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i THEOLOGICAL  SEMmAlY*|l 
Princeton,  N.  J. 


BS  A13  .B58  V.24 
Witsius,  Herman,  1636-1708. 
Sacred  dissertations  on  the 
Lord's  Prayer 


^  ^ 

s 


J3  ICi  .    J,C>..P- 

SACKED  DISSERTATIONS 


OK 


THE  LORD'S  PRAYER, 


TRANSLATED  FROM  THE  LATIN  OF 


HERMAN  WITSIUS,  D.D. 

PKOFESSOR    OF    DIVINITY    IN    THE    UNIVERSITIES    OF 
FRANEKER,    UTRECHT,    AND    LEYDEN  ; 


WITH  NOTES, 

BY  THE 

REV.    WILLIAM    PRINGLE, 

AUCHTERARDER. 


EDINBURGH : 

THOMAS  CLARK,  38.  GEORGE  STREET. 

MDCCCXXXIX. 


^^^w^ 


^^^0  r . .. 


TENTS. 


Page 

TBANSIiATOR's  PkEFACE  .  .  .  3ciu 

Author's  Dedication  .  .  .  xxi 


DISSERTATIONS. 

DISSERTATION    I. 


ON  PRAYEB. 


Method  laid  down,  1.  Ajjjcs/j,  T^offiv^Ki,  evtsi/Is;?,  uiTrifjt,a,rUi 
v^et^iffTia,  defined  and  distinguished,  2,  3.  —  n3*1  n371\y 
nbNU;,  explained,  4.— nbsn,  5,  6.— rrjnn,  7 — ^Defini- 
tion of  prayer,  8. — A  rational  creature  only  can  pray,  8. — In 
what  sense  is  prayer  ascribed  to  brutes  ?  9. — Why  did  the 
Assyrian  king  order  his  cattle  to  fast  and  wear  sackcloth  ?  9. 
Intercession  of  the  Spirit,  11 — 13.— The  Son  of  God,  even 

before  his  incarnation,  prayed,  13 Prayer  is  to  be  offered 

to  God  only,  14;  and  with  a  view  to  the  Divine  perfections, 
and  the  distinction  of  the  persons  in  the  Godhead,  15 — Is 
Christ,  as  Mediator,  the  object  of  Adoration  ?  16, — All  our 
prayers  must  have  a  distinct  reference  to  Christ  as  Media- 
tor, 18,  19. — Origen  quoted,  20. — The  poison  of  Socinian 
theology  exposed,  20. — To  render  religious  worship  to 
any  creature  is  idolatry,  21. — Where  Adoration  is  due, 
Invocation  is  also  due,  21 — 24. — The  same  kind  of  wor- 
ship is  due  to  Christ  as  to  the  Father,    25 — Phil.   ii.    9, 


vi  CONTENTS. 

10,  explained,    26—32 Prayer  is   a   discourse   addressed 

to  God,  33— What  is  it  to  pray  with  the  Spirit?  (John 
iv.  24)  34— 36.— What  is  it  to  pray  with  the  tongue^ 
the  spint,  the  mind^  (1  Cor.  xiv.  14,  15),  36—38 — Ought 
we  to  pray  with  an  audible  voice?  39 — Vain  repetition, 
(B«TreX»y/a),  must  be  avoided,  41 — The  promise  to  hear 
prayer  must  be  understood  with  certain  reservations,  42, 


DISSERTATION  H. 

ON  THE  ADVANTAGE  AND  NECESSITY  OF  PRAYER. 

The  flesh  concludes  that  Prajcr  is  superfluous,  that  it  is  useless, 
and  that  it  insults  God,  43, 44 — Those  objections  answered, 
4.5 — 50. — Advantage  and  necessity  of  prayer  proved,  51 — 54. 
Prayer  is  incumbent  on  all  men,  54 ;  but  cannot  be  rightly 
discharged  except  by  a  believing  and  regenerate  person,  56. 


DISSERTATION  III. 

ON  THE  PREPARATION  OF  THE  MIND  FOR  RIGHT  PRAYER. 

The  simplest  prayer  is  the  best,  57. — Four  things  implied  in  a 
devout  preparation  of  the  mind  for  prayer,  58,  59. — Prayer 
must  proceed  from  faith,  and  must  be  performed  with  at- 
tention, with  fervour,  and  without  ceasing,  60,  61 After 

prayer,  we  must  look  for  the  blessing  sought  for  in  the  use 
of  lawful  means,  62. — Time  of  answering  prayer  must  be  left 
to  God,  63. — Do  we  rise  from  prayer  better  men  ?  63. 

DISSERTATION  IV 

ON  GESTURES  IN  PRAYER. 

Kneeling,  64,  expresses  subjection,  66 Is  it  a  figure  of  our 

falling  into  sin,  and  of  our  resurrection  ?  66 The  ancients 


CONTENTS.  Vli 

prohibited  kneeling  on  the  Lord's  day,  and  between  Easter 

and  Pentecost,  but  superstitiously,  67 Bowing  of  the  body 

towards  the  holy  place,  68 — 71 — Prostration,  71. — Standing 
72. — Stationary  men,  73. — Standing  exipresses  reverence  and 
obedience,  75. — Is  Sitting  one  of  the  gestures  proper  in 
prayer  ?  80 — Case  of  David's  sitting  considered,  82. — Un- 
covering of  the  head,  84 — 89. — Washing  of  the  hands,  90. — 

Spreading  them  out,  92 Chrysostom  quoted,  94 — Kissing 

of  the  hands,  94. — Putting  off  the  shoes,  96. — Are  any  ges- 
tures proper  to  be  used  by  Christians  in  prayer?  99 — Some 
prayers  require  no  gestures,  such  as  ejaculatory  prayers,  99. 
— But  ordinary,  stated  prayers,  require  certain  postures, 
100. — Augustine  quoted,  101. — Gestures  must  be  regulated 
by  time  and  place,  102. 


DISSERTATION  V. 

ON  STATED  HOURS  OF  PRAYER. 

The  Hebrews  had  three  seasons  of  daily  prayer,  103. — Morn- 
ing prayer,  104. — Hence  illustrated.  Acts  ii.  15,  105 — Mid- 
day prayer,  106 Evening  prayer,  107 — Mahometans  pray 

five  times  a  day,  108 Ancient  Christians  had  stated  seasons 

of  prayer,  109 Modern  Greeks,  112 Canonical  hours,  113. 


DISSERTATION  VI. 

ON  THE  PETITIONS  WHICH  WE  OUGHT  TO  PRESENT  TO    GOD,    A 
SUMMARY  OF  WHICH  IS  CONTAINED  IN  THE  LORd's  PBAYEB, 

God  instructs  us  respecting  Prayer,  122. — Inwardly  by  the 
Spirit,  122.— Outwardly  by  the  Son,  123.— The  Jews  had 
prayers  appointed  for  the  stated  hours,  123. — John  adopted 
the  custom  of  prescribing  a  form  of  prayer,  124. — Our  Sa- 
viour accommodated  himself  to  the  same  custom,  125. — The 
Lord's  Prayer  is  not  merely  a  copy,  but  a  form,  125, — This 
appears  from  our  Lord's  words,  126;  and  from  the  practice 


Viu  CONTENTS. 

of  the  Israelitish  Church,  127  ;  and  of  tlie  ancient  Christian 
Church,  128,  which  added  the  Lord's  prayer  to  all  their 
prayers,  129,  but  did  not  teach  it  to  Catechumens,  130. — Ob- 
jections to  the  use  of  the  Lord's  Prayer,  131, — Replies  to 

those  objections,  132 — 142 The  Bogomiles  considered  all 

other  Prayers  to  be  useless,  143 Christians  ought  not  to  be 

bound  to  the  use  of  any  hmnan  forms,  1 44,  the  use  of  which 
arose  from  ignorance  and  sloth,  145. — The  greater  part  of 
the  Lord's  Prayer  is  borrowed  from  forms  of  prayer  used  by 
the  Jews,  147 Excellence  of  the  Lord's  Prayer,  152 — Di- 
vided into  three  parts,  152. 


DISSERTATION  VIL 

ON  THE  ADDRESS  TO  OUR  HEAVENLY  FATHER. 

Every  word  here  is  emphatic,  154 — By  the  Father  is  meant  the 
First  Person  of  the  Godhead,  154;  butt  not  to  the  exclusion 
of  the  Son  and  Spirit,  157. — God  is  called  mir  Father  in  re- 
spect of  Creation,  158 Regeneration,  160,  and  Adoption^ 

161 — In  every  age  believers  were  permitted  to  call  God 
Father,  162 — But  greater  boldness  (^tuppniriec)  has  been 
granted  to  the  children  of  the  New  Testament,  164. — The 
appellation  Father  was  considered  to  be  more  appropriate 

than  Lord,  165 Selden's  observation,  166. — When  we  say 

our  Father,  it  expresses  Faith  and  Charity,  167. — Can  none 
but  a  regenerate  person  call  God  Father?  168. — God  has  his 
throne  in  the  heavens,  170. — Fragments  of  Orpheus  quoted, 
171 — Our  Father  displays  himself  to  this  lower  world,  172, 

but  chiefly  in  heaven,  173 Even  when  God  dwelt  in  tlte 

sanctuary,  his  people's  views  were  directed  to  heaven,  174 

Let  us  estimate  properly  the  goodness  of  our  Father,  176, 
and  approach  to  him  with  reverence,  but  with  boldness,  178, 
and  with  love,  179,  raising  our  views  to  heavenly  things, 
180 — The  course  of  our  life  must  correspond  to  the  profes- 
sion of  our  prayers,  181 — "We  must  learn  to  despise  earthly 
things  in  comparison  of  heavenly,  182 Seneca  quoted,  182. 


CONTENTS.  IX 

DISSERTATION  VIII. 

ON  HALLOWING  THE  NAME  OF  GOD. 

Great  familiarity  with  God  is  permitted  in  holy  prayer,  185. — 
When  a  man  appears  to  pray  for  God,  he  prays  for  himself, 
186. — The  name  of  God  denotes  God  himself,  187,  as  he  re- 
veals himself  to  rational  creatures,  188. — God  is  Hallowed 
when  he  is  declared  to  be  holy,  189. — This  is  done  by  God 
himself,  190,  and  by  the  creatures,  193. — Why  do  we  pray  to 
God  that  his  name  may  be  hallowed  ?   195. — This  petition  is 

the^rs^in  order,  196 Many  shew  by  their  conduct  that  their 

declarations  are  not  sincere,  196. — Let  us  sincerely  desire 
that  his  name  may  be  hallowed,  198. — Epictetus  quoted,  200. 
— Motives  to  hallow  the  name  of  God,  206. 

DISSERTATION  IX. 

ON  THE  COMING  OF  THE  KINGDOM  OF  GOD. 

The  kingdom  of  God  is  twofold,  universal,  210,  and  special,  212. 
— Under  the  Old  Testament,  where  it  had  the  form  of  politi- 
cal government,  212 ;  and  was  also  ceremonial  and  typical, 
214;  and  spiritual,  215. — The  Hebrew  teachers  refer  the  fear 
and  love  of  God  to  the  kingdom  of  God,  216 ;  but  it  refers 
chiefly  to  the  New  Testament,  218;  and  denotes  the  dignity 
and  freedom  of  the  church,  219. — Why  is  it  called  the  king- 
dom of  the  Father?  219 Its  form  is  both  outward,  220; 

and  inward,  222. — The  kingdom  of  glory,  223. — The  com- 
ing of  the  kingdom  of  the  Whole  Church,  by  the  efficacious 
preaching  of  the  gospel  among  the  Jews,  223 ;  by  the  con- 
version of  the  Gentiles,  224 ;  by  the  excision  of  the  rebellious 
Jews,  225 ;  by  the  deliverance  of  the  church  from  the  perse- 
cutions of  the  Gentiles,  226  ;  by  the  reformation  from  popery, 
228;  by  the  destruction  of  the  mystical  Babylon,  229;  whose 
destruction  is  the  increase  of  the  redeemed  kino-dom,  230  : 


CONTENTS. 

and  will  be  followed  by  the  conversion  of  the  Jews  and  of 
many  other  nations,  232  ;  and  by  an  abundance  of  spiritual 
blessings,  233. — The  coming  of  the  kingdom  of  God  to  elect 
individuals,  234 — Let  us  confess  that  we  are  by  nature  out 
of  the  kingdom  of  God,  237  ;  and  in  the  most  miserable  con- 
dition, 237  ;  and  unable  to  break  our  chains,  239 ;  so  that  the 
kingdom  of  God  is  founded  on  imposibilities,  240. — Let  us 
seek  all  our  happiness  in  the  kingdom  of  God,  for  it  is  a 
kingdom  of  perfect  righteousness,  242;  of  boundless  wealth, 
243,  (Jer.  xxxi.  12, 14,  explained  244)  ;  and  of  uninterrupted 
tranquillity,  246 ;  and  of  incomparable  dignity,  247- 


DISSERTATION  X. 

ON  DOING  THE  WILL  OF  GOD. 

Connection  of  the  third  petition  with  the  preceding,  249. — The 
statement  of  the  petition,  250. — The  will  of  God  denotes  either 
his  decree,  251 ;  or  his  commandment,  253. — The  enlarge- 
ment of  the  Petition,  253. — God's  will  is  obeyed  by  the  starry 
heavens,  254. — But  we  ought  chiefly  to  think  of  angels  and 
redeemed  men  in  heaven,  254 — In  what  respects  is  their 
obedience  a  pattern  ?  255,  Is  it  lawful  for  us,  while  we  are 
on  the  earth,  to  pray  for  the  same  degree  of  perfection  whicli 
exists  in  heaven?  256 — Let  us  learn  to  renounce  our 
own  will,  257 ;  for  this  is  the  only  road  to  true  hapjiiness, 
258  ;  which  was  observed  by  the  Gentile  philosophers,  259 — 
Let  us  obey  the  commanding  will  of  God,  261. — Let  us  pro- 
pose to  ourselves  the  perfect  example  of  the  inhabitants  of 
heaven,  263,— Let  us  acknowledge  our  own  weakness,  264. 


DISSERTATION  XL 

ON  DAILY  BREAD. 

The  fourth  petition  has  been  variously  expounded,  266. — Br 


CONTENTS. 


bread  is   meant  all  that  is   necessary  for  the  body,  271.— 
*E5rifl«V«»,  means  what  is  necessary  for  the  preservation  of  our 

existence,  273 Our  bread,  is  that  to  which  we  have  a  right 

both  in  the  court  of  heaven,  274,  and  in  the  court  of  earth, 
276.— God  gives  bread,  with  regard  to  possession,  277,  and 
to  use,  279. — What  is  the  meaning  oi this  dap?  281 — Every 
one  prays  for  others,  as  well  as  for  himself,  282. — The  order 
of  the  petition  explained,  283. — A  holy  prayer  for  temporal 
benefits  tends  to  the  glory  of  God,  288 — ^We  ought  to  be 
content  with  little,  294, — The  prayer  for  our  bread  teaches 

us  Industry,  298 Justice,  300 — Dependence  on  the  favour 

of  God,  301 ;  and  Gratitude,  302 Let  us  ascribe  nothing  to 

our  own  industry,  305,  which  God  would  not  tolerate  even 
in  heathen  nations,  305  ;  but  ascribe  all  our  enjoyments  to 
God,  and  use  them  cheerfully,  306 ;  but  always  agreeably  to 
his  will,  308,  and  for  his  glory,  309. 


DISSERTATION  XII. 

ON  THE  FOKtilVENESS  OF  DEBTS. 

The  statement  of  the  petition,  312 — Debt  here  denotes  sin, 

312 Man's  first  debt  is  obedience,  313 — If  he  fails  in  this, 

he  incurs  the  debt  of  sin,  314 — Every  person  has  many  debts, 
315,  which  cannot  be  denied  or  evaded,  315,  or  expiated  by 

ourselves  or  by  any  mortal,  316 Therefore  we  ought  to  pray 

for  forgiveness,  317,  which  includes  many  things,  317 — The 

enlargement  of  the  petition,  320 Who  are  our  debtors?  321, 

and  what  is  the  forgiveness  of  their  debts  ?  322 What  re- 
lation does  our  forgiveness  of  debts  bear  to  the  Divine  for- 
giveness? 322 Sin  is  the  greatest  of  all  evils,  329;  and  the 

forgiveness  of  sins  is  the  greatest  happiness,  330,  which  is 
not  so  easily  obtained  as  many  allow  themselves  to  believe, 
331 — Earnest  exhortation  to  three  classes  of  persons,  332.— 
Means  of  obtaining  pardon,  337. 


Xn  CONTENTS. 

DISSERTATION  XIII. 

ON  LEADING  INTO  TEMPTATION. 

He  who  has  God  for  his  friend  will  have  Satan  for  his  enemy, 

342,  and  will  be  the  enemy  of  Satan,  343 Petition  divided 

into  two  parts,  345 What  is  temptation?  345 — It  some- 
times arises  from  the  corruption  of  our  nature,  346,  and  is 
then  the  most  dangerous  of  all,  346 — In  what  sense  does 
Paul  distinguish  between  himself  and  the  sin  that  dwelleth 
in  him  ?  347 — .Sometimes  temptation  proceeds  from  Satan, 
348,  whose  skill  and  power  are  great,  349,  though  the  man- 
ner of  his  operation  is  imperfectly  known  to  us,   350 To 

Satan  is  added  the  world,  351 — God  is  not  the  author  oj 
evil,  352 ;  nor  ought  the  blame  of  our  sins  to  be  imputed  to 
Divine  Providence,  354. — And  yet  in  a  sound  sense  God 
may  be  saidto  lead  man  into  temptation,  354. — In  what  sense 
do  we  pray  that  our  Heavenly  Father  may  not  lead  us  into 

temptation  ?  358 By  evil  is  meant  either  That  which  is  evil> 

360,  or  Him  who  is  evil,  361 — What  is  it  to  be  delivered 

from  evil?  362 The  necessity  of  this  petition,  363 ;  to  which 

must  be  added  watchfulness,  365 — The  example  of  Alipius 

held  out  as  a  warning,  365 We  must  be  sober,  367  ;   and 

bravely  resist  temptation,  368 Grounds  of  consolation,  368. 

DISSERTATION  XIV. 

ON  THE  CONCLUSION  OF  THE  LOKd's  PKAYER. 

Its  authenticity  disputed,  370;  but  defended,  371 — Terms  ex- 
plained, 377.— Its  connection  with  the  preceding  petition, 
379 ;  and  with  the  whole  prayer,  380. — The  glory  of  God  is 
the  end  of  all  our  prayers,  381. — Amen,  382. 


HERMAN  WITSIUS 

to  his  pupils, 

students  of  true  and  heavenly  wisdom,^ 

greeting. 

Dearly-beloved  youths,  who  have  been 
consecrated  to   the  service  of  god,    and 

WHOM    I    WARMLY    ESTEEM    AND    LOVE,    aS  I    am 

employed  every  day  in  addressing  you  personally, 
so  I  take  the  present  opportunity  of  addressing 
you  by  a  written  communication.  All  my  prayers, 
desires,  anxieties,  and  labours  are  directed  to  this 
one  object,  that  you  may  be  properly  instructed 
in  Divine  truth,  and  somewhat  prepared  for  con- 
veying it  to  others.  You  will  not,  I  trust,  be  dis- 
pleased at  being  again  requested  to  accept  from 
my  hand  a  small  literary  gift.  I  wrote  to  you 
formerly,  and  dedicated  to  you  my  Dissertations 
on  the  Apostle's  Creed.  That  "  labour,"  I  have 
had  abundant  opportunities  of  knowing,  was  "  not 
in  vain  in  the  Lord."^  There  were,  and  still  are 
some  persons  who  acknowledge  that  they  deriv- 
ed from  it  some  little  assistance  in  explaining  to 
the  Christian  people  the  most  important  myste- 

^  Verae  theosophiee  studiosis.  ^  1  Cor.  xv.  58. 


XXU      ADDRESS  TO  STUDENTS  OF  DIVINE  WISDOM. 

ries  of  our  religion,  and  in  applying  them  to  the 
practice  of  true  virtue  and  ardent  piety.  These 
considerations,  I  am  free  to  confess,  gave  me 
great  comfort.  No  one  was  ever  more  deeply 
convinced  than  I  am  that  very  little  proceeds  from 
me  which  is  fitted  to  advance  the  glory  of  God, 
or  the  increase  of  the  Redeemer's  kingdom.  For 
this  reason  I  am  delighted  to  see  other  persons  of 
higher  ability  devoting  their  utmost  exertions, 
with  remarkable  success,  to  an  object  of  surpass- 
ing worth.  And  whenever  I  perceive  among 
those  eminent  persons  some  who  had  been  placed 
under  my  own  tuition,  I  feel  myself  excited  to 
earnest  gratitude  and  lively  joy.  Nor  can  I 
avoid  regarding  them  as  auxiliaries  kindly  grant- 
ed to  supply  my  weakness. 

With  what  zeal,  earnestness,  and  perseverance 
I  frequently  exhort  you — to  seek  to  obtain  hea- 
venly truths  from  the  Holy  Scriptures  as  from 
the  mouth  of  God  himself, — to  preserve  them 
carefully  in  the  repository  of  a  pure  heart, — to 
express  your  belief  of  them  by  the  whole  course 
of  your  life, — to  remember  your  professions 
and  the  expectations  which  your  parents,  and 
teachers,  and  the  Church  of  Christ  have  formed 
respecting  you, — to  yield  yourselves,  during  the 
present  season  of  youth,  as  Nazarites  to  the 
Lord,  separated  from  the  pollution  of  the  world, 
and  purely  devoted  to  the  holy  ministry, — you 
cannot  but  know  and  readily  acknowledge.   You 


ADDRESS  TO   STUDENTS  OF  DIVINE   WISDOM.       XXlll 

know  also  how  far  the  course  of  instruction  which 
I  follow  is  adapted  to  that  object.  For  the  ex- 
planations 1  give  you  are  never  wasted  on  the 
trifling-  subtleties  of  laborious  sophistry,  or  the 
bitterness  of  wrangling  disputes,  or  the  exaggerat- 
ed language  in  which  opposite  sentiments  are 
stated,  or  the  reproaches  of  brethren  whose  views 
differ  from  our  own,  or  the  foolish  announce- 
ment of  my  own  discoveries,  which  I  freely  own 
to  be  of  very  little  value.  But  those  truths 
which  1  rejoice  that  I  have  learned  from  God, — 
to  whom,  by  whatever  human  agency  they  may 
have  been  imparted,  I  freely  ascribe  them, — I 
take  pleasure  in  communicating  to  you  mildly, 
calmly,  and  with  the  Spirit  of  meekness, — en- 
deavouring that,  "  by  manifestation  of  the  truth 
to  the  conscience,"^  I  may  first  approve  myself 
to  God,  then  to  my  own  mind,  and  finally  to 
you.  And  this  manner  of  teaching,  widely  re- 
moved from  all  noise  and  pomp,  though  it  may 
appear  somewhat  cold,  wants  not  its  own  benefi- 
cial excitements,  and  is  best  of  all  adapted  to 
promote  that  wisdom,  which  the  Apostle  James 
recommends,  and  which  is  "  first  pure,  then 
peaceable,  gentle,  and  easy  to  be  entreated,  full 
of  mercy  and  good  fruits,  without  partiality,  and 
without  hypocrisy."^  If  the  consideration  of  the 
Divine  perfections,  as  they  shine  "  in  the  face 

^  2  Cor.  iv.  2.  '  James  i.  17. 


XXIV     ADDRESS  TO  STUDENTS  OF  DIVINE  WISDOM. 

of  Jesus  Christ,"^  and  of  the  other  lofty  truths 
which  the  Gospel  has  revealed,  calmly  contem- 
plated in  the  light  of  the  Holy  Spirit,  fail  to 
excite  a  man  to  love  them,  and  to  "  contend 
earnestly  for  the  faith  which  was  once  delivered 
unto  the  saints,^  though  it  were  even  to  mar- 
tyrdom and  to  death, — that  man  will  not  be 
powerfully  affected  by  the  warmest  disputes  on 
religious  subjects.  Or,  if  any  warmth  arise,  I 
should  suspect  it  to  be  "  strange  fire  which  the 
Lord  commanded  not,"^  and  which  he  will  not 
accept  upon  his  altar. 

Since,  therefore,  that  wisdom  which  I  am  de- 
sirous to  teach  you,  or  rather  to  learn  along  with 
you,  must  be  asked  from  God  in  pure  and  holy 
prayer,  I  was  easily  persuaded  to  commit  to 
writing  the  illustrations  which  had  been  orally 
delivered  on  the  exercise  of  prayer,  and  particu- 
larly on  that  prayer  which  was  recommended  to 
us  by  our  Lord  Jesus  Christ.  I  am  aware,  in- 
deed, that  the  most  eminent  men  of  every  age 
and  of  every  class,  with  whom  nothing  which 
I  can  produce  could  be  at  all  compared,  have 
already  handled  this  subject.  But  if  you  are 
resolved  to  receive  nothing  from  me  which  has 
not  been  formerly  stated  by  others,  and  perhaps 
to  better  purpose,  I  shall  be  laid  under  the  ne- 
cessity of  maintaining  perpetual  silence,  and  of 

^  2  Cor.  iv.  6.  2  Jude  3.  ^  Lev.  x.  1. 


ADDRESS  TO  STUDENTS  OP  DIVINE  WISDOM.      XXV 

sending  you  away,  for  the  most  part,  with  empty 
hands.  And  yet  I  would  not  have  you  to  be- 
lieve that  I  have  done  absolutely  nothing.  If 
information  which  was  widely  spread,  and  which 
could  not  be  found  out  without  toil  and  incon- 
venience, has  been  collected  and  arranged  in  a 
form  not  inelegant,  I  have  certainly  done  some- 
thing for  your  advantage.  And  why  may  I  not 
venture  to  expect  that  you  will  be  pleased  and 
instructed  by  this  work,  as  you  assure  me  that 
you  have  been  by  my  former  productions  ?  To 
instruct  learned  men,  or  proficients  in  those 
studies,  is  an  undertaking  which  my  slender  at- 
tainments forbid  me  to  attempt.  And  yet  those 
very  persons  will  not  be  displeased  to  see  the 
Students  in  our  University  receiving  from  me 
those  instructions  which  themselves,  perhaps, 
when  young,  had  learned  from  their  teachers. 
For  what  else  can  they  expect  from  one  who 
pretends  to  nothing  more  than  to  discharge  his 
official  duties  to  you  according  to  the  measure  of 
his  ability  ? 

But  no  one  knows  better  than  you  do  that  we 
do  not  confine  our  whole  attention  to  those  ele- 
ments of  Christian  doctrine.  How  often  have  I 
exhorted  you  to  peruse  with  great  earnestness 
and  unwearied  application  all  the  inspired  books 
both  of  the  Old  and  New  Testament, — and  to 
bring  to  the  examination  of  them,  all  that  your 
industry  could  collect  from  a  careful  study  of 


XXVi      ADDRESS  TO  STUDENTS  OF  DIVINE  WISDOM. 

the  original  languages,— from  Hebrew,  Greek, 
and  Roman  antiquities,— and  from  those  writers 
of  our  ow^n  time,  who  have  devoted  their  princi- 
pal attention  to  the  illustration  of  Scripture? 
How  often  have  I  complained  that,  through 
slothfulness  or  undue  haste,  those  important  aids 
have  been  wholly  overlooked  ?  How  often  have 
I  exhorted  you  not  to  rest  satisfied  with  what 
you  have  learned  from  common  places,  systems, 
summaries,  and  abridgments,  of  which  you  are 
required  to  give  an  account  at  the  public  exami- 
nations ;  but,  nobly  aspiring  to  higher  attain- 
ments, to  examine  with  the  utmost  industry  the 
wisdom  of  God  pervading  the  whole  body  of 
Scripture,  not  doctrines  merely,  but  histories, 
ceremonial  observances,  and  prophecies,  with 
astonishing  variety  ?  How  often,  for  this  pur- 
pose, have  I  lent  you  the  aid  of  my  own  hand, 
of  which,  if  it  is  not  the  most  skilful  that  could 
be  desired,  I  can  at  least  say  that  it  has  been 
honestly  and  frankly  given,  and  that  it  need  not 
excite  wonder  if  they  who  are  pleased  to  follow 
it  shall  in  a  short  time  outrun  their  guide  ? 

Thus,  my  young  friends,  if  you  begin  with 
God,  if  you  resolutely  pursue  the  work,  if,  in  a 
word,  you  are  not  wanting  to  yourselves,  you 
ought  not  to  despair  of  eminent  success  in  an 
age  to  which,  there  is  reason  to  believe,  the 
prediction  of  Daniel  applies,  Many  .shall  run  to 


ADDRESS  TO  STUDENTS  OF  DIVINE  WISDOM.      XXVU 

and  fro,  and  knowledge  shall  be  increased.^  I  close 
with  this  humble  and  earnest  prayer,  that  God 
may  make  you  "  perfect,  thoroughly  furnished 
unto  all  good  works,"^  and  stars  of  the  first 
magnitude  in  the  firmament  of  his  church.  And 
if  1  have  done  you  any  service,  present  your 
prayers  for  me,  a  wretched  sinner,  to  our  com- 
mon Lord,  through  the  only  Saviour,  Jesus 
Christ. 


At  Utrecht, 
24/A  June,  1789. 


^  Dan.  xii.  4.  ^  o  xim.  iii.  I7. 


TRANSLATOR'S  PREFACE. 


The  name  of  Witsius  is  familiarly  known  to 
the  English  reader.  His  writings  are  destined  to 
hold  an  enduring  place  among  the  stores  of 
Christian  theology.  The  high  esteem  with 
which  he  is  regarded  by  various  classes  of  read- 
ers, is  founded  on  a  combination  of  excellencies 
rarely  meeting  in  the  same  individual.  In  ex- 
tensive and  profound  acquaintance  \'7ith  the  doc- 
trines of  scripture,  powerful  defence  of  the  truth 
against  the  attacks  of  adversaries,  and  earnest 
exhortations  to  a  holy  and  devout  life,  he  has 
few  equals.  If  strict  justice  shall  award  to  him  a 
small  share  of  the  censure,  together  with  a  large 
share  of  the  praise,  due  to  the  Dutch  school,  his 
claims  to  admiration  will  be  little  abated.  The 
undue  attachment  to  human  systems,  with  which 
he  is  occasionally  chargeable,  never  hides  from 
his  view  the  paramount  authority  of  Scripture, 
to  which  he  bows  with  implicit  and  cordial  de- 
ference. His  acuteness  as  a  logician,  which  ren- 
dered him  a  formidable  antagonist,  was  regulat- 
b 


TRANSLATOR  S  PREFACE. 


ed  by  a  severe  regard  to  truth,  and  disdained  to 
exercise  itself  in  that  plausible  sophistry  in 
which  almost  all  our  controversial  writers  have 
largely  indulged. 

He  ranks  high  as  a  Biblical  Critic.  Intimately 
conversant  with  the  original  languages,  and  with 
those  aids  which  geography,  natural  history,  an- 
tiquities, and  other  kindred  sciences  furnish  to 
the  interpreter,  he  was  singularly  prepared  for  that 
branch  of  study.  Patiently  employing  his  vast 
resources,  he  pursued  with  fearless  intrepidity 
the  inquiry,  "  What  hath  the  Lord  answered  ? 
and  What  hath  the  Lord  spoken?"^  Those  criti- 
cal researches,  which,  in  our  own  times,  have  often 
been  unwisely  disjoined  from  systematic  theology, 
receive  at  his  hands  their  appropriate  honours. 
Having  given  to  each  passage  of  holy  writ  a  close 
and  faithful  scrutiny,  he  classifies  the  results,  ap- 
pHes  them  to  the  various  questions  as  they  arise, 
and  illustrates  the  harmony  of  divine  truth.  The 
lively  devotion  which  pervades  all  his  writings 
is  their  principal  claim,  and  their  highest  recom- 
mendation to  the  followers  of  Christ. 

I  cannot  allow  myself  to  close  this  imperfect 
outline  without  laying  before  the  reader  the  sen- 
timents of  the  excellent  Mr.  Hervey,  expressed 
with  great  beauty  and  nice  discrimination  : 
"  IVitsii  Animadi^ersiones  IreniccB,  C.  vii.  A 
choice  little  piece  of  polemical  divinity,  perhaps 

^  Jer.  xxiii.  35. 


TRANSLATOR  S  PREFACE. 


the  very  best  that  is  extant :  in  which  the  most 
important  controversies  are  fairly  stated,  accu- 
rately discussed,  and  judiciously  determined,  with 
a  perspicuity  of  sense,  and  a  solidity  of  reason- 
ing, exceeded  by  nothing  but  the  remarkable 
candour  of  the  sentiments.  The  Oeconomia 
Foederum^  written  by  the  same  hand,  is  a  body 
of  divinity  ;  in  its  method  so  well  digested,  in  its 
doctrines  so  truly  evangelical,  and  (what  is  not 
very  usual  with  our  systematic  writers)  in  its  lan- 
guage so  refined  and  elegant,  in  its  manner  so 
affectionate  and  animating,  that  I  would  venture 
to  recommend  it  to  every  young  student  of  di- 
vinity. I  would  not  scruple  to  risk  all  my  repu- 
tation upon  the  merits  of  this  performance ;  and 
I  cannot  but  lament  it  as  one  of  my  greatest  losses 
that  I  was  not  sooner  acquainted  with  this  most 
excellent  author ;  all  whose  works  have  such  a 
delicacy  of  composition,  and  such  a  sweet  savour 
of  holiness,  that  I  know  not  any  comparison 
more  proper  to  represent  their  true  character 
than  the  golden  pot  which  had  manna,  and  was, 
outwardly,  I  bright  with  burnished  gold  ;  inward- 
ly, rich  with  heavenly  food."^ 

Both  of  the  works  above  referred  to  have  ap- 
peared in  an  English  dress.  The  Conciliatory 
Animadversions  were  translated  by  the  Rev. 
Thomas  Bell,  Glasgow,  whose  pastoral  labours 
are  remembered  by  many  Christians  with  the 

^  Theron  and  Aspasio,  Letter  V. 


xvi  translator's  preface. 

warmest  regard.  The  Economy  of  the  Covenants 
had  been  publislied  earlier,  and  is  perhaps  more 
extensively  known.  But  it  was  reserved  for  Dr. 
Frazer  to  give  a  translation  of  the  Dissertations 
on  the  Apostles  Creeds  at  once  faithful  and  elegant, 
worthy  of  that  "  refined  language"  to  which  all 
who  were  familiar  with  the  original,  in  common 
with  Mr.  Hervey,  had  paid  the  tribute  of  their 
applause. 

The  Dissertations  on  the  Lord's  Prayer  appear 
now,  for  the  first  time,  in  our  language.  How 
far  they  are  a  faithful  copy  it  is  not  for  me  to  de- 
termine. But  I  may  be  allowed  to  say  what 
kind  of  work  I  have  attempted  to  execute.  A 
translation  strictly  literal  would  have  been  so 
glaringly  absurd  that  it  may  be  thought  super- 
fluous to  disclaim  such  an  intention.  And  yet 
the  comparative  advantages  and  disadvantages  of 
a  close  verbal  adherence  must  be  viewed  in  the 
light  of  an  open  question.  Principles  of  trans- 
lation, which,  if  fairly  acted  on,  would  destroy 
air  freedom  and  elegance,  are  every  day  de- 
fended by  men  whose  classical  acquirements,  at 
least,  are  by  no  means  inconsiderable. 

The  question  turns  wholly  on  the  object  for 
which  the  work  happens  to  be  designed.  A  trans- 
lation intended  to  assist  a  schoolboy  in  parsing 
and  construing  a  Greek  or  Latin  author,  ought  to 
be  exceedingly  close.  Modes  of  expression  which 
would  be  oifensive  to  good  taste,  or  utterly  un- 


TRANSLATOR  S  PREFACE. 


intelligible  to  the  mere  English  reader,  might 
detract  little  from  the  value  of  such  a  perfor- 
mance. But  a  translator  who  addresses  the  ge- 
neral reader  is  not  entitled  to  disregard  the  pro- 
prieties of  language,  or  the  ordinary  rules  of 
composition. 

In  what  manner  would  the  author  have  ex- 
pressed himself,  if  he  had  written  in  the  lan- 
guage into  which  the  translation  is  made  ?  So 
far  as  this  can  be  conjectured,  abetter  guide  can- 
not easily  be  imagined.  An  Englishman  writes 
a  Latin  book.  With  what  expressions  would  he 
have  clothed  his  thoughts  if  he  had  employed  his 
native  tongue  ?  It  is  reasonable  to  believe  that 
he  would  not  have  offended  his  ear  by  barbarous 
or  foreign  idiom.  The  impression  made  by  the 
two  versions  on  one  who  fully  understood  them, 
would  have  been  exactly  alike. 

A  perfect  translation  will  bring  out  every  shade 
of  the  original,  while  the  peculiarities  of  the  two 
languages  are  completely  exchanged.  This 
would  imply  such  talent  and  scholarship  as  may 
not  easily  be  found.  But  an  approach  ought  to 
be  attempted,  and  a  high  standard  is  always  ad- 
vantageous. The  general  principle  approves  it- 
self so  completely  to  common  sense,  that  every 
translator  who  wishes  his  work  to  be  generally 
read  will  follow  it  out,  whatever  may  be  his  fa- 
vourite theory. 

Laying  aside  the  merits  of  the  translation,  the 


TRANSLATOR  S  PREFACE. 


Dissertations  on  the  Lord's  Prayer  are  well  fitted 
to  sustain  the  reputation  of  Witsius.  The  sub- 
ject had  been  treated  by  the  ablest  hands.  Few 
considerable  writers  had  failed  to  bestow  upon  it 
a  lengthened  exposition.  Yet  our  author  has 
produced  a  work  so  delightfully  fresh,  so  animat- 
ed, solid,  and  judicious,  that  it  may  take  its  place 
by  the  side  of  any  which  had  previously  appear- 
ed. The  quotations  from  the  Fathers,  some  of 
them  very  brilliant,  are  equalled,  if  not  exceeded 
by  his  own  eloquence. 

The  preliminary  discussions  respecting  prayer 
will  be  found  to  be  highly  instructive.  To  some 
they  may  appear  superfluous,  and  such  titles  as 
Gestures  in  Prayer^  or  Stated  Seasons  of  Prayer^ 
may  be  not  a  little  repulsive.  But  let  those  dis- 
sertations be  carefully  read,  and  they  will  be  pro- 
nounced to  be  neither  trivial  nor  uninteresting-. 
To  one  Vv^ho  takes  pleasure  in  the  word  of  God, 
and  who  values  highly  every  part  of  its  contents, 
the  light  which  is  there  thrown  on  many  inspired 
passages  must  be  very  acceptable. 

It  may  excite  surprise  that  a  doctrinal  treatise 
should  be  so  profusely  garnished  with  Hebrew  and 
Greek  quotations.  But  it  ought  to  be  remember- 
ed that  the  work,  as  the  author  informs  us  in  his 
preface,  consists  of  Lectures  which  he  had  deli- 
vered to  the  students  of  theology  placed  under 
his  care.  They  were  supposed  to  be  well  ac- 
quainted with  the  original  languages  in  which 


TRANSLATOR  S  PREFACE.  XIX 

the  Scriptures  were  written.  Under  so  able  an  in- 
structor they  ought  to  have  made  uncommon  pro- 
ficiency. With  a  view  to  that  class  of  readers, 
the  quotations  have  been  retained,  while,  for  the 
sake  of  others,  they  have  been  translated,  and, 
for  the  most  part,  thrown  to  the  bottom  of  the 
page. 

I  cannot  but  hope  that  the  perusal  of  this  work 
will  cherish,  through  the  Divine  blessing,  a  de- 
vout and  heavenly  spirit.  It  will  be  strange  if 
its  lessons  of  wisdom,  more  valuable  than  all  the 
stores  of  learning  with  which  it  is  enriched,  shall 
lead  only  to  idle  speculation.  But  our  Great 
Teacher  can  alone  instruct  us  in  the  divine  art  of 
holding  communion  with  heaven,  drawing  down 
into  the  soul  its  choicest  influences,  and  walking 
in  the  way  that  leadeth  to  life  everlasting.  Let 
us,  therefore,  "  be  careful  for  nothing ;  but  in 
every  thing,  by  prayer  and  supplication  with 
thanksgiving,  let  our  requests  be  made  known 
unto  God.  And  the  peace  of  God,  which  passeth 
all  understanding,  shall  keep  our  hearts  and  minds 
through  Christ  Jesus."^     Amen. 

1  Phil.  iv.  6,  7. 


THEOLOGI 
DISSERTATION   I. 


ON    PRAYER. 

I  HAVE  undertaken  to  employ  a  few  Dissertations  in 
illustrating  that  form,  or  model  of  prayer,  which  the 
Lord  Jesus  recommended  to  his  hearers  and  disciples. 
From  the  nature  of  the  subject,  prayer,  viewed  as  a 
-part  of  our  religion,  seems  to  demand,  in  the  first  in- 
stance, a  careful  examination.  On  many  accounts 
these  preliminary  discussions  are  fitted  to  be  useful. 
For  the  present,  1  shall  say  nothing  of  the  light  that 
will  be  thrown  on  some  little  understood  customs  of 
Christian  and  Jewish  antiquity,  and  even  on  many 
passages  of  the  sacred  writings.  My  principal  ob- 
ject is,  to  convey  just  views  of  a  holy  and  reverent 
approach  to  God,  and  of  the  manner  in  which  devout 
and  acceptable  prayers  must  be  presented  to  the  Su- 
preme Being.  The  order  to  be  observed  is  the  fol- 
lowing :  First,  to  explain  what  is  prayer  ;  next,  in 
what  our  obligation  to  it  consists  ;  and,  lastly,  in 
WHAT  MANNER  it  ought  to  be  performed.  These 
subjects  will  be  sejivarately  treated  under  their  respec- 
tive heads. 

B 


22  ON  PRAYER. 

It  will  be  proper  to  explain,  at  the  outset,  those 
terms  which  the  writers  of  the  Old  and  New  Tes- 
tament, when  treating  of  prayer,  are  accustomed 
to  employ.  Paul  recommends  diyjffs/g,  'ir^ocivx^c^ 
svTsvt,sig,  1  Tim.  ii.  1,  to  which  he  adds>  dir7]fj,a,Ta, 
Phil.  iv.  6,  and  to  all  he  subjoins  hyji^KSriag.  In 
settling  the  distinction  of  these  words  interpreters 
differ,  but  agree  that  all  of  them  denote  various 
lights  or  aspects  under  which  prayer  is  viewed. 
The  view  commonly  entertained  is,  that  they  denote 
the  distinct  branches  of  prayer,  which  are  included 
under  the  general  name  of  airr^fiAra,  or  petitions. 
AirjGsig  are  understood  to  be  deprecations  for  remov- 
ing evils  ;  ir2^o<Si\jyjxi,  prayers  for  obtaining  benefits  ; 
hrsv^sig,  ititercessions  for  others.  Theodoret,  for  in- 
stance, says,  ds'/ifftg  Ictiv  virh  d'jraXXa'y'i^g  tivmv  "kviryjoav 
iKSTsia  T^offipsPOfMsvy},  deprecation  is  a  prayer  presented 
for  the  removal  of  certain  evils.  HoocroyJ]  hnv  ci/rTjffig 
dyaSuv,  a  petition  for  benefits.  "Evrsv^ig  i(Jri  /iarri'yo^ia 
roijv  ddiTcolivTuv,  an  accusation  of  persons  who  do  an  in- 
jury, and,  consequently,  an  intercession  for  others 
who  are  unjustly  oppressed. 

But,  vvith  all  possible  respect  to  these  learned  men, 
the  solidity  of  such  distinctions  may  be  fairly  ques- 
tioned. For  hv]6ic,  if  we  attend  to  its  etymological 
import,  is  derived  aero  tou  dsTa^ui,  from  being  in  want, 
aiid  is  a  petition  for  that  ou  3=o,as^a,  which  we  want. 
It  is  very  correctly  defined  by  Gregory  Nazianzen 
in  his  XV.  Iambic  ode  :  Asj^c/v  o/ou  rjjv  airyiciv  svd£U)v, 
consider  that  when  you  are  in  want  of  any  thing,  your 
petition  is  hr^6ig.  Jf  we  attend  again  to  the  custo- 
mary usage  of  the  word,  it  signifies  a  petition  for  a 


ON  PRAYER.  6 

benefit.  Thus,  when  Zacharias  prays  for  a  son,  the 
angel  replies.  Fear  not  Zacharias,  hdri  h(f7S'/.ovff&7^  r, 
oiTtGic,  Go-j,  for  thy  petition  has  been  heard.  The  word 
cTToodivyji  is  very  general,  and  denotes  the  expression 
of  any  wish  whatever,  which  may  relate  either  to 
averting  an  evil,  or  obtaining  a  benefit.  Such,  cer- 
tainly, was  the  r:oo6s-j'/J\  (prayer)  of  Christ,  when  he 
said  'n006royJj!J^zvoc  (praying),  Father,  if  it  be  possible, 
let  this  cup  pass  from  me.  Such,  too,  was  the  -^o- 
6i-oyjt  to  which  he  exhorted  his  disciples,  'xoodi-oyjGk 
ha.  fMYj  siffsX^Tirs  sig  crs/^ac/xov.  Lastly,  when  the  Apostle 
requires  us  to  present,  in  behalf  of  all  men,  every 
thing  that  is  included  under  the  various  names  of 
prayer,  what  reason  can  be  assigned  for  interpreting 
the  single  word  svrsv^ig  as  meaning  intercession  for 
others.  Certainly,  that  is  not  its  meaning  in  1  Tim. 
iv.  5,  where  the  creatures  of  God,  which  have  been 
given  up  for  our  use,  and  declared  to  be  sanctified, 

My  opinion  is,  that  the  various  names  express  one 
and  the  same  thing,  viewed  under  various  aspects. 
Our  prayers  are  called  dr/iffsi;,  so  far  as  by  them  we 
declare  to  God  our  7ieed,  for  bssG^at  is  to  be  in  need. 
They  are  ~soGroyd:t,  as  they  contain  our  wishes.  They 
are  airrj!Jja-a,  as  they  express  petitions  and  desires. 
They  are  hrsv^sig,  as  we  are  permitted  by  God  to  ap- 
proach Him,  not  with  timidity  and  diffidence,  but  in 
Si  familiar  manner.  For  hn'j^ig  is  a  familiar  conver- 
sation and  interview.  That  svyasieria  is  thanksgiv- 
ing for  benefits  already  received,  is  hardly  necessary 
to  be  mentioned. 

Similar  observations  may  be  offered  on  the  Hebrew 


4  ON  PRAYER. 

words,  which  are  often  found  united  or  interchanged. 
The  most  important  of  them  are  nhaw,  nan,  niriTi;, 
nbsn  and  nann,  which  must  be  explained  in  their 
order.  Each  of  them  expresses  something  Avhich 
deserves  our  attention  in  prayer. 

nbNiy  is  dirrjffig,  a  petition.  Jehovah  gave  me 
1721'73  ^nbNn;  nirx  ^ribnii;  nx,  my  petition  which  1 
asked  of  him,  says  Anna,  1  Sam.  i.  27.  By  another 
word  from  the  same  root,  David  calls  prayers 
nb  n"ibK\i;D,  petitions,  wishes  of  the  hearth 

nan  signifies  a  loud  noise,  sometimes  in  singing 
and  mirth,  sometimes  in  public  speaking,  but  some- 
times, also,  in  lamentation  and  prayers,  hn  yi?2;2;b 
nann,  to  hearken  unto  the  cry,  1  Kings  viii.  28. 
David,  Ps.  xvii.  2,  says  >r)2l  n:i>^'pn,  ffive  ear  unto 
my  prayer.  The  mental  anxiety  expressed  by  it 
produces  a  powerful  effect  on  the  body  and  on  the 
animal  spirits,  and  strongly  impells  the  tongue  to  ask 
assistance  against  pressing  calamities.  It  corre- 
sponds to  the  phrase  used  by  Paul,  7Loa-<jyYi  /ffxvoa, 
Heb.  V.  7. 

rrirVkZ;  is  loud  speaking  employed  in  imploring 
safety.  The  eminent  Cocceius  chooses  to  translate 
it  Quiritatio.  A  person  was  said  among  the  Romans 
Quiritare,  who  implored  with  a  loud  voice,  Quiri- 
fiumjidem  ;  from  which.Vossius  conjectures  that  the 
Dutch  word  Krytten  is  derived,  as  if  it  had  been 
written  Quiriten.  But  these  are  only  passing  obser- 
vations. To  return  to  n:?i;2;,  I  cannot  better  ex- 
press the  force  of  this  term  than  in  the  words  of 

^  Ps.  xxxvii.  4. 


ON  PRAYER.  5 

Cocceius : — "  It  is  the  language  of  a  person  placed  in 
imminent  danger,  intimating  the  violence  done  to 
him,  for  the  purpose  of  arousing  those  whom  inclina- 
tion or  duty  might  prompt  to  ward  off  an  injury  from 
an  innocent  person.  For  such  is  the  import  of  the 
word  3?i^,  which,  as  it  is  uttered  for  the  sake  of 
salvation,  I  have  derived  from  i^^^  or  nyi^yv  salva- 
tion. For  the  cry  uttered  was  rr:ir"';yirT  save,  or  D72rT 
help,  or  some  such  word.  Just  as  among  the  Ro- 
mans, lo  Quirites,  Serva,  Opprimor,  and  the  like." 

Of  the  Hebrew  synonyraes  which  we  are  now  ex- 
amining, the  most  important  is  rrbsn.  It  denotes 
that  kind  of  prayer  which,  resting  on  the  good- 
ness of  its  cause,  is  addressed  to  God  as  arbiter  and 
judge.  It  is  derived  from  bbs,  he  judged.  An  in- 
stance of  the  force  of  this  verb  occurs  in  that  remark- 
able observation  of  the  priest  Eli,  addressed  to  his 
sons,  1  Sam.  ii.  25,  "  If  one  man  shall  sin  against 
another,  taTlbx  ibbsi,  the  magistrate  shall  jadge 
him  ;  hut  if  a  man  sin  against  the  Lord,  lb  bbsn"*  ^D, 
who  shall  entreat  for  him  ?'  Who  shall  present  in  his 
behalf  that  kind  of  prayer  which  implies  confidence 
in  the  goodness  of  his  cause  as  submitted  to  the  Su- 
preme Judge  ?  In  any  other  point  of  view,  there  is 
nothing  to  prevent  the  exercise  of  prayer  to  God,  of- 
fered with  that  deep  humility  which  springs  from  a 
just  sense  of  the  privilege  of  approach.  Accord- 
ingly, Job  says,  pnnx  ^DSlU^T^b,  /  will  entreat  my 
judge,  meaning  that  he  would  implore  his  favour. 
When,  on  the  other  hand,  a  worshipper  draws  near 
to  God,  animated  by  the  confidence  which  springs 
from  the  conviction  that  his  cause  is  good,  and  en- 


6  O'S  PEAYER. 

treating  that  his  integrity  may  be  manifested  in  oppo- 
sition to  the  wickedness  of  his  enemies,  his  prayer 
may,  in  the  full  import  of  the  term,  be  called  nbsn. 
Such  was  the  prayer  of  David,  Psalm  v.  when,  ap- 
pealing to  the  holiness  and  justice  of  God,  describing 
in  forcible  terms  the  fury  of  his  enemies,  declaring 
solemnly  his  innocence  and  the  warmth  of  his  devo- 
tion, he  thus  proceeds,  ver.  2,  Hearken  unto  the  voice 
of  my  cry,  my  King  and  my  God,  bbsnx  'T'':x  '''2-,for 
to  thee,  as  a  just  Judge,  will  I  pray.  A  parallel  pas- 
sage occurs  Luke  xviii.  7,  'Oh  Qshg  ou  /mti  ■TroiTjffn  rriv 
szoizriGiv-,  Shall  not  God  avenge  his  elect,  who  cry  to 
him.  day  ajid  night?  It  must  at  the  same  time  be  ob- 
served, that  nbsn  is  applicable  both  to  a  demand  of 
justice,  and  to  a  supplication  for  forgiveness.  In  this 
case,  however,  an  appeal  is  made  to  the  justice  of 
God,  on  the  ground  of  the  satisfaction  offered  by 
Christ.  It  is,  in  some  sort,  a  judicial  proceeding  at 
the  bar  of  God.  When  a  sinner  acknowledges  his 
guilt,  betakes  himself  to  the  ark  of  salvation,  and  re- 
lies on  the  righteousness  of  Christ,  the  justice  of  God 
requires  that  he  shall  not  only  be  dismissed  with  kind- 
ness and  freed  from  punishment,  but  admitted  to  the 
enjoyment  of  his  favour.  Nay,  more,  when  believers 
supplicate  and  expect,  through  Christ,  the  forgive- 
ness of  their  sins,  they  have  access  to  God  as  a  right- 
eous Judge.  If  we  confess  our  sins  (1  John  i.  9), 
he  is  faithful  and  J  \5^T  to  forgive  us  our  sins.  And 
thus  even  where  the  highest  manifestation  of  free 
grace  is  made  the  subject  of  prayer,  the  justice  of  God 
is  not  overlooked.  The  two  are  beautifully  joined  by 
David,  Psalm  iv.  2,  Hear  me  when  I  call,  0  God  of 


ON  PRAYEB. 


my  righteousness  :  thou  hast  enlarged  me  ivhen  I  was 
in  distress.  Have  mercy  upon  me  Tibsn  yDU?"),  and 
hear  my  prayer. 

Again,  prayer  may  be  viewed  as  a  supplication  for 
favour  and  kindness  from  Him  to  whose  goodness, 
and  not  to  our  own  merits,  every  benefit  received 
from  Him  is  gratefully  ascribed.  It  is  then  called 
nann.  For  while  this  term  signifies /arowr,  it  signi- 
fies also,  supplication  for  favour  from  Him  who  is 
rich  in  grace  to  pardon  and  bestow.  Accordingly, 
this  description  of  prayer  is  usually  presented  to  God 
with  the  deepest  humility.  Tn  nbBD,  viewed  as  such, 
the  boldness  of  a  good  conscience  is  the  prevailing 
sentiment.  In  rr^nn  it  is  humility  accompanied  by 
an  acknowledgment  of  unworthiness.  This  idea  is 
more  fully  brought  out  when  the  rr^nn  is  said  to 
fall,  and  when  the  worshippers  are  said  to  cast  it 
down.  *^>33b  Tl^nn  K3  b3n,  het  my  deprecation  fall 
before  thee,  said  Jeremiah,  xxxvii.  20.  And  again. 
Thus  saith  the  Lord,  the  God  of  Israel,  unto  whom 
ye  sent  me,  V3Sb  tZD^Din  b^snb  (xlii.  9.)  to  present, 
literally,  to  throw  down,  your  supplication  before 
him.  The  reference  is  to  the  attitude  of  the  suppli- 
ants, who,  imploring  the  divine  favour,  fall  down  flat 
upon  the  earth.  While  they  fall  down,  the  words 
which  they  employ  for  obtaining  the  favourable  re- 
gard of  the   Supreme  Being  are   said  to  fall  down 


along  with  them. 


Perhaps,  however,  these  explications  of  the  terms 
will  be  regarded  by  some  as  pursued  to  a  greater 
length  than  was  necessary.  Though  nothing,  cer- 
tainly, should  be  thought  superfluously  minute  which 


8  ON  PRAYER. 

contributes  to  the  illustration  of  the  inspired  volume, 
nor  will  pious  persons  disrelish  or  undervalue  that 
information  which  the  diversity  of  terms  is  fitted  to 
convey  as  to  the  nature  of  prayer,  or  the  manner  in 
which  it  should  be  offered.  The  following  defini- 
tion of  prayer  will  be  found,  perhaps,  not  unsuit- 
able.    Prayer   is    the  address   of  a  rational 

CREATURE  TO  GOD,  EXPRESSING  TO  HIM  THE  DE- 
SIRES OF  THE  MIND,  WITH  THE  HOPE  OF  OBTAIN- 
ING THEM.  Agreeably  to  this  definition,  we  shall 
enquire,  1.  By  whom  prayer  is  offered.  II. 
To  whom  prayer  is  offered.  III.  In  what 
prayer  consists. 

Properly  speaking,  a  creature^  and  a  rational  crea- 
ture o/z///,  can  pray.  As  there  is  nothing  of  which 
the  Creator  is  in  want,  as  there  is  none  richer  than 
himself  from  whom  he  can  receive  any  thing,  and  no 
superior  to  whom  he  owes  homage,  to  suppose  it  pos- 
sible that  he  should  pray  would  involve  a  denial  of 
his  Majesty.  An  irrational  creature,  on  the  other 
hand,  has  no  perception  of  the  Divine  Majesty  or  of 
its  own  wants,  and  is,  therefore,  incapable  of  prayer. 
From  rational  creatures  alone,  angels  and  men, 
prayer,  properly  so  called,  can  proceed. 

These  remarks  are  so  obvious,  that  they  might  have 
appeared  scarcely  worthy  of  notice,  were  it  not  that 
they  afford  an  opportunity  of  explaining  some 
phrases  used  in  the  Scriptures.  Two  difficulties 
here  present  themselves,  the  latter  of  which  is  by  far 
the  more  serious.  First,  It  may  be  thought  uncer- 
tain in  what  sense  Scripture  ascribes  to  brute  animals 
prayer,  crying,  sighs,  and  hope  in  the  Divine  kind- 


ON    PRAYER.  y 

ness.  Ps.  cxlvii.  9;  Joel  i.  18;  Ps.  civ.  27.  The 
other  difficulty  is,  what  is  meant  by  the  King  of  Ni- 
neveh ordering  his  cattle  to  fast,  wear  sackcloth,  and 
cry  aloud  to  God ;  Jon.  iii.  7,  8.  In  the  former  case, 
the  whole  phraseology  is  manifestly  metaphorical. 
Borrowing  the  language  applied  to  men,  it  expresses 
the  wants  of  the  brute  creatures,  and  their  dependence 
on  God,  and  reminds  us  of  the  watchful  care  of  Pro- 
vidence, which,  without  their  knowledge,  provides 
for  their  necessities,  as  truly  as  if  their  earnest 
prayers  were  constantly  offered  to  God. 

The  order  of  the  Assyrian  king  had  a  different 
meaning.  He  issued  it  for  the  purpose  of  testifying 
the  greatness  of  his  grief  and  sorrow,  which  he 
wished  to  express  by  ever^^  means  in  his  power.  It 
was  the  common  practice  of  antiquity,  that  during 
the  deepest  mourning,  the  cattle  were  driven  away 
from  their  pasture,  and  the  horses,  camels,  and  cattle 
of  that  description,  were  stripped  of  their  valuable 
ornaments  and  coverings,  and  assumed  a  black  and 
filthy  aspect  when  they  appeared  in  public.  An  in- 
stance occurs  in  the  fifth  Eclogue  of  Virgil : — 

Non  ulli  pastos  illis  egere  diebus 

Frigida,  Daphni,  boves  ad  flumina  :  nulla  neque  amnem 

Libavit  quadrupes,  nee  graminis  attigit  her  bam. 

The  swains  forgot  their  sheep,  nor  near  the  brink 

Of  running  waters  brought  their  herds  to  drink. 

The  thirsty  cattle  of  themselves  abstained 

From  water,  and^ their  grassy  fare  disdained. — Dryden. 

His  design  in  issuing  the  edict  was  to  produce  a 


10  ON  PRAYER. 

powerful  excitement  of  grief  by  means  of  such  a 
spectacle,  to  enable  them  to  see,  as  in  a  mirror,  what 
they  had  themselves  deserved,  in  the  same  manner 
as,  by  the  ceremonial  law,  men  were  commanded  to 
slay  and  burn  their  cattle,  in  order  that  they  might 
perceive  in  them  a  lively  image  of  their  own  con- 
demnation. And  what  could  be  more  suitable  than 
to  employ  as  an  excitement  to  grief  and  repentance 
those  beasts  which  they  had  often  abused  for  the 
purposes  of  luxury  and  pride?  Besides,  all  those 
animals  are  man's  servants,  and,  when  afflicted,  must 
be  undersood  to  add  to  his  affliction.  They  cherish 
also,  the  hope  that,  if  the  whole  air  were  made  to  re- 
sound with  the  cries  and  wailings  of  men,  and  the 
bellowings,  lowingSjand  bleatings  of  famishing  cattle, 
the  Supreme  Being  would  be  more  easily  moved  to 
the  exercise  of  mercy. 

A  more  serious  difficulty  arises  out  of  what  we 
have  formerly  asserted,  that  God  cannot  pray.  In 
what  sense,  then,  is  it  that  svrsu^ig  is  ascribed  by 
Paul  to  the  Holy  Spirit,  and  that  the  Son  of  God, 
even  before  the  days  of  his  incarnation,  is  said  to 
have  interceded  for  the  Church  ?  Concerning  the 
Spirit,  Paul  thus  writes ;  Rom.  viii.  26,  27. — "  The 
Spirit  himself,  {jrsosvrvy'/^dvst,  intercedes  for  us 
with  groanings  that  cannot  be  uttered.  And  he 
that  searcheth  the  heart  knoweth  r/  ro  (poovyi/xa  r.  D 
'TTvsvfj.arog^  what  is  the  mind  of  the  Spirit,  because  he 
maketh  intercession  for  the  saints  according  to  the 
will  of  God."  The  intercession  of  the  Son  is  fre- 
quently mentioned  in  the  Old  Testament.  To  omit 
other  instances,  we  may  refer  to  the  vision  of  Zecha- 


ON  PRAYET?.  II 

riah,  (i.  12,  13.)  where  the  anajel  of  the  Lord  is  re- 
presented as  addressing  to  Jehovah  this  prayer  : — 
"  O  Lord  of  Hosts,  how  long  wilt  thou  not  have 
mercy  on  Jerusalem  and  on  the  cities  of  Judah, 
against  which  thou  hast  had  indignation  these  three 
score  and  ten  years  ?  And  the  Lord  answered  the  . 
angel  that  talked  with  me  with  good  words  and 
comfortable  words."  That  angel  of  the  Lord  is  the 
Lord  Jesus  Christ,  the  same  "  that  stood  among  the 
myrtle  trees,"  (v.  11,)  that  is,  who  is  present  with 
his  church  during  her  deepest  oppression,  and  yields 
to  her  a  protection  which,  like  the  myrtle,  is  ever 
green.  It  is  he  whom  Zechariah  saw  under  the 
emblem  of  a  man  "  riding  on  a  red  horse,"  whom  the 
"  red,  speckled,  and  white"  horses  followed  as  their 
leader,  to  whom  they  come  and  render  an  account  of 
their  actions,  who,  in  fine,  addresses  the  prophets, 
and  suggests  to  him  all  that  he  is  to  say.  Yet  this 
angel  of  the  Lord,  who  represents  himself  as  Jehovah, 
is  introduced  as  praying. 

We  shall  give  a  separate  reply  to  each.  When 
the  Spirit  is  said  U7^c^s^ruyp<^a!'=/v  to  intercede  for  us, 
the  meaning  is,  not  that  he  prays,  but  that  our  pray- 
ers are  formed,  dictated,  and  suggested  by  the  Spirit, 
as  the  spirit  of  prayer;  Zech.  xii.  10.  He  is  craoa- 
xXjj-o^,  our  advocate^  as  he  is  often  called  in  John's 
Gospel ;  not  that  he  pleads  our  cause  with  God  (in 
that  sense  Christ,  who  went  for  that  purpose  from  us 
to  the  Father,  is  our  advocate),  but  that  he  pleads 
the  cause  of  God  and  Christ  with  us,  to  whom  he  is 
sent  by  the  Father  and  Christ.  He  explains  to  us 
the  success  of  Christ's   satisfaction  and  advocacy, 


12  ON  PRAYER. 

excites  us  to  faith  in  him,  and  furnishes  us  with  ar- 
guments which  enable  us  to  maintain  our  rights  and 
privileges  in  the  presence  of  God,  and  in  opposition 
to  all  our  adversaries.  Imagine  to  yourself  a  crimi- 
nal, arraigned  on  accusations  of  awful  moment,  and 
required  to  present  to  the  judge,  in  due  form,  a 
written  petition,  while  he  possesses  neither  materials 
for  writing,  nor  the  slightest  acquaintance  with  the 
form  in  which  it  must  be  written.  Imagine,  farther, 
an  advocate,  endowed  with  the  highest  skill  in  his 
profession,  who  draws  out  the  entire  petition,  which 
the  criminal  addresses,  signs  with  his  own  hand,  and 
presents  to  the  judge.  That  petition  is  wholly  the 
work  of  the  advocate  ;  but  it  must  be  considered  to 
be  the  petition  of  the  suppliant,  because  the  pleading 
is  in  his  behalf,  and  because  he  receives  the  full  be- 
nefit of  the  favour  supplicated.  We  are  that  crimi- 
nal. We  have  many  things  to  say  to  God,  and  yet 
"  know  not  what  we  should  pray  for  as  we  ought." 
That  advocate  is  the  Holj'^  Spirit.  He  suggests  to 
us  all  our  petitions,  and  the  manner  in  which  they 
should  be  offered.  He  opens  the  eyes  of  our  mind 
to  form  a  correct  estimate  of  our  own  wants,  and  of 
the  excellence  of  spiritual  and  heavenly  objects.  He 
excites  in  us  ardent  desires,  and  implants  in  us  those 
affections  which  are  suitable  to  the  majesty  of  God, 
to  our  own  worthlessness,  and  to  the  high  value  of 
the  blessings  sought.  In  short,  he  bestows  on  us  a 
holy  boldness,  and  so  cries  in  us ;  Gal.  iv.  6,  that  by 
him  we  cry,  Abba,  Father  \  Rom.  viii.  15.  Thus,  by 
producing  in  us  those  sentiments  and  views,   "  he 


ON  PRATER.  13 

intercedes  for  us    with   groanings   that   cannot   be 
uttered." 

Nor  is  this  all.  Those  groanings  must  be  consi- 
dered to  be  TO  (ppovrif/.a  rov  'zviv/j.arog,  containing  the 
mindf  the  wish,  the  desire  of  the  Spirit.  So  that 
whatever  we  ask  in  the  exercise  of  that  love  which 
he  kindles  in  our  hearts,  the  Holy  Spirit,  we  may- 
rest  assured,  asks  for  us,  or,  in  other  words,  he,  in 
common  with  the  Father  and  the  Spirit,  decrees  that 
it  shall  be  bestowed  on  us.  There  is  an  emphasis, 
too,  in  the  word  V'rrs^svTvy^avsp,  which  is  applied  to 
the  Spirit.  We,  through  the  Spirit,  hrvy^dvo/xsv,  for 
ourselves.  The  Spirit,  •j-7iosvTuy^avsi,  adds  some- 
thing to  our  intercession,  imparts  to  it  fresh  vigour, 
and  causes  our  prayers  to  be  accepted,  not  as  our 
suggestions,  but  as  his  own.  In  all  this  there  is  no- 
thing wdiich  is  unworthy  of  the  majesty  of  the  Su- 
preme Being.  Every  thing,  on  the  contrary,  demon- 
strates the  amazing  and  inconceivable  love  of  God, 
of  which  we  are  the  objects. 

As  to  the  So7i  of  God  pleading  for  us,  we  must 
take  into  account  that  he  may  be  viewed  in  a  two- 
fold aspect;  I.  As  God.  II.  As  a  surety.  As  God, 
ofMoovfftoc  y.ai  iffor/'MC,  one  in  nature,  and  equal  in  glory 
to  the  Father,  he  does  not  pray,  but  is  the  object 
of  prayer.  As  a  Surety,  in  fulfilment  of  the  Fa- 
ther's will  and  of  his  own,  he  had  undertaken  to  per- 
form, in  time,  all  that  was  necessary  for  obtaining, 
in  the  fullest  manner,  our  salvation.  Of  that  media- 
torial office,  in  almost  all  its  parts,  he  had  made  trial, 
previous  to  his  assumption  of  human  nature.  Such 
was  the  nature  of  that  prayer  which  must  be  viewed 


14  ON  PRAYER. 

by  US  as  the  expression  of  the  will  of  the  Son  of 
God  as  our  surety  that  his  people  should  then  ob- 
tain the  application  of  those  benefits  which  he,  as 
actual  surety,  would  procure  for  them  at  the  appoint- 
ed time.  This  is  not  a  prayer  similar  to  ours,  ac- 
companied by  an  acknowledgment  of  want,  and  by 
homage  to  a  superior.  It  is  the  glorious  declaration 
of  that  will,  which  belongs  exclusively  to  the  Son  of 
God,  who  alone  is  competent  to  sustain  the  media- 
torial office. 

Hitherto  we  have  inquired  hy  whom  prayer  is  to 
be  offered.  We  are  now  to  enter  on  the  inquiry 
to  tvhom  it  must  be  offered.  That  we  ought  to  pray 
to  God  only,  is  a  statement  which  we  think  will  not 
be  disputed  b}^  any  Christian.  This  appears  from 
what  our  Lord  said  to  the  tempter.  Matt.  iv.  10, 
"  Thou  shalt  worship  the  Lord  thy  God,  and  him 
only  shalt  thou  serve."  To  God  alone  belongs  that 
Supreme  Majesty  which  we  acknowledge  and  adore 
in  our  prayers,  Jer.  x.  6,  7.  He  alone  is  omniscienti 
and  none  else  can  hear  the  desires,  wishes,  and 
breathings  an%kaXr\TCL  which  cannot  be  uttered,  from 
whatever  place  they  may  proceed-  1  Kings  viii.  39, 
or  possess  a  perfect  knowledge  of  all  our  necessities, 
Matt.  vi.  8,  32.  He  alone  is  omnipotent,  and  "  able 
to  do  exceeding  abundantly  above  all  that  we  can  ask 
or  think,  according  to  the  power  that  worketh  in  us," 
Eph.  iii.  20.  He  alone  is  the  fountain  of  all  good, 
the  Father  of  lights,  '•  from  whom  cometh  down 
every  good  and  every  perfect  gift,''  James  i.  17. 
From  that  fountain  he  causes  to  flow  the  river  of  his 
pleasures,  of  which  his  friends  drink  and  are   de- 


ON  PRAYER.  15 

lighted,  while  they  are  "  abundantly  satisfied  with  the 
fatness  of  his  house,"  Ps.  xxxvi.  9,  10.  In  him  alone 
the  whole  confidence  of  the  suppliant  must  be  placed, 
Jer.  xvii.  5,  7.  To  sum  up  all  in  a  word.  He  it  is 
to  whom  it  is  said,  Thou  hearest  prayer,  and 

UNTO  THEE  SHALL,  ALL  FLESH  COME. 

But  something  more  is  necessary  than  the  general 
acknowledgment  that  God  alone  is  the  proper  object 
of  adoration.  We  must  also  inquire,  under  what  as- 
pect or  relation  the  Deity  will  be  contemplated  by 
devout  and  intelligent  worshippers  ?  We  answer, 
1.  According  to  his  perfections,  those  especially  the 
view  of  which  is  fitted  to  excite  veneration,  faith, 
hope,  and  love.  2.  According  to  tliat  wonderful  dis- 
tinction of  persons,  on  which  rests  the  structure  of 
the  economy  of  our  salvation.  They  delight  to  ad- 
dress the  Father  as  having,  in  a  peculiar  manner,  ori- 
ginated the  counsel  of  peace,  and  made  arrangements 
for  adopting  us  as  his  sons,  through  Jesus  Christ, 
"  according  to  the  good  pleasure  of  his  will.''  They 
regard  the  Son  as  their  eldest  brother,  who  reconciles 
them  to  the  Eternal  Father,  and  who,  by  his  testa- 
ment sealed  and  ratified,  admits  us,  in  a  manner  alto- 
gether wonderful,  to  be  fellow- heirs  with  himself. 
They  regard  the  Holy  Spirit  as  the  Blessed  Person, 
to  whom,  from  first  to  last,  the  work  of  regenerating, 
sanctifying,  and  comforting  our  souls,  must  be  as- 
cribed. In  this  way  the  apostles  Paul  and  John  ad- 
dress separately  the  persons  of  the  undivided  Tri- 
nity, 2  Cor.  xiii.  14.  Rev.  i.  4,  5.  3.  They  contem- 
plate God  as  he  is,  and  as  he  holds  intercourse  with 
men  through  the  mediation  of  Christ,  in  whom  he 


16  ON  PRAYER. 

commands  us  to  worship  him>  and  without  whom  he 
cannot  be  worshipped,  in  a  proper  manner,  by  a  sin- 
ful man.     For  "  this  is  the  will  of  the  Father,  that  all 
men  should  honour  the  Son  even  as  they  honour  the 
Father  :  he  that  honoureth  not  the  Son  honoureth  not 
the  Father  which  hath  sent  him,"  John  v.  23.    "  Wor- 
thy is  the  Lamb  that  was  slain,  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  honour^  and 
glory,  and  blessing.     And  every  creature  which  is  in 
heaven,  and  on  the  earth,  and  under  the  earth,  and 
such  as  are  in  the  sea,  and  all  that  are  in  them,  heard 
I  saying,  Blessing,  and  honour,  and  glory,  and  power 
be  unto  him  that  sitteth  on  the  throne,  and  unto  the 
Lamb  for  ever  and  ever,"  Rev.  v.  12,  13.     This  is 
that  "  name  which  is  above  every  name,"  which  God 
hath  given  to   Christ,  ''  that  at  the  name  of  Jesus 
every  knee  should  bow,  of  things  in  heaven,  and  things 
on  earth,  and  things  under  the  earth,  and  that  every 
tongue  should  confess  that  Jesus  Christ  is  Lord,  to 
the  glory  of  God  the  Father,"  Phil.  iii.  9,  10,  11. 

From  all  these  passages,  it  is  evident  that  our 
prayers  are  chiefly  influenced  by  the  views  we  enter- 
tain respecting  Christ  as  our  Mediator  and  Lord.  In 
what  light  he  is  to  be  regarded  in  prayer  deserves  our 
most  earnest  inquiry.  We  have  no  wish  to  enter, 
at  present,  on  the  question,  which  has  agitated  and 
divided  our  most  eminent  divines,  is  Christ,  as  Me- 
diator, the  object  of  adoration  9  This  question,  when 
the  passions  of  the  disputants  have  been  laid  aside, 
will  be  found  to  resolve  itself  into  a  logomachy,  for 
all  orthodox  divines  agree  in  holding  the  following 
propositions.     I.  The  excellence  of  the  Godhead  is 


ON  PBATER.  17 

alone  the  ground  of  adoration.  It  could  not  have 
been  our  duty  to  adore  Jesus,  had  he  not  been  God, 
equal  with  the  Father.  The  adoration  due  to  Jesus 
warrants  us  to  infer  his  eternal  Godhead.  II.  The 
mediatorial  work  itself  contains  dsla  axjyjiiJ.ara^  proofs 
of  divine  excellence,  and  can  be  performed  by  no 
other  than  a  divine  person.  'H  ra^irhvMic,^  the  sins^le 
act  of  humbling  himself,  and  assuming  our  nature, 
could  with  propriety  be  affirmed  of  God  onh^  and 
therefore  involves  and  pre-supposes  the  infinite  dig- 
nity of  a  Divine  Person.  III.  That  most  excellent 
glory  which  has  been  conferred  on  Christ  in  human 
nature,  is  a  mark  and  proof  of  the  divinity  of  Christ. 
For  even  the  human  nature  of  Christ  would  not  have 
been  carried  to  that  pitch  of  glory,  and  would  not 
have  been  raised,  ^sorisTwr,  to  godlike  honours,  had 
it  not  been  the  human  nature  of  the  Son  of  God. 
IV.  However  highly  we  may  represent  that  glory  of 
the  human  nature,  it  does  not  entitle  us  to  conclude 
that  Christ,  according  to  that  human  nature,  or,  as  he 
is  man,  though  a  glorified  man,  is  the  object  of 
adoration.  V.  Still,  the  Mediator,  who  is  ^scci^5w-os, 
God-man^  is  the  object  of  adoration.  As  Mediator, 
he  must  be  viewed  in  prayer,  and  what  he  performs 
as  Mediator  it  is  our  duty  to  ask  from  Christ.  Any 
thing  beyond  this,  in  the  controversy,  turns  on  a  sub> 
tie  and  scholastic  interpretation  of  the  particle  as, 
which  Scripture  never  employs  on  this  subject. 

We  come  now  to  lay  down  the  order  of  prayer  ad- 
dressed to  Christ,  and  that,  certainlj',  does  not  consist 
in  minute  scholastic  subtleties.     The  prayer  of  pious 
persons  m.ay  and  ought  to  have  a  reference  to  Christ. 
c 


18  ON  PRATEE. 

I.  They  must  weigh  devoutly  the  excellence  of  the 
Mediatorial  office,  and  praise  the  Son  of  God  as  alone 
fit  and  M'orthy  to  undertake  and  perform  a  work  of 
such  magnitude.    It   is  indeed  a  work  of  which  it 
cannot   be   said,   in  the   words   of    Moses,  (Deut. 
xxxii.  27),  "  The  Lord  hath  not  done  this."     This 
is  the  glory  of  Christ  the  Mediator  that,   whoever 
shall  say,   "  In  the  Lord  have  I  righteousness  and 
strength,  to  him  shall  men  come  :   in  the  Lord  shall 
all  the  seed  of  Israel  be  justified,  and  shall  glory." 
II.   They  ought  to  trust,  hope,  delight,  and  rejoice 
in  that  wonderful  love,  which  led  him  to  appear  in 
their  room,  and  to  perform  all  that  was  necessary  in 
that  character.     This  is  the  new  song  with  which  the 
four  and  twenty  elders  honour  the  Lamb,  "  For  thou 
wast  slain,  and  hast  redeemed  us  to  God  by  thy 
blood,  out  of  every  kindred,  and  tongue,  and  people, 
and  nation  :   and  hast  made  us  unto  our  God,  kings 
and  priests,"  Rev.  v.  9.    III.  They  ought  to  acknow- 
ledge gladly  the  pre-eminent  glory,  shining  even  in 
human  nature,  which  he  has  obtained  since  his  humi- 
liation, being  now  "  glorified  with  that  glory  which 
he  had  with  the  Father  before  the  world  was,"  John 
xvii.  6.     I  do  not  mean  that  his  human  nature  is  to 
be  adored.      That   point  I   have  already  handled. 
My  meaning  is,  that  the  brightness  of  incomparable 
glory,  which  Christ  in  human  nature  has  received, 
may  furnish  subjects  of  pious   meditations   to   the 
praise   of  the  Father  and  the    Son.     That   person 
whom  we  now  behold  thus  glorified  can  be  no  other 
than  the  glorious  and  only  begotten  Son  of  God, 
whose  Majesty,  under  the  veil  of  flesh,  and  of  the 


ON  PRAYER.  19 

form  of  a  servant,  was  for  a  time  concealed.     IV. 
They  ought  to  ask  from  him  s-iri^o^yiylav,  an  addi- 
tional svpply  of  those  benefits  which  he  has  procured' 
according  to  the  power  given  him  by  the  Father. 
"  Grace  be  to  you  and  peace  from  Jesus  Christ,  who 
is  the  faithful  witness,  and  the  first  born  of  the  dead, 
and  the  prince  of  the  kings  of  the  earth.     Unto  him 
that   loved  us,  and  washed    us    from   our  sins    in 
his  own  blood,"  Rev.  i.  4,  5.     V.  They  ought  to  im- 
plore his  intercession  with  the  Father,  which  is  all- 
powerful,   and   to   which   nothing   can   be    denied. 
That  which  it  is  not  unworthy  of  Christ  to  do — that 
which  his  people  ought  to  believe,  hope,  and  expect 
from  Christ,  may,  with  propriety,  be  the  subject  of 
prayer.     Nor  is  there  any  force  in  the  objection,  that 
such  a  prayer  views  Christ  under  two  opposite  rela- 
tions.    Unquestionably,  when  we  pray  to  him,   we 
acknowledge  him  as  the  most  high  God  ;  and,  when 
we  request  him  to  pray,  we  ask  from  him  what  im- 
plies an  acknowledgment  of  his  inferiority.      Our 
blessed  Saviour  is,  indeed,  to  be  viewed  under  two 
separate  relations  ;  one,  as  the  Son  of  God,  one  in 
nature  and  equal  in  glory  to  the  Father ;  the  other^ 
as  Mediator,  in  respect  of  which  he  is  subject  to  the 
Father.     In  the  former  character  he  receives,  in  the 
latter,  he  oflPers  prayer.     Such  a  prayer,  offered  by 
Christ,  involves  nothing  inconsistent  with  the  dignity 
of  a  Divine  person,  for  while  it  carries  in  it  a  certain, 
inferiority,  as  belonging  to  the  human  nature,  it  ex- 
presses, at  the  same  time,  the  princely  vvill  of  the  Son. 
of  God,  "  Father,  ^sXw,  I  will,  that  they  also  whom 
thou  hast  given  me  be  with  me  where  I  am,"  John. 


20  ON  PRAYER. 

xvii.  24.  VI.  They  must  go  with  their  prayers  to 
him  as  their  High  Priest,  entreating  that  he  will  pre- 
sent them  to  the  Father,  and,  by  the  efficacy  of  his 
sacrifice  and  intercession,  render  our  prayers  and  our 
sacrifices  of  praise  acceptable  in  the  sight  of  God, 
Rev.  viii.  3. 

Origen  expresses  these  sentiments  beautifully,  in 
his  reply  to  Celsus,  (Book  VIII.  p.  386,  Cambridge 
Edition.)^  We  worship,  as  far  as  we  are  able,  the 
one  God,  and  his  only  Son,  and  Word,  and  Image, 
by  supplications  and  entreaties,  offering  our  prayers 
to  the  God  of  all  through  his  only-begotten^  to  whom 
we  first  present  them,  entreating  him  who  is  the  pro- 
jntiation  of  our  sins,  to  offer,  as  High  Priest,  our 
prayers,  and  sacrifices,  and  intercessions  to  God,  who 
is  over  all. 

The  sentiments  of  piety  which  we  owe  to  our 
Divine  Saviour,  call  upon  us  to  embrace  the  present 
opportunity  of  exposing  the  poison  of  Socinian  theo- 
logy. Those  of  that  school,  who  choose  to  be  re- 
garded as  paying  the  highest  honours  to  Christ,  are 
called  by  their  own  party  Invohers.  They  make  a 
distinction  between  Adoration,  which  they  define  to 
be  the  bowing  to  any  one  as  an  expression  of  respect, 
and  Invocation,  which  is  a  religious  act,  and  a  suppli- 
cation for  assistance.     Both,  they  tell  us,  are  yielded 

^   ©£oy,  hk)  rev  Iva  viov  clvtov  xai  "koyov  kou  hxovcc,  <raTs  xara  r« 

oXcov  rag  Iv^a;  oioc,  tov  /uovoysvovs  ocvrow  u  t^utov  ^^oa-cpi^ofiiv 
uvrki,  u^iovvTti  avTov  i?.afffiov  ovra  •jri^i  rZt  u/xa^Ttuv  rifioiy,  -PT^offa- 
yayitv  u?  u^^i^-^itc  xa)  Taj  iv^aj,  *a)  Tag  ^vata;,  xa)  Tag  hnv^us 
r/4,iuy  T«  It)  ttaiTi  0e«. 


ON  PRAYER.  21 

to  Christ,  who  has  no  nature  but  that  human  nature 
which  he  derived  from  the  Virgin  Mary.  But  both, 
they  contend,  are  rendered  subordinately,  and  with 
an  ultimate  view,  to  the  Supreme  Being.  Adoration, 
they  add,  must  be  performed  by  angels  to  Christ ; 
invocation,  by  men  only,  who  need  Christ's  assist- 
ance. The  former  is  commanded  and  necessary  ; 
the  lat'cer,  lawful  and  suitable. 

In  reply  to  those  assertions,  we  offer  the  following 
contrasts.      1.  To  render  religious  worship  to  any 
creature  besides  God  is  a  mark  of  idolatry.     Paul 
proves  the  idolatry  of  the  Gentiles  by  this  argument. 
that  hciZaa^TiGav  zai  sXdrs'i-jffav  Trj  zr/ffci  <za.pu  rov  '/.tiG- 
avra,   "  they  worshipped  and  served   the  creature 
BESIDES  the  Creator."     The  particle  'zaoa,  besides, 
denotes  here  not  the  exclusion  of  the  former,  but  the 
addition  of  the  latter.     As  in  1  Cor.  iii.  II.      Other 
foundation  can   no  man  lay  <:raoa  tov  xsi/msvov  besides 
that  which  is  laid.     The   apostle  does  not  merely 
glance  at  those  who  passed  by  the  Creator  entirely, 
and  transferred  all  religious  homage  to  the  creature. 
He  reproves  those,  also,  who  believed  and  acknow- 
ledged him  to  be  the  Creator  of  all  things,  and  yet, 
besides  Him,   constituted,    I  know  not  how  many 
dai/jjovsg  or  heroes,  demigods,  genii,   dead  men,  the 
sun,  the  stars,  and  the  universe  itself,  the  objects  of 
their  religious  veneration.     Such  as  had  the  highest 
reputation  for  wisdom  did,  indeed,  within  their  own 
circle,  acknowledge  rov  '^roii^rrtv  zat  cra-s^a  roD  cravroj, 
the  inaker  and  father  of  all,   to  use  the  language  of 
Plato;  but,  as  Josephus  declares,  (Lib.  II.  Cont.  Ap.) 
E/$  TAYidog  do't^ccig  ':rcoza~siXyj[j,hov  rrjv   a,Xr,hia,v  rco  ooy- 


22  ON  PRAYER. 

iLa7o<;  s^sviyzsTv  ovx  IroXi/jYidav.  "  To  the  prejudiced 
multitude  they  did  not  venture  to  bring  forward  the 
truth  of  this  opinion."  In  every  thing  else  connect- 
ed with  religioii  they  went  along  with  the  people. 
Seneca,  speaking  of  the  customary  religious  obser- 
vances, says,  "  All  which  things  a  wise  man  will  ob- 
serve, not  as  agreeable  to  the  gods,  but  as  enjoined  by 
the  laws."  These  coverings  thrown  over  a  wicked  cus- 
tom, as  Grotius  has  excellently  observed,  are  charged 
with  unrighteousness  by  the  Gospel  and  by  Paul  in 
the  passage  now  quoted.  From  which  we  conclude 
that  to  pay  religious  worship  to  any  besides  the  Crea- 
tor is  an  unrighteous  and  idolatrous  proceeding. 

II.  We  do  not  deny  that,  in  prayers  n''')nu;n. 
'Tr^offx.vvyjffig,  adoration,  may  be  distinguished  from 
invoking  or  imploring.  The  former  denotes  an 
humble  acknowledgment  of  the  Divine  majesty,  ex- 
pressed by  bodily  gestures  ;  the  latter,  a  petition  for 
aid.  But  we  contend  that  both  are  so  extensive  that, 
in  whatever  instance  the  one  is  due,  the  other  is  also 
due  between  the  same  parties.  He  whom  we  adore 
as  clothed  with  the  highest  majesty,  must,  likewise, 
be  acknowledged  by  us  to  be  full  of  unbounded 
goodness,  and  worthy  to  be  approached  in  prayer 
for  the  supply  of  our  wants.  The  converse  of  this 
proposition  will  also  hold,  for  the  two  things  are  in- 
separable. Angels,  when  they  acknowledge  the  ma- 
jesty of  the  Son  of  God,  acknowledge  him,  at  the 
same  time,  as  their  Creator  and  Preserver,  and  the 
source  of  every  thing  good  which  they  enjoy ;  Col. 
i.  16.  No  reason,  therefore,  can  be  assigned  why 
they  should  not  ask  from  him  a  continuation  of  their 


ON  PRAYER.  23 

happiness,  and  a  manifestation  of  his  attributes  in  the 
kingdom  both  of  grace  and  of  glorj^ 

III.  Religious  adoration  offered  to  one  who  is  no 
God  is  expressly  disallowed  by  God  himself.  Isa. 
xlii.  8.  "  J  am  the  Lord,  that  is  my  name,  and  my 
glory  will  I  not  give  to  another."  Observe  1.  Christ 
himself  is  addressed,  in  that  passage,  by  God  the 
Father,  and  receives  from  Him  the  honour  that  he  is 
given /or  a  covenant  of  the  people,  that  he  not  only 
proclaims,  but  obtains  and  bestows  the  blessings  of 
the  covenant.  He  is  given  for  a  light  of  the  Gentiles, 
whom  the  Gentiles  will  joyfully  own,  and  continue 
to  worship,  and  hold  fellowship  with,  as  the 
true  God.  He  is  to  open  the  eyes  of  the  blind, 
to  bring  forth  the  prisoners  out  of  the  prison, 
and  them  that  sit  in  darkness  out  of  the  prison-house, 
in  all  which  acts  it  is  implied  that  he  bestows  true  and 
eternal  salvation.  2.  The  glory  of  bestowing  this  sal- 
vation is  so  great  that  it  cannot  be  yielded  to  one  who 
is  not  God.  For  he  who  is  the  covenant  of  the 
people  is  the  same  person  who  will  fulfil  this  promise 
of  the  covenant,  "  I  will  be  to  them  a  God,  and  they 
shall  be  to  me  a  people."  3.  That  glory  is  included 
in  the  meaning  of  the  name  Jehovah.  No  other  can 
be  the  great  Saviour  of  the  people.  Thus  Himself 
speaks,  "  I,  even  I  am  Jehovah,  and  besides  me  there 
is  no  Saviour,"  Isa.  xliii.  11.  Israel  is  not  left  at 
liberty  to  glory  in  any  other  Saviour,  but  in  Jehovah, 
Isa.  xlvi.  24,  25.  4.  Since  God  affirms  that  he  will 
not  give  his  glory  to  another,  who  is  not  Jehovah, 
and,  at  the  same  time,  declares  that  he  has  given  this 
glory  to  Christ,  it  is  obviously  the  will  of  God  that 


24  ox  prayi:r. 

Christ,  equally  with  himself,  be  acknowledged  as 
Jeliovah,  and  in  that  character  receive  honour  and 
glory. 

This  express  declaration  of  the  eternal  and  un- 
changeable will  of  God  our  adversaries  endeavour  to 
set  aside  by  fruitless  cavils.  The  three  following  are 
those  most  frequently  adduced:— 1.  'Qy  another,  is 
meant  one  who  is  opposed  to  God,  not  one  who  is 
subordinate.  2,  To  give,  means  here  to  allow  it  to 
be  given  by  others,  contrary  to  the  command  of  God. 
3.  The  glory  and  praise  which  has  been  given  to 
Christ  is  not  that  which  belongs  to  the  Father,  but 
another,  inferior,  and  subordinate  glory.  There  is  no 
difficulty  in  answering  these  objections.  To  the^r*^, 
we  say,  when  God  atBrms  that  he  will  not  give  to 
another  the  glorj''  now  in  question,  he  employs  a  word 
of  the  utmost  latitude  of  meaning,  and  excludes  all 
those  to  whom  the  name  Jehovah  does  not,  in  its  full- 
est import,  belong.  He  declares  that  those  who  are 
not  Jehovah  can  have  no  share  in  that  glory.  As  to 
the  second,  I  will  not  give,  means  more  than — I  will 
not  allow  it  to  be  given  by  others  contrary  to  my 
command.  It  means,  I  will  never  order  or  allow 
any  other  to  participate  in  my  praise  and  glory.  For 
the  third,  subordinate  religious  worship  is  not  ac- 
knowledged in  Scripture  ;  certainly  not  in  reference 
to  Christ,  to  whom  it  ascribes  worship  of  the  same 
order  with  what  belongs  to  God  the  Father.  And 
truly,  he  whom  God  the  Father  admits  to  fellowship 
with  him  in  the  name  Jehovah,  and  in  those  aup/j?- 
/xara,  those  displays  of  glory,  which  are  included 
in  the  meaning  of  that  name,  is  at  the  same  time, 


ON  PRAYER.  25 

admitted  by  him  to  share  in  that  worship  which  is 
due  to  Jehovah. 

Such  worship,  without  sacrilege  or  robbery,  Christ 
himself  claims,  when  he  says,  that  all  men  should 

HONOUR  THE   SON  EVEN  AS  THEY    HONOUR  THE    FA- 
THER, John  V.  23.     The  Father  demands  not  only 
that  his  Son  shall  be  honoured,   but  that  he  shall  be 
honoured  in  the  same  manner  as  Himself.     Our  ad- 
versaries, I  am  aware,  object  that  the  particle  'a^Jmc, 
like  as,  does  not  alwaj^s  signify  equality,    but  fre- 
quently the  connection  of  things  which  are  unequal. 
True,  but  it  does  sometimes  signify  equality  ;  and 
there  is  nothing  to  prevent  it  from  having  that  signi- 
fication here.     The  subject,  too,  requires  that  it  must 
here  signify  equality.     Christ  had  made  certain  affir- 
mations respecting  himself,  from  which  the  Jews  con- 
cluded that  he  had  ?nade  himself  equal  ivith   God, 
ver.  18.     Hence  arose  their  indignation,  their  wrath, 
their  resolution  to  put  him  to  death.     What  does  the 
Lord  Jesus  Christ  do  ?  Does  he  refute  it  as  a  calum- 
nious representation  of  his  sayings  ?  Does  he  make  a 
contrary  assertion?  which  he  certainly  ought  to  have- 
done  for  the  glory  of  his  Father,  and  for  removing 
the  suspicion  of  blasphemy,  if  it  be  really  blasphemy 
to  make  Christ  equal  with   the  Father."    Our  Lord 
proceeds  in  a  very  different  manner.     He  proves 
most  carefully,  by  many  arguments,  that  he  had  ad- 
vanced nothing  unworthy  of  God,  and  had  made  no 
rash  claim  for  himself,  when  he  declared  that  he  is 
equal  with  God.     If  Christ  does  not  mean  equality 
to  be  understood,  if  he  means  to  convict  the  Jews  of 
a  mistake  in  imagining  that  he  made  himself  equal  to 


20  ON  PR  A  YE  II. 

God,  why  does  lie  speak  in  such  a  way,  as  to  convey 
distinctly  the  idea  of  equality  ?  If,  therefore,  the 
belief  and  opinion  of  equality  were  the  object  of  his 
aversion,  and  if  the  assertion  of  it  were  regarded  by 
him  as  robb(  ry  and  sacrilege,  would  he  not  rather 
have  said,  that  the  Son  is  to  be  honoured  according 
to  the  will  of  the  Father,  and  not  xaOuig,  like  as,  the 
Father  is  honoured.  Or,  if  he  tliought  that  he  had 
claimed  too  much  for  himself,  why  did  he  not  main- 
tain perfect  silence  as  to  the  honour  of  tlie  Son  ? 
Plainly,  therefore,  our  Lord's  ol)ject,  in  this  whole 
discourse,  is  to  teach  tliat  the  Son  ought  to  receive 
the  same  kind  of  honour  and  worship  which  is  ren- 
dered to  the  Father. 

We  have  not  leisure,  at  present,  to  examine  all 
the  ingenious  contrivances  of  our  opponents,  by 
which  they  endeavour  to  impugn  the  honour  due  to 
Christ.  We  think  it  right,  however,  to  throw  back 
upon  themselves  this  argument,  of  which  they  are 
accustomed  to  boast  as  having  been  suggested  to 
them  by  the  Apostle  Paul,  Phil.  ii.  9,  10.  If,  say 
they,  the  glory  of  that  highest  religious  worship  be 
due  to  Christ,  in  virtue  of  his  own  eternal  Godhead, 
why  does  Paul  affirm  that  whatever  honour,  or  what- 
ever name  belongs  to  Christ,  was  zi'^apKrjui.svov,  freely 
given  to  him  by  the  Father?  Why  does  he  assert 
that  it  was  given  him  as  the  reward  of  his  previous 
humiliation  and  obedience,  and  with  the  view  that 
this  honour  should  ultimately  tend  to  the  glori/  of 
God  the  Father.  This  passage  deserves  our  most 
attentive  examination.  And,  first,  it  is  worthy  of 
our  notice  in  what  manner  Paul  describes  the  person 


ON  PRAYER.  27 

of  whose  honour  he  is  now  treating.  He  says,  v.  6, 
'Og  Bv  fMOP<pfi  &eou  ■j'Tru^y^c/jv,  o^y/  a>7:ayfxov  riyy;aaro  to 
thai  ha.  Qioj.  What  is  f^o^(pri  Qsov,  the  form  of  God? 
What  is  it  rh  uvai  ha.  0£w,  to  make  himself  equal  to 
God?  What  is  it  huy^  TjyiTc&ai  a^Tuy/jAv,  not  to  think 
it  robber?/  ? 

The  meaning  of  the  phrase,  (he  form  of  God,  must 
be  learned,  not  from  the  glosses  of  philosophers, 
or  of  the  schools,  but  from  the  sacred  oracles.  It 
answers  to  the  Hebrew  phrase,  Dinbx  nainn,  which 
occurs,  Num.  xii.  8,  D''i''  D^nbN  n^IDD,  he  shall  see  the 
face  of  God,  and  again,  Ps.  xvii.  15,  ypni  ni*l^X 
*]n31Dn,  I  shall  be  satisfied,  when  I  awake,  with  thy 
likeness.  "  The  form  of  God"  signifies,  in  the  pas- 
sages now  quoted,  the  Godhead  itself,  so  far  as  it  is 
exhibited  by  the  brightest  manifestations  of  the  grace 
and  majesty  of  God.  It  deserves  inquiry  whether 
"  the  form  of  God"  does  not  signify,  in  both  in- 
stances, that  very  manifestation  of  the  Divine  Ma- 
jesty, which  shines  forth  in  the  Son  of  God.  In  the 
former  passage,  sometliing  is  ascribed  to  Moses 
which  raises  him  above  the  other  prophets.  They 
obtained  remarkable  discoveries  of  the  Divine  Ma- 
jesty. But  "  God  spake  to  Moses,  mouth  to  mouth, 
familiarly,  and  he  beheld  the  form  of  God,''  which 
was  not  the  case  with  the  others.  Is  there  not  rea- 
son to  believe,  that  God  appeared  to  him  in  that  hu- 
man likeness,  in  which  the  Son  of  God  was  after- 
wards seen,  and  that  there  shone  in  him  the  bright- 
ness of  the  only  begotten  of  the  Father?  It  forms, 
unquestionaWy,  the  blessedness  of  men  that,  when 
awaked  from  the  sleep  of  death,  they  shall  see  Christ 


28  ON  PRAYER. 

as  he  is,  and  shall  find  in  him  the  fulness  of  joy, 
1  John  iii.  2;  Col.  iii.  4.  Whatever  may  be  in  this, 
the  form  of  God  is  the  Godhead,  discovering  itself 
by  bright  manifestations.  When,  therefore,  Christ 
is  said  to  have  been  in  the  form  of  God,  it  is  intimat- 
ed that,  being  the  true  God,  he  had  showed  himself 
as  such  at  a  former  period,  and  had  assumed  that 
form  which  afforded  the  brightest  exhibition  of  a  pre- 
sent Deity. 

Thus  far  we  have  spoken  of  the  form  of  God. 
Let  us  now  see  what  it  is  sJva/  7<ra  0sw.  It  is  the 
acute  observation  of  a  very  learned  commentator, 
that  there  is  a  distinction  to  be  observed  between  the 
two  phrases,  s/i/a/  hov  Qi'Si  and  znai  ha  0sw,  The 
former,  which  occurs  John  v.  18,  signifies  to  be  equal 
to  God.  The  latter  signifies  to  appear  as  God,  to 
act  in  a  manner  peculiar  to  God,  by  a  manifestation 
of  Divine  majesty  and  glory.  Not  to  count  it  robbery 
is  to  think  that  such  an  act  is  not  sacrilege,  that  it 
does  not  take  from  God  and  give  to  another  what 
ought  to  have  continued  to  be  the  divine  prerogative. 
Putting  all  these  things  together,  the  meaning  of  the 
Apostle's  declaration  willbe  this,  "  Christ  is  the  true 
God.  He  formerly  had  exhibited,  by  singularly  bright 
appearances,  the  visible  likeness  of  the  Godhead.  He 
afterwards  thought  that  he  might,  without  the  imputa- 
tion of  sacrilege,  declare  himself  openly,  by  words  and 
actions,  to  be  God,  and  strike  the  eyes  of  all  behold- 
ers with  such  splendour  of  divine  majestj'',  as  to  re- 
move all  hesitation  or  denial.  But  there  were  rea- 
sons why  he  did  not  reckon  it  proper,  at  that  time,  to 
make  such  a  manifestation."     We  have  thus  a  dis- 


ox  PRAYER.  29 

tinct  assertion  that  the  Son  is  of  equal  rank  with  the 
Father.  We  have,  at  the  same  time,  an  unanswer- 
able proof  that  equal  honour,  and  equal  worship,  are 
due  to  both,  for  the  equality  of  Godhead  lays  the 
foundation  for  equality  of  honour. 

Another  circumstance  particularly  worthy  of  our  ob- 
servation, is,  that  the  y/si/ojaig  xai  racrs/vwc/c,  is,  of  itself, 
a  proof  of  the  divinity  of  Christ.  That  emptying  and 
humiliation  is  here  described  as  the  spontaneous  act 
of  Christ,  springing  from  a  deliberate  purpose.  That 
emptying  of  himself  commenced  at  his  birth,  when 
he  became  man.  For,  when  he  began  to  be  "  made 
in  the  likeness  of  man,"  he  presently  "  took  upon  him- 
self the  form  of  a  servant,"  which  he  bore  from  the 
time  when  ayjiij^ari  hos^n  ws  av^^wToc,  "  he  was  found 
in  fashion  as  a  man."  This  observation  suggests  three 
inferences.  1 .  Christ  pre-existed  before  he  took  upon 
him  the  form  of  a  servant,  together  with  the  fashion 
and  likeness  of  man.  2.  He  pre-existed  in  such  a  man- 
ner that  his  assuming  this  form  was  the  result  of  his 
purpose.  For  ro  c^o^/^/xa,  the  mind  of  Christ  is  exhi- 
bited to  us  as  an  example  of  humility.  3.  Previous 
to  his  taking  upon  him  the  form  of  a  servant,  he  was 
full  of  majesty  and  glory.  Had  it  been  otherwise, 
the  taking  upon  him  the  form  of  a  servant  would  nei- 
ther have  been  a  humiliation  nor  an  emptying  of  him- 
self. If,  therefore,  Christ  existed  previous  to  his 
being  born  in  the  flesh, — if  it  was  in  the  execution 
of  a  purpose  that  he  took  upon  him  that  form, — if  he 
was  clothed  with  extraordinary  majesty, — if  without 
the  imputation  of  sacrilege^  he  might  have  abstained, 
had  he  so  chosen,  from  concealing  that  majesty  under 


30  ON  PRAYER. 

the  veil  of  the  flesh,  and  the  form  of  a  servant,  it  fol- 
lows that  he  is  the  true  God,  for  all  these  are  so  many 
proofs  of  divinity. 

The  third  circumstance  deserving  notice  is,  that  it 
was  worthy  of  God,  after  the  humiliation  of  his  Son, 
and  on  account  of  it,  to  "  exalt  him  highl}^,  and  to 
give  him  a  name  which  is  above  every  name."  His 
exaltation  demonstrates,  in  a  striking  manner,  the 
greatness  of  that  glory  which  his  voluntary  humilia- 
tion had  for  a  time  concealed.  The  act  of  conceal- 
ment was  accomplished  by  means  of  the  low,  mean, 
and  despicable  condition  in  which  he  held  his  usual 
intercourse  with  men, — subject,  however,  to  be  in- 
terrupted by  some  gleams  of  a  loftier  rank  which 
occasionally  burst  forth.  In  the  same  manner,  the 
wonderful  glorification  of  the  human  nature  of  Christ 
manifests  his  glory  by  proving  clearly,  and  making 
evident  to  every  beholder,  that  it  is  the  human  na- 
ture of  the  Son  of  God,  and  that  the  man  who  was 
almost  reckoned  as  "  no  man,"  is  truly  "  God  over 
all,  and  blessed  for  ever."  This  is  that  "  name  which 
is  above  every  name."  And  thus  we  are  again  con- 
ducted to  a  view  of  that  glory  which  is  nothing  less 
than  divine.  It  was  proper  that  it  should  be  bestow- 
ed on  Christ,  on  account  of  his  previous  humiliation. 
The  glory  of  the  Father,  for  which  he  had  freely  un- 
dergone that  humiliation,  made  it  necessary  to  show 
that  the  Son  had  not  performed  it  in  vain.  He  had 
been  condemned  for  blasphemy  by  unjust  judges,  be- 
cause he  had  professed  to  be  the  Son  of  God,  and 
"  thought  it  not  robbery  to  be  equal  with  God."  It 
was  just  that  God  the  Father  should  declare,  in  the 


ON  PRAYER.  31 

most  explicit  manner,  that  his  Son  was  fully  entitled 
to  make  that  profession, — should  acquit  him  from  the 
charge  of  blasphemy  which  his  enemies  had  brought 
against  him,  and  of  which  his  low  condition  afforded 
a  pretence.  Here  again,  every  thing  is  calculated  to 
raise  our  thoughts  to  "  that  glory  which  Christ  had 
with  the  Father  before  the  world  was,"  and  which  it 
was  proper  should  be  manifested  in  the  clearest  man- 
ner after  that,  by  a  voluntary  arrangement,  it  had  for 
a  time  been  concealed. 

Another  point  which  must  not  be  overlooked,  is 
the  saying  of  Paul,  that  to  Christ  has  been  given 
*'  a  name  which  is  above  every  name,  that  at  the 
name  of  Jesus  every  knee  should  bow."  The  words 
are  a  quotation  from  the  prophecies  of  Isaiah  (xlv.  23), 
which  is  elsewhere  applied  to  Christ,  Rom.  xiv.  10,  11. 
The  bestowing  of  this  glory,  he  informs  us,  is  the 
fulfilment  of  that  prediction.  We  shall  see,  then,  if 
the  glory  of  which  the  prophet  speaks  be  inferior  and 
subordinate  to  the  Divine  glory.  Let  any  one  who 
has  the  smallest  reverence  for  God  or  for  the  Lord 
Jesus  Christ,  ponder  the  following  magnificent  lan- 
guage used  by  the  Divine  Being :  "  Am  not  I  the 
Lord?  and  there  is  no  God  else  besides  me  ;  a  just 
God  and  a  Saviour  ;  there  is  none  besides  me.  Look 
unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth ; 
for  I  am  God,  and  there  is  none  else."  This,  then,  is 
"  the  name  which  is  above  every  name  ;"  Jehovah, 
A  JUST  God,  a  Saviour,  besides  whom  there  is 
NONE  ELSE.  A  name  more  majestic  or  venerable 
cannot  be  imagined.  It  belongs  to  Him,  to  whom, 
as  the  only  Saviour,  all  the  ends  of  the  earth  must 


32 


ON  PRAYER. 


come.  And  who  is  this  but  the  Son  of  God,  whom 
the  Father  hath  appointed  "  to  be  a  light  of  the  Gen- 
tiles, that  he  may  be  his  salvation  to  the  ends  of  the 
earth  ?"  Isa.  xlix.  6.  That  blessed  Saviour  goes  on 
to  say,  "  I  have  sworn  by  myself,  the  word  is  gone 
out  of  my  mouth  in  righteousness,  and  shall  not  re- 
turn, that  unto  me  every  knee  shall  bow,  every  tongue 
shall  swear."  Add  to  this,  the  name  which  John  saw 
inscribed  on  his  vesture  and  on  his  thigh,  BA2IAET2 
BA2IAE.QN  KAI  KTPIOS  KTPiaN.  This,  too, 
was  given  as  the  reward  of  his  previous  humiliation, 
to  Christ,  who,  when  he  rose  from  the  dead,  was  de- 
clared to  be  The  Prince  of  the  kings  of  the 
EARTH,  Rev.  i.  5.  That  high  rank  is  the  foundation 
of  the  honour  which  shall  be  rendered  when  "  every 
knee  shall  bow  to  him."  Can  it  be  thought  or  said 
without  blasphemy  that  this  glory  is  less  than  Di- 
vine ?  Yet  such  is  the  glory  which,  throughout  the 
whole  passage,  Paul  ascribes  to  Christ. 

The  force  of  the  argument  is  in  no  degree  lessened 
by  the  declaration  that  the  glory  was  ^csp/as/c/y-sr/j, 
jreely  given  to  Christ.  For  if  we  view  Christ  as  the 
Son  of  God,  by  virtue  of  his  eternal,  wonderful,  and 
incomprehensible  generation  from  the  Father,  he  is 
God  the  Son  ;  and,  by  virtue  of  that  same  eternal 
generation,  he  possesses  all  those  excellencies  of  the 
Godhead,  from  which  the  honour  now  under  consi- 
deration cannot  be  separated.  If,  again,  we  view 
Christ  as  Mediator,  he  received  it  as  a  gift  from  the 
Father,  after  his  humiliation,  that  those  excellencies 
should  shine  forth,  with  the  greatest  brightness,  in 
his  human  nature.     Yet  it  was  not  by  this  means 


ON  PRAYER.  33 

deified,  but  declared,  proved,  and  actually  demon- 
strated to  be  the  human  nature  of  the  Son  of  God,  b}^ 
being  raised  to  the  highest  pitch  of  glory  which  it  is 
possible  for  a  creature  to  enjoy.  All  who  are  ad- 
mitted to  the  privilege  of  beholding  Christ  thus  glo- 
rified are  constrained,  by  this  unrivalled  glory,  to 
own  that  this  man  is  the  Great  God,  and  is  entitled 
to  receive  universal  and  lowly  adoration.  Such  is 
the  honour  which  was  bestowed  in  time  by  the  Fa- 
ther on  Christ  the  Mediator. 

That  f^lory  of  Christ  tends  to  the  ghry  of  the  Fa- 
ther. For  it  is  the  glory  of  a  Father  to  have  such  a 
Son,  who  has  successfully  accomplished  the  great 
work  of  our  redemption,  and  now,  as  the  glorious 
Prince  of  all  his  redeemed,  shines  with  untarnished 
honours.  I  have  now  finished  what  1  intended  to  say 
as  to  the  adoration  of  Christ  the  Mediator.  As  to 
the  adoration  of  the  Holy  Spirit,  I  shall  make  no  ad- 
ditional observations,  having  handled  that  point  at 
large  in  the  XXIII.  Dissertation  on  the  Creed. 

We  have  hitherto  been  employed  in  explaining  by 
xvhom  prayer  is  offered^  and  to  whom  it  is  offered-,  we 
come  now  to  inquire  ix  what  prayer  consists. 
It  has  been  defined  by  us  to  be,  "  the  address  of  a 
rational  creature  to  God."  Clemens  Alexandrinus 
has  given  a  similar  definition,  '  0;uX'ia  rrfog  rov  Qbov,  i] 
hyj^y  Prayer  is  a  discourse  addressed  to  God.  And 
God  himself  bids  us  take  with  us  words,  Hos.  xiv.  8. 
That  discourse  may  be  carried  on  in  two  ways,  either 
by  the  mind  alone,  or  by  the  addition  of  spoken  lan- 
guage. God,  who  is  infinite  in  knowledge,  cannot 
but  perceive  all  the  thoughts  of  our  mind  as  if  they 

D 


34  ON  PRAYER. 

were  uttered  aloud.  Ps.  xxxviii.  9,  "  Lord,  all  my 
desire  is  before  thee  ;  and  my  groaning  is  not  hid 
from  thee."  The  mind,  unquestionably,  is  of  chief 
importance  in  prayer.  With  that  we  must  aUvays  be- 
gin. Prayer  must  he  found  in  the  heart,  2  Sam.  vii. 
27.  It  is  not  without  reason  that  the  Jews  inscribe 
on  the  walls  of  their  synagogues  this  seasonable  warn- 
ing to  those  who  are  employed  in  prayer,  Nbi  nbsn 
n72\2;3  Nbi  ^1^3  id:d  hdvd,  Prayer  without  a  mind 

IS  LIKE  A  BODY  WITHOUT  A  SOUL. 

I  take  this  opportunity  of  throwing  light  on  one 
or  two  phrases  used  in  scripture,  which  relate  to 
mental  prayer  ;  and  which  are  not  commonly  brought 
forward  in  their  full  import.  The  Lord  Jesus,  in  his 
familiar  conversation  with  the  Samaritan  woman, 
gives  her  this  instruction  among  others :  "  The 
hour  Cometh  and  now  is,  when  the  true  worshippers 
shall  worship  the  Father  in  spirit  and  in  truth ;  for 
the  Father  seeketh  such  to  worship  him.  God  is  a 
spirit ;  and  they  that  worship  him  must  worship  him 
in  spirit  and  in  truth."  To  worship  in  spirit  and  in 
truth  may  signify  two  things  ;  one,  which  may  apply 
to  all  times,  and  another,  which  applies  exclusively 
to  one  particular  time.  In  the  sense  applicable  to  all 
times,  to  worship  God  in  the  spirit,  or  in  the  mind, 
means  that  the  worship  is  not  confined  to  the  out- 
ward gestures  of  the  body  ;  to  worship  him  in  trtith, 
is  to  do  so  sincei^ely  and  without  disguise.  So  that 
the  spirit  is  contrasted  with  bodily  gestures ;  the 
truth,  with  disguise  and  hypocrisy.  In  no  age  has 
any  other  worship  than  this  been  acceptable  to  God. 
The  Jews  knew  this,  and  the  Gentiles  were  not  ig- 


ON  PRAYER.  36 

norant  of  it.     A  Jewish  sentiment,   not  unlike  our 
Lord's  doctrine,   is  quoted  by  Ludovicus  Capellus, 

How  shall  I  meet  his  face  hut  by  my  spirit  9  For  • 
m^n  has  7iothing  so  precious  as  his  soul.  In  a  Latin 
verse,  too,  the  sentiment  that  God  is  to  be  worship- 
ed with  a  pure  mind  is  declared  by  Persius  to  be 
compositam  jus  fasque  animi.  The  inference  they 
drew  was,  that  God  is  a  mind,  or  as  our  Lord  ex- 
presses it,  a  spirit,  and  therefore  delights  in  mind  and 
sincerity.  Hierocles,  who  is  quoted  by  Grotius  on 
this  passage,  says  very  beautifully.  To  hkov  (pfovr,/,'M 
dia^zojg  ^^^^atf^asi/ov  ewd-Trrsi  0£w*  ^wis/v  yccp  dvdy'/.ri  ro 
0,'Mio)/  'Trfog  TO  o/j^oiov.  The  inspired  mind  duly  invigo- 
rated approaches  to  God,  for  like  must  draiv  to  like. 

But  there  is  something  in  our  Lord's  words  which 
applies  peculiarly  to  the  New  Testament  economy. 
To  worship  God  in  spirit  and  in  truth  is  to  worship 
Him  without  the  pompous  ceremonial  of  worldly 
elements  and  of  a  carnal  commandment,  without 
figures  and  shadows,  without  regard  to  a  prescribed 
place  or  prescribed  rites.  In  this  point  of  view,  the 
spirit  is  contrasted  with  the  letter  and  a  carnal  com- 
mandment :  the  truth  is  contrasted  with  shadows. 
It  is  given  as  an  inference  from  the  sublime  truth 
that  "  God  is  a  spirit,"  "  a  mind,"  as  Cicero  says, 
*'  uncontrolled  and  free,  disengaged  from  all  the 
grossness  of  mortality."  Bodily  worship,  therefore, 
cannot  separately  or  chiefly  be  the  object  of  his  de- 
light. Nearly  akin  to  this  is  v/hat  Grotius  quotes 
from    Philo.       Trir,Gl(jvg  [jav  ^scacrs/ag  dd-d^irai   Qshc' 


36  ON  PRAYER. 

uXr^kioLv.  God  delights  in  sincere  homage,  and  sin* 
cere  homage  is  that  of  a  soul  which  offers  the  simple 
and  naked  sacrifice  of  truth.  And  if  there  were 
reason,  as  there  actually  was,  to  anticipate  a  period 
of  reformation,  it  was  fitting  that  God  should  select 
that  period  for  showing  that  the  worship  in  which 
alone  he  delights  is  rational,  and  is  not  restricted  to 
times  or  places.  Menander  goes  beyond  himself 
Avhen  he  thus  writes,  ';ravr'  Isri  ruj  xaXw  Xoyco  hoor  b 
vovg  yap  sffriv  6  XaXjj(rwv  Qiuj.  '-  To  good  thoughts  all 
places  are  a  temple,  for  it  is  the  mind  that  speaks  to 
God."  Our  Lord  says  that  the  hour  is  coming,  be- 
cause the  time  appointed  for  the  destruction  of  the 
Temple  of  Jerusalem  was  at  hand ;  that  it  now  is, 
because,  on  that  subject,  believers,  at  that  very  time, 
were  beginning  to  receive  instruction. 

The  phrase  used  by  Paul,  1  Cor.  xiv.  14,  15,  is 
somewhat  more  obscure  :  "  If  I  pray  with  the 
tongue,  my  spirit  prayeth,  but  my  understanding  is 
unfruitful.  What  is  it  then?  I  will  pray  with  the 
spirit,  and  I  will  pray  with  the  understanding  also." 
What  is  it  to  pray  with  the  tongue  ?  with  the  spirit  9 
with  the  mind  ?  The  tongue  means  here  a  language 
unknown  to  others,  and  employed  by  one  who  is  en- 
dowed with  a  supernatural  gift  of  the  Holy  Spirit. 
It  is  probable  that  those  of  the  Corinthians  who  had 
received  the  gift  of  tongues,  had  a  partiality  for  the 
Hebrew  above  all  other  languages,  and,  on  that  ac- 
count, chose  to  employ  it  in  their  discourses  and 
prayers,  even  in  presence  of  their  countrymen,  who 
did  not  understand  Hebrew.  Attracted  by  the  ex- 
cellence of  that  language,  and  by  its  usefulness  in 


ON  PRAYER. 


37 


the  investigation  of  the  ancient  oracles,  they  had  also 
embraced  the  opinion,  very  prevalent  among  their 
countrymen,  that  the  words  of  the  law  and  the  pro- 
phets ought,  first,  to  be  pronounced  in  Hebrew,  and 
afterwards  explained  in  the  vernacular  dialect.  Pray- 
ers expressed  in  the  Hebrew  language  were,  in  their 
opinion,  by  far  the  most  acceptable  to  God,  while  all 
others  were  little  short  of  profane.  Public  prayers 
in  the  synagogues  are  not  allowed  to  be  offered  in 
the  Syriac  language,  though  very  closely  allied  to 
Hebrew,  and  still  less  in  other  languages  more  widely 
removed  from  Hebrew.  On  that  subject  the  reader 
may  consult  Ja.  Capellus  and  Lightfoot.  This  opi- 
nion was  not  peculiar  to  the  Hebrews.  Speaking  of 
other  nations,  Clemens  Alexandrinus  says,  'E'rrsi  xa/ 
rag  'i\jyjf'i  oiJ^okoyovGiv  oi  civdPM^oi  dwazMTS^ag  rag  fSapZdoffj 
(puvji  Xiy<)[uvag  :  '*  As  men  imagine  that  those  prayers 
which  are  uttered  in  a  barbarous  language  are  more 
powerful."  To  pray  with  the  tongue^  therefore,  is  to 
pray  in  a  language  unknown  to  others  ;  as,  for  in- 
stance, to  pray  in  the  Hebrew  language  in  presence 
of  Greeks.  In  that  sense  he  had  said,  ver.  2,  "  He 
that  speaketh  with  the  tongue  speaketh  not  unto  me, 
but  unto  God ;  for  no  man  understandeth  him." 
That  is,  he  who  speaks  in  a  foreign  tongue,  the  know- 
ledge of  which  he  has  acquired  by  an  extraordinary 
gift  of  the  Spirit,  has  God  only  for  a  witness.  He 
cannot  reckon  as  his  witnesses,  or  as  persons  aware 
of  what  he  is  doing,  those  who  are  ignorant  of  the 
language,  and  to  whose  edification  he  has  contributed 
little  or  nothing.  The  Spirit  means  here  that  extra- 
ordinary gift  by  which  a  man  is  led  to  act  in  a  cer- 


38  ON  mAYER. 

tain  way,  accompanied  by  almost  ecstatic  emotions, 
so  that  sometimes  he  is  neither  aware  what  he  says, 
nor  do  others  understand  what  he  means.  To  pray 
ivifh  the  Spirit  is  to  pray  in  such  a  manner  as  to  show 
that  you  feel  the  presence  of  an  extraordinary  gift  of 
the  Spirit,  which  moves  and  hurries  you  along  in  a 
powerful  manner  to  those  actions  which  excite  aston- 
ishment. Nouc,  intelligence,  mind,  seems  here  to  be 
chiefly  used  in  a  transitive  sense,  to  mean  what  we 
give  another  to  understand.  Such  is  the  meaning  of 
nilin  to  which  woe,  corresponds.  '•Dilinb  "|:rx  ion, 
incline  thine  ear  to  my  understanding,  that  is,  to  those 
things  which  I  shall  give  thee  to  understand,  Prov. 
V.  1.  To  pray  with  the  mind  is  to  pray  in  such  a 
manner  that  the  prayers  which  you  deliberately  con- 
ceive may  be  conceived  and  understood  by  others. 
Paul,  accordingly,  proposes  himself  as  an  example  of 
the  proper  manner  of  conducting  prayers.  If  I  pray 
in  a  tongue  unknown  to  the  assembly  in  whose  pre- 
sence I  pray,  but  which  I  have  learned  by  divine  in- 
spiration, my  spirit  prayeth,  I  am  acting  under  the  in- 
fluence of  that  gift,  which  impells  and  arouses,  me  to 
unusual  and  remarkable  proceedings  ;  but  my  wider- 
standing  is  unfruitful,  I  do  not  enable  another  to 
understand  with  advantage  the  conceptions  of  my 
mind.  What  then  ?  I  will  pray  loith  the  Spirit ; 
when  the  vehement  emotion  of  the  Spirit  comes  upon 
me,  I  will  not  struggle  against  it,  but  I  ivill  pray  with 
the  understanding  also;  I  will  show  that  I  am  not  mad, 
but  possessed  of  a  sound  understanding  ;  and  I  will 
endeavour  that  others,  as  well  as  myself,  be  edified  by 
my  prayer.     All  those  expressions,  therefore,  relate 


ON  PRAYER.  39 

to  the  times  in  which  the  extraordinary  gifts  of  the 
Spirit  flourished  in  the  church,  and  have  no  applica- 
tion or  analogy  to  the  daily  prayers  of  believers. 

To  return  from  this  digression,  let  us  inquire 
whether  our  prayer  can  or  ought  to  terminate  in 
groanings  that  cannot  be  uttered,  or  whether  the 
words  of  the  mouth  ought  to  be  added.  The  teachers 
among  the  Hebrews  enjoin,  that  in  every  prayer 
speech  be  employed,  so  far,  at  least,  as  to  be  heard 
by  the  person  praying.  In  this  way  we  read  that 
Anna  prayed,  si)eaking  with  the  mind  so  that  the  lips 
moved,  while  the  sound  of  the  voice  was  not  audible 
to  others,  1  Sam.  i.  13.  Pythagoras  taught  his  fol- 
lowers, (jAra  (puyjr,g  hy^sGdai,  to  pray  with  an  audible 
voice.  IS'ot  because  he  thought  that  the  gods  would 
not  otherwise  understand  them,  but  on  dr/.a/a;  sCovXs- 
To  uvai  rag  royjf.g,  "  because  he  wished  that  prayers 
should  be  strictly  proper."  Expressions  very  similar 
are  to  be  found  in  our  Latin  poets : 

Si  quis  erit  recti  custos,  imitator  honesti, 
Et  nihil  arcauo  qui  roget  ore  Deus. 

Mariial,  Lil».  I.  Ep.  XL. 


non  tu  prece  poscis  emaci 


Quae  nisi  seductis  nequens  committere  divis, 

JHaut  cuivis  pi-omptum  est  murmurque  humilesque  susurros, 

Tollere  de  templis,  et  aperto  vivere  veto. 

Persius,  Sat.  II. 

Seneca's  observations  on  this  subject  are  excellent. 
"  Know  then  that  you  are  free  from  unlawful  pas- 
sions when  you  have  made  this  attainment,  to  ask 


40  ON  PRAYER. 

nothing  from  God  but  what  you  can  ask  openly. 
For  what  madness  is  there  in  men?  The  basest 
wishes  are  whispered  to  the  gods  ;  if  any  person 
listen,  they  are  silent,  but  dare  to  relate  to  God  what 
they  are  unwilling  should  be  known  to  man."  And 
again,  Live  with  men  as  if  God  saw  you,  and  - 
SPEAK  TO  God  as  if  men  heard  you.  a  golden 
saying,  and  one  which  deserves  to  be  kept  constantly 
before  our  minds. 

But  other  matters  claim  our  notice.  We  must  at- 
tend to  the  distinction  between  public  and  private 
prayers.  The  former,  which  are  offered  in  presence 
of  the  assembly  by  him  who  leads  the  devotion,  ought 
to  be  pronounced  aloud,  in  a  language  known  to  the 
assembly,  so  that  all  may  be  able  to  answer,  Amen, 
I  Cor.  xiv.  16.  This  was  promised  by  the  church, 
13^71312;  Dns  77)2^^3%  and  we  ivill  offer  bullocks,  our 
lips,  Hos.  xiv.  2.  For  such  is  the  literal  interpreta- 
tion of  the  Hebrew  words.  The  offering  of  bullocks 
implied  an  acknowledgment  of  guilt,  a  profession  of 
faith  in  the  offering  of  the  Messiah,  and  a  solemn  de- 
claration of  readiness  to  perform  every  required  ser- 
vice, even  though  the  command  of  God  should  bear 
that  death  itself  must  be  encountered.  All  this  is 
fully  expressed  by  prayers  offered  with  sincere  lips, 
and  so,  instead  of  bullocks,  or  along  with  bullocks, 
the  lips  are  promised.  In  private  prayers,  speech  is 
not  absolutely  necessary,  but  ought  not  to  be  entirely 
omitted.  I.  Because  it  is  our  duty  to  glorify  God 
with  our  body  also,  which  is  God's  property,  1  Cor. 
vi.  20.  Among  the  members  of  our  body,  a  high 
superiority  belongs  to  the  tongue,  which  is  so  noble, 


ON  PRAYER.  41 

excellent,  and  wonderful  in  its  effects,  that  it  is  not 
exceeded,  I  do  not  say  in  the  human  body,  but  in  the 
universe  itself.  Hence  it  is  called  the  glory  of  man, 
Ps.  xvi.  9,  compared  with  Acts  ii.  26.  To  the  utmost 
possible  extent,  therefore,  it  ought  to  be  employed 
for  the  glory  of  the  Supreme  Being,  Ps.  Ivii.  8,  9. 
"  Awake,  my  glory,  I  will  praise  thee,  O  Lord, 
among  the  people,"  Ps.  Ixxi.  15.  "  My  mouth  shall 
show  forth  thy  righteousness  and  thy  salvation  all  the 
day,  for  I  know  not  the  numbers  thereof."  II.  Be- 
cause, when  the  heart  is  full  of  spiritual  emotions, 
that  strong  affection  easily  and  naturally  employs 
the  instrumentality  of  the  tongue,  "  for  out  of  the 
abundance  of  the  heart  the  mouth  speaketh,"  Matt, 
xii.  34.  III.  Because  it  is  advantageous  even  to 
ourselves,  both  for  repressing  the  wanderings  of  the 
mind,  and  for  calling  forth  the  affections,  by  means 
of  the  close  connection  which  subsists  between  the 
mind  and  the  body. 

In  all  our  prayers,  however,  either  public  or  pri- 
vate, we  must  avoid  that  BarroXoy/a,  or  empty  and 
ostentatious  repetition  of  the  same  or  similar  words, 
which  our  Lord  condemns.  Matt.  vi.  7.  This  does 
not  forbid  us,  on  some  occasions,  to  continue  and 
lengthen  our  prayer,  which  was  done  by  Christ  and 
his  Apostles.  Neither  does  it  forbid  us  to  convey 
our  earnest  requests  by  repeating  the  same  words, 
or  others  of  a  like  import,  as  frequently  happens  in 
the  Psalms.  But  we  are  forbidden  to  deal  out  our 
words  as  if  God  were  to  estimate  our  prayers  by 
their  length  and  the  labour  of  the  outward  perfor- 
mance,  rather  than  by  the  inward  affection  of  the 


42  ox  PRAYER. 

mind.  Epiphanius  has  defined  tliis  vain  repetition 
to  be  diu  Xs-TTToXoylrxg  <::P(j6i'jy^zO&ai^  which  is  done  when 
many  words  are  used,  and  to  little  purpose,  in  our 
prayers.  He  adduces  the  following  instance,  as  if, 
says  he,  a  person  w^ere  to  say,  5;^  ksriv  r,  h'ovaiJAz^  gov  to 
y.odTog,  ci]  Idriv  7}  rifiri,  crj  sffuvij  ho^a^  (sy\  scriv  ri  hXoyia, 
(r?j  sffriv  Tj  /V^/'j;,  G'/j  sG-iv  i]  dvmfjbig.  "  Thine  is  the 
power,  thine  is  the  strength,  thine  is  the  honour, 
thine  is  the  glory,  thine  is  the  blessing,  thine  is  the 
strength,  thine  is  the  power."  An  instance,  equally  in 
point,  is  given  by  Larapridius,  "  Let  the  parricide  be 
dragged  forth,  we  pray,  O  Augustus,  let  the  parricide 
be  dragged  forth,  this  we  pray,  let  the  parricide  be 
dragged  forth."  This  fault  the  Gentiles  frequently 
committed  in  their  prayers.  They  judged  of  God 
from  their  own  capacity,  as  if  nothing  could  be  un- 
derstood that  was  not  a  hundred  times  repeated. 
Against  this  foolish  opinion  Jesus  warns  his  followers. 
The  same  advice  had  been  formerly  given  by  the  Son 
of  Sirach.     Mrj  dsVT^^uxrriC  Aoyov  h  rfj  'rr^offev^fi  Gov. 

Prayer,  we  have  said,  is  a  discourse  addressed  to 
God.  The  suppliant  lays  before  the  Deity  his  wants 
and  desires,  Phil.  iv.  6,  accompanied  by  the  hope  of 
being  heard,  Ja.  i.  6,  which  rests  on  the  promise  of 
God,  Matt.  vii.  7.  This,  however,  must  be  under- 
stood with  certain  reservations.  I.  The  person  who 
prays  must  be  in  the  exercise  of  a  proper  disposition 
for  prayer,  Job  xi.  14  ;  for  God  does  not  hear  those 
who  refuse  to  hear  God,  Pro.  i.  24 ;  xxviii.  28-9  ;  Is. 
i.  15  ;  John  ix.  31.  II.  The  prayer  must  be  drawn 
up  in  aright  manner,  Ja.  iv.  3  ;  1  John  v.  14.  III. 
We  must  not  presume  to  restrict  God  to  the  time 


ox  PRAYER.  43 

which  we  think  the  most  suitable,  but  leave  the  mat- 
ter to  God,  that  he  may  act  in  it  according  to  his  own 
wisdom,  Ecc.  iii.  1 1  ;  Acts  i.  7  ;  Ps.  xxii.  5,  and 
Ixix.  13;  Is.  xlix.  8,  compared  with  2  Cor.  vi.  2. 
IV.  We  must  not  imagine  that  our  prayer  is  heard 
only  when  God  gives  the  thing  sought,  but  also  when, 
in  place  of  it,  he  gives  what,  in  his  infinite  wisdom, 
he  knows  to  be  more  convenient  for  us,  Gen.  xvii. 
18,  19;  2  Cor.  xii.  8. 

DISSERTATION  II. 

ON  THE  ADVANTAGE  AND  NECESSITY  OF  PRAYER. 

Wha.t  we  have  said  may  suffice  as  to  the  definition 
of  prayer.  We  are  now  to  inquire  into  its  advan- 
tage and  NECESSITY,  or  the  nature  of  its  obligation 
upon  us.  Here  we  must  first  dispose  of  the  subtle, 
but  delusive  arguments  of  the  flesh,  and,  next,  esta- 
blish the  wholesome  truth. 

The  flesh  concludes  that  prayer  is  superfluous; 
for  why  should  we  lay  before  God  a  wearisome  enu- 
meration of  our  wants,  which,  in  proportion  to  its 
length  and  frequency,  must  be  the  more  offensive  ? 
The  Divine  Being  knows  much  better  than  we  our- 
selves do  what  we  want.  And  such  a  conclusion,  we 
are  told,  ought  not  to  be  considered  as  unfounded,  for 
it  is  not  unlike  what  is  stated  by  our  Lord,  Matt.  vi. 
31,  32.     "  Take  no  thought,  saying,  what  shall  we 


44  ON   THE  ADVANTAGE  AND 

eat  ?  or  what  shall  we  drink  ?  or  wherewithal  shall 
we  be  clothed?  For  after  all  these  things  do  the 
Gentiles  seek  ;  for  your  heavenly  father  knoweth 
that  ye  have  need  of  these  things." 

It  is  also  alleged  that  prayer  is  useless.  What- 
ever shall  happen  to  any  man  God  has  determined  by 
an  eternal  and  unchangeable  decree.  It  is  in  vain, 
therefore,  for  you  to  weary  him  by  a  multitude  of 
prayers.  What  has  been  decreed  for  you  will  hap- 
pen whether  you  pray  or  not.  What  has  not  been 
decreed  you  will  not  obtain  by  thousands  of  prayers. 
It  is  the  glory  of  God  that  he  will  not  deviate  a  hair's 
breadth  from  a  purpose  which  has  once  been  formed. 
To  importune  him,  and,  for  the  sake  of  a  feeble  and 
wretched  man,  to  make  trial  of  his  firmness,  wears 
the  aspect  of  impiety. 

Prayer,  it  is  thence  argued,  insults  the  firmness  of 
the  Divine  purpose.  It  insults,  also,  the  Majesty  of 
God,  which  we  ought  to  hold  in  such  reverence  as 
not  to  venture  to  explain  to  him  our  desires.  It  is 
enough  that  we  commit  every  thing  to  his  disposal, 
and  bow  to  his  sovereign  will.  It  insults  even  the 
goodness  of  God,  for  it  is  the  glory  of  his  goodness 
that  he  anticipates  our  wishes,  and,  out  of  the  rich 
treasures  of  his  kindness,  bestows  even  on  those  who 
do  not  pray  the  enjoyment  of  himself  and  of  his  be- 
nefits, Isa.  Ixv.  I,  "I  am  sought  of  them  that  asked 
not  for  me ;  I  am  found  of  them  that  sought  me  not :  I 
said,  behold  me,  behold  me,  unto  a  nation  that  was 
not  called  by  my  name."  And,  again,  ver.  24,  "  and 
it  shall  come  to  pass  that,  before  they  call,  I  will 
answer ;  and  while  they  are  yet  speaking  I  will  hear.'* 


NECESSITY  OF  PRAYER,  45 

Plausible  as  these  arguments  may  appear,  they 
%vant  solidity,  and  are  at  utter  variance  with  true 
piety  towards  God.  It  is  true  that  God  knows  our 
necessities,  and  needs  not  to  be  informed  of  them  by 
us  ;  but  it  is  his  will  that  we  should  acknowledge 
them,  and  that  our  acknowledgment  should  be 
openly  made  in  prayer.  By  an  opposite  course,  we 
would  expose  ourselves  to  the  charge  brought  against 
the  church  of  Laodicea,  '<  Thou  sayest,  I  am  rich,  and 
increased  with  goods,  and  have  need  of  nothing  ; 
and  knowest  not  that  tliou  art  wretched,  and  misera- 
ble, and  poor,  and  blind,  and  naked."  God  some- 
times acts  as  if  he  were  ignorant  of  our  afiairs,  and 
cliose  to  remain  in  ignorance  until  we  should  lay  them 
before  him,  A  memorable  passage  of  history,  to  this 
effect,  occurs  in  Exodus  ii.  23,  24,  25.  "  And  it 
came  to  pass  in  process  of  time,  that  the  king  of 
Egypt  died  :  and  the  children  of  Israel  sighed  by 
reason  of  the  bondage,  and  they  cried  ;  and  their  cry 
came  up  unto  God  by  reason  of  the  bondage.  And 
God  heard  their  groaning,  and  God  remem- 
BKRED  HIS  COVENANT  with  Abraham,  with  Isaac, 
and  with  Jacob.  And  God  looked  upon  the  chil- 
dren of  Israel,  and  God  had  respect  unto  them." 
To  the  same  purpose  is  the  declaration  of  David, 
Ps.  cvi.  44,  45.  "  Nevertheless,  he  regarded  their 
affliction,  when  he  heard  their  cry  :  and  he  remem- 
bered for  them  his  covenant,  and  repented  according 
to  the  multitude  of  his  mercies."  Such  expressions, 
no  doubt,  are  applied  to  God  after  the  manner  of 
men,  and  must  not  be  interpreted  so  as  to  lower  the 
Divine  perfections.     But  they  clearly  authorize  us  to 


46  ON  THE  ADVANTAGE  AND 

conclude  that  an  humble  declaration  of  our  wants  is 
highly  pleasing  in  the  sight  of  God,  that  he  com- 
mands us  to  draw  them  out  in  language,  and  that 
when  they  are  properly  presented,  and  then  only, 
can  they  be  regarded  as  worthy  of  the  divine  accep- 
tance. 

It  must  also  be  admitted,  that  prayer  cannot  alter 
the  decrees  of  God.  We  must  never  subject  our- 
selves to  the  imputation  of  asking  that  on  our  ac- 
count a  change  should  be  effected  in  the  Divine 
purpose.  We  must  only  supplicate  that  God  will 
freely  bestow,  for  our  benefit,  what  is  agreeable  to 
his  will,  and  thus  our  prayers  will  contribute  to  the 
fulfilment  of  his  purpose.  Whatever  benefits  he  has 
decreed  to  bestow  upon  us,  he  has  decreed  to  bestow 
in  answer  to  prayer.  We  are  not  at  liberty  to  em- 
ploy foolish  and  sophistical  reasonings  in  opposition 
to  God  himself.  Let  us  hear  his  own  declaration, 
Ezek.  xxxvi.  36,  3",  "  Then  the  heathen  that  are  left 
round  about  you  shall  know  that  I  the  Lord  build  the 
ruined  places,  and  plant  that  that  was  desolate  :  I  the 
Lord  have  spoken  it,  and  I  will  do  it.  Thus  saith  the 
Lord  God,  anb  n^vJTh  bNi^y  n-'ib  ^unnK*  riKr  nu% 
Yet  this  will  I  be  enquired  of  by  the  House 
OF  Israel  that  I  may  do  it  for  them.  The  firm- 
ness of  the  divine  purpose  to  bestow  the  favour  is  first 
declared,  after  which  Jehovah  makes  known  his  will 
that,  as  the  means  of  obtaining  the  favour,  the  prayers 
of  his  people  shall  be  employed.  Again,  Jer.  xxix. 
11 — 13,  «  For  I  know  the  thoughts  that  I  think  to- 
ward you,  saith  the  Lord,  thoughts  of  peace  and  not 
of  evil,  to  give  you  an  expected  end.     Then  shall  ye 


NECESSITY  OF  PRAYER.  47 

call  upon  me,  and  ye  shall  go,  and  pray  unto  me,  and 
I  will  hearken  unto  you.  And  ye  shall  seek  me  and 
find  me,  when  ye  shall  search  for  me  with  all  your 
heart." 

Those  persons,  accordingly,  who  have  been  most 
highly  celebrated  both  for  piety  and  for  wisdom,  when 
they  had  been  informed  of  any  divine  purpose  in 
their  favour,  devoted  themselves  most  earnestly  to 
prayer.  ^David  and  Daniel  are  instances.  When 
David  has  heard  of  any  remarkable  promises  of  God, 
and  believes  that  they  will  be  accomplislied,  he  does 
not  simply  offer  thanksgiving  for  that  manifestation 
of  the  divine  kindness,  but  prays,  with  all  possible 
earnestness,  that  God  will  be  pleased  to  show  kind- 
ness, "  according  to  his  word."  "  And  now,"  says 
he,  "  O  Lord  God,  the  word  that  thou  hast  spoken 
concerning  thy  servant,  and  concerning  his  house, 
establish  it  for  ever,  and  do  as  thou  bast  said.  For 
thou,  O  Lord  of  hosts,  God  of  Israel,  hast  revealed  to 
thy  servant,  saying,  I  will  build  thee  an  house;  there- 
fore HATH  THY  SERVANT  FOUND  IN  HIS  HEART  TO 
PRAY  THIS  PRAYER  UNTO  THEE  "  2  Sam.   vil.  25,  27. 

When  Daniel  had  understood,  by  the  prophecies  of 
Jeremiah,  that  seventy  years  had  been  fixed  for  the 
duration  of  the  Babylonish  captivity,  and  perceived 
that  that  period  was  near  a  close,  he  immediately 
"  set  his  face  unto  the  Lord  God,  to  seek  by  prayer 
and  supplications,"  that  the  restoration  of  his  country 
might  be  accomplished,  Dan.  ix.  2,  3.  In  this  man  • 
ner  these  eminently  wise  and  holy  men  thought  them- 
selves highly  honoured  in  being  permitted  to  contri- 
bute, by  their  prayers,  to  the  execution  of  the  divine 


48  ON  THE  ADVANTAGE  AND 

purpose.  So  remote  were  they  from  the  employ- 
ment of  those  sophistical  reasonings  which  we  have 
undertaken  to  refute. 

Equally  unfounded  is  the  pretence,  that  the  prayers 
of  believers  are  an  insult  to  the  Deity.  He  testifies 
that  they  are,  in  the  highest  degree,  acceptable  in  his 
sight,  Cant.  ii.  14.  "  Let  me  see  thy  countenance, 
let  me  hear  thy  voice  ;  for  sweet  is  thy  voice,  and 
thy  countenance  is  comely."  And  how  should  they 
be  otherwise  ?  They  are  (p^ovrtfjjo,  cri'su/xarog,  the  mind 
of  the  Spirit^  suggested  to  us  by  himself,  on  account 
of  which  he  chooses  to  be  called  the  Spirit  of  suppli- 
cation, Zech.  xii.  10.  And  on  what  principle  should 
prayers  be  disrespectful  to  the  Divine  Majesty? 
while  every  lawful  prayer,  such  as  that  which  Christ 
has  taught  us,  contains  an  avowal  of  submission  to 
the  divine  will.  For  we  reckon  no  man  to  be  at  li- 
berty so  to  narrow  his  prayer  as  to  set  limits  to  the 
Holy  One  of  Israel. 

The  absurdity  of  this  opinion  must  meet  the  con- 
victions of  Christians,  when  both  Jews  and  Gentiles 
acknowledged  it.  Rabbi  Simeon  lays  down  this  rule, 
I'^lp  "inbsn  U^irn  bx,  do  not  make  thy  prayer  fixed. 
An  ancient  poet,  quoted  by  Plato  in  his  Alcibiades, 
recommended  to  his  friends  this  form  of  prayer, 

Xiii  Bccff/Xid,  roc  fAv  laikcc  xai  lu^o/jLivois  xat  uvivicrois 

«'  Give  us,  O  King  Jupiter,  what  is  good,  whether 
we  ask  it  or  not ;  withhold  what  is  evil,  even  though 
we  ask  it."     Xenophon,   in  the  first  Book  of  the 


NECESSITY  OF  PRAYER.  49 

Memorabilia  of  Socrates,  says,  "Evx^'to  ds  'jrohg  rovg 
^iovg  a-TrXojg  r    ayuda,  didovar  ug  rovg  ^sovg  xuXTiiffTa 
lidorag  otoTcc  uyadd  kr/.     "  He  simply  prayed  to  the 
gods  to  give  what  is  good,  because  the  gods  know  best 
what  is  good."     We  shall  subjoin  a  quotation  from 
Valerius  Maximus,  Lib.  vii.  cap.  ii.     "  Socrates,  who 
was  a  sort  of  earthly  oracle  of  human  wisdom,  thought 
that  no  petition  ought  to  be  offered  to  the  immortal 
gods  beyond  this,  that  they  would   bestow   what  is 
good  ;  because  they  would  know  what  was  most  ad- 
vantageous to  every  one,  while  we,  in  most  cases,  ask 
what  it  would  be  better  for  us  not  to  obtain.     The 
minds  of  mortal  men  are  shrouded   in  the  thickest 
darkness.     What  mistakes,  then,  must  you  commit  on 
every  hand  in  scattering  your  blind  prayers!     You 
ask  riches,    by  which   many  have   been    destroyed. 
You  desire  honours,  by  which  vast  numbers  have  been 
overthrown.       You    direct   your   views   to    political 
power,  which  has  often  led  to  most  disastrous  results. 
You  resolve  to  make  a  splendid  marriage,  but  this,  too, 
if  it  has  sometimes  adorned,  has  often  ruined  families. 
Cease,  then,  foolishly  to  wish  those  possessions  which, 
however  desirable  in  themselves,  will  involve  you  in 
misery.     Commit  yourself  wholly  to  the  disposal  of 
heaven,   which  is  always  ready  to   bestow  blessings 
freely,  and  is  competent  to  select  what  is  most  suit- 
able."    Juvenal  had  been  indebted  to  this  passage  for 
what  we  find  in  his  Tenth  Satire.     How  much  were 
it  to  be  wished  that  his  poetry  had  been  always  equally 
remarkable  for  wisdom  and  virtue. 

Nil  ergo  optabunt  horaines  ?      Si  consilium  vis, 
Permittes  ipsis  expendere  nurainibus,  quid 
E 


50  ON  THE  ADVANTAGE  AND 

Conveniat  nobis,  rebusque  sit  utile  nostris. 
Nam  pro  jucundis  aptissima  quaeque  dabunt  Dii 
Charier  est  illis  homo,  quam  sibi. 

The  majesty  of  God,  therefore,  does  not  require 
that  we  shall  present  no  prayers  or  desires,  but  that 
we  shall  lay  them  before  him  with  reverence,  and 
heartily  submit  them  to  his  wisdom  and  to  his  will. 

With  as  little  truth  is  it  alleged  that  prayers  are 
an  insult  to  the  goodness  of  God.  We  do  not  press 
them  on  the  notice  of  God  as  the  meritorious  causes 
of  the  blessings  he  bestows,  but  view  them  rather  as 
the  marks  and  consequences  of  divine  grace  acting 
on  our  minds.  The  knowledge  we  have  of  what  is 
good  and  desirable ;  the  desire  we  have  to  obtain  it, 
and  the  expression  of  that  desire,  accompanied  by 
proper  dispositions  towards  God,  are  themselves  gifts 
which  are  usually  followed  up  by  another  gift,  the 
granting  to  us  of  the  things  desired,  according  to  the 
saying  in  the  Psalms,  (Ixxxi.  10,)  "  Open  thy  mouth 
wide,  and  I  will  fill  it."  The  gifts  of  God  become 
usually  the  more  delightful  to  us  in  consequence  of 
our  obtaining  them  by  our  prayers.  We  then  find 
that  they  came  to  us  not  by  chance,  but  from  the 
love  of  our  heavenly  Father,  who  keeps  his  ear  open 
to  our  prayers.  Hence  arise  comfort,  joy,  and  filial 
love;  Ps.  cxvi.  1,  ♦'  I  love  the  Lord,  because  he 
hath  heard  the  voice  of  my  supplication."  Mean- 
while, it  is  certain  that  God  bestows  on  us  many 
blessings  for  which  prayers  have  not  been  offered, 
which  we  did  not  even  feel  that  we  needed,  and  by 
his  grace  anticipates  our  application. 

Having  now  refuted  the  sophistical  objections  of 


NECESSITY  OF  PRAYER.  51 

the  flesh,  we  shall  proceed  to  lay  down  the  true 
arguments  which  convince  us  of  the  advantage  and 
necessity  of  prayer.  They  are  chiefly  two,  of  which 
one  respects  GocU  and  the  other  respects  ourselves. 
With  regard  to  God,  prayer  is  a  most  important  part 
of  that  worship  by  which  he  commands  us  to  do  him 
honour.  Hence,  the  whole  of  worship  is  described 
to  be,  calling  on  the  name  of  the  Lord.  An  in- 
stance of  this,  if  I  mistake  not,  we  have  in  the  first 
age  of  the  world;  Gen.  iv.  26,  '^^'n''  DT2;i  Nnp  bmn  TK 
"  Then  began  men  to  call  upon  the  name  of  the 
Lord."  These  words  are  susceptible  of  a  great  variety 
of  significations,  which,  in  order  to  bring  out  the 
full  meaning,  may  without  impropriety  be  joined. 
D"li;i  i^lp  sometimes  signifies  to  pronounce  a  name, 
and  acknowledge  it  by  open  proclamation.  In  that 
sense,  God  said  to  Moses,  Ex.  xxxiii.  19,  di2;:i  ^nxip^i 
yi'sh  mn''  *'  I  will  proclaim  the  name  of  the  Lord 
before  thee."  Which  God  actually  did,  as  the  narra- 
tive informs  us.  Ex.  xxxiv.  5.  "  The  Lord  descend- 
ed in  a  cloud,  and  stood  with  him  there,  Dim  Nnp"»l 
mns  "  and  pronounced  the  name  of  the  Lord."  In 
what  manner  this  was  done  we  are  told,  v.  6, 
psm  ain^  bx  nin""  nin^  xnp''i  And  he  proclaimed, 
"  the  Lord,  the  Lord  God,  merciful  and  gracious." 
Again,  this  phrase  signifies  to  call  on  the  name  of  the 
Lord  by  prayer,  as  in  Gen.  xiii.  4,  where  it  is  related 
ofAbram,  that  he  came  "  unto  the  place  of  the 
altar,  which  he  had  made  there  at  the  first  ^M2  N'np'''i 
rT"in"»  Diun  DllX,  and  Abram  called  there  on  the  name 
of  the  Lord."  Lastly,  it  signifies  to  call  one's  self  by  the 
name  oj  a  person.     Isa.  xliv.  4,  t3N  mn''b  "i)3N'>  rti 


52  ON  THE  ADVANTAGE  AND 

npjr>  DU^i  K'lp^  nri,  "  One  shall  say,  I  am  the  Lord's, 
and  another  shall  call  himself  by  the  name  of  Jacob." 
Let  us  join  all  these,  and  we  shall  have  the  complete 
sense.  At  that  time,  the  name  of  Jehovah  began  to 
be  honoured  by  a  public  profession,  and  the  true 
worshippers  of  God  distinguished  themselves,  in  this 
manner,  from  idolaters  and  carnal  men.  Again,  they 
honoured  that  name  by  calling  upon  it  in  public  as- 
semblies, and,  on  this  account,  received  their  deno- 
mination from  Jehovah,  being  called  the  sons  of  God 
in  opposition  to  the  ungodly  Cainites,  and  their  fol- 
lowers, who  are  called  men;  Gen.  vi.  2.  But  in 
later  times  the  whole  worship  of  God  was  included 
in  this  calling  on  the  name  of  the  Lord  ;  Joel  ii.  32. 
"  And  it  shall  come  to  pass  that  whosoever  shall  call 
on  the  name  of  the  Lord  shall  be  delivered."  Hence, 
a  temple  dedicated  to  the  worship  of  God  is  called  a 
house  of  prayer  tD^T^rn  b^b  N"ip^  nbsn  n'»:i  TT*!  ^^ 
"  For  my  house  shall  be  called  a  house  of  prayer  to 
all  people."  Isa.  Ivi.  7,  compared  with  Luke  xix.  46. 
In  like  manner,  the  ancient  Christians  designated  their 
sacred  buildings  'rr^osivyuj,  oratories.,  houses  of  prayer. 
As  the  pious  observation  of  the  duty  of  prayer  is 
the  most  important  of  religious  acts,  so  to  omit  it  en- 
tirely is  to  banish  all  fear  of  God.  Such  a  charge, 
though  unfounded,  Eliphaz  brought  against  Job. 
(xv.4.)  Thou  easiest  off  fear,  bx  ''33b  nnw  r:i"ini 
and  thou  breakest  off,  or  puttest  away, /ear  before  God. 
Heathens  are  charged  with  ungodliness  on  this  ground, 
that  they  did  not  call  upon  God.  Jer.  x.  25.  '•  Pour 
out  thy  fury  upon  the  heathen  that  know  thee  not, 
and  upon  the  flimilies  that  call  not  on  thy  name." 


NECESSITY  OF  PRAYER.  53 

It  is  evident  from  the  nature  of  the  subject,  that 
holy  prayers  render  the  highest  possible  honour  to 
God.  They  contain  an  acknowledgment  and  decla- 
ration, \sf,  Of  the  Supreme  Majesty  of  God,  to  which 
every  knee  in  heaven  and  in  earth  ought  to  bow.  He 
declares  by  an  oath  that  he  reserves  this  glory  to  him- 
self as  his  peculiar  right,  Isa.  xlv.  23.  What  a  lovely 
sight,  and  how  worthy  of  God,  when  ten  thousand  times 
ten  thousand,  and  thousands  of  thousands  of  angels, 
unite  "  with  every  creature  which  is  in  heaven  and  on 
the  earth,  and  under  the  earth,  and  such  as  are  in  the 
sea,"  and  with  one  voice  sing,  "  Blessing,  and  honour, 
and  glor}^,  and  power,  be  unto  him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb  for  ever  and  ever," 
Rev.  v.  11 — 13.  2d,  Of  the  All-sufficiency  of 
God,  who  has  in  himself  all  that  is  necessary  for  his 
own  happiness,  and  for  that  of  all  his  creatures. 
Prayer  necessarily  implies  that  confession  which  the 
Psalmist  has  beautifully  expressed,  "  Thy  kingdom  is 
an  everlasting  kingdom,  and  thy  dominion  endureth 
throughout  all  generations.  The  Lord  upholdeth  all 
that  fall,  and  raiseth  up  all  those  that  be  bowed  down. 
The  eyes  of  all  wait  upon  thee  ;  and  thou  givest  them 
their  meat  in  due  season.  Thou  openest  their  hand, 
and  satisfiest  the  desire  of  every  living  thing," 
Psa.  cxlv.  13 — 16;  and  again,  in  Psa.  civ.  27 — 31. 
3d,  Of  the  Omniscience  and  perfect  wisdom  of  God, 
by  which  he  examines  the  wants  of  all  his  creatures, 
knows  all  the  prayers  of  all  suppliants,  whether  they 
are  clothed  in  speech,  or  simply  conceived  in  the  mind, 
and  has  at  his  command  all  possible  methods  of  assist- 
ing his  people,  in  whatever  difficulties  they  may  be 


54  ON  THE  ADVANTAGE  AND 

placed,  Ps.  cxxxix.  1 — 4,  17,  18.  4th,  Of  the  Al- 
mighty POWER  of  God.  Whatever  we  ask  from  God 
we  acknowledge  that  he  is  able  to  accomplish^  and 
so  we  ascribe  to  him  this  glory,  that  He  "  is  able  to 
do  exceeding  abundantly  above  all  that  we  ask  or 
think,  according  to  the  power  that  worketh  in  us," 
Eph.  iii.  20.  bth,  Of  the  inexhaustible  goodness  of 
God.  To  this,  as  a  perpetual  fountain,  all  men,  at  all 
times  and  places,  have  liberty  to  approach,  that  "  with 
joy  they  may  draw  water  out  of  the  wells  of  salva- 
tion," Isa.  xii.  3.  Lastly,  In  prayer  we  acknowledge 
that  God  is  all,  and  we  are  nothing  ;  that  from  him 
and  in  him  is  all  that  we  are  or  have ;  and  that  in  all 
things  we  are  dependent  on  his  will.  All  these  views 
of  prayer  have  a  reference  to  God. 

If,  again,  we  look  at  ourselves,  a  wide  view  of  the 
necessity  and  advantage  of  prayer  is  instantly  opened. 
In  ourselves  we  are  in  want  of  all  things,  so  that,  un- 
less supported  by  divine  aid,  we  cannot  subsist  for  a 
moment.  We  can  do  nothing  that  is  not  permitted  to 
us  by  Him,  whose  "  is  the  earth,  and  the  fulness 
thereof,"  Ps.  xxiv.  1,  and  who  "  giveth  to  all  men  li- 
berally, and  upbraideth  not."  For  the  most  part,  he 
does  not  choose  to  bestow  blessings  except  in  answer 
to  prayer.  "  Ye  have  not,"  says  James,  "  because  ye 
ask  not,"  Ja.  iv.  2.  And  truly  we  receive  them  easily 
enough,  if  we  obtain  them  by  groanings,  and  wishes, 
and  prayers ;  for  what  is  this  but  to  open  our  mouths 
that  we  may  be  filled  ? 

But  on  ivhom  lies  the  duty  of  prayer  ?  We  may  con- 
fidently reply,  on  all  men  without  exception.  It  is  a  part 
of  the  worship  of  God  inculcated  even  by  natural  re- 


NECESSITY  OF  PRAYER.  55 

ligion,  and  pronounced  by  the  consciences  of  the 
iieathens  themselves  to  be  just  and  necessary.  Timaeus 
in  Plato^  speaks  excellently :  '  AXXa  tovto  dnys  '^rd'^rsg 
0601  '/.at  Tcara,  i^^'^Xp  (^^^p^oGvvyjg  /X£7<;/ou(r/v,  I'TTi  rrdffr}  io^ifi 
%ai  GiMiK^oUf  '/.ai  /j^syaXou  <7rodyfLa-oc,  Qih  du  croD  xaXoSff/, 
"  All  who  have  the  slightest  claim  to  the  reputation 
of  wisdom,  at  the  commencement  of  every  undertak- 
ing, whether  great  or  small,  in  every  case  will  call 
upon  God."  From  Plato's  writings  it  is  evident  that 
Maximus  Tyrius  spake  justly  when  he  saidj  ^Hi/  o  (Sicg 
^ojzodrovg  /xsffTog  voyjig^  "  The  life  of  Socrates  was  full 
of  prayer."  Plato  enjoins  it  as  a  universal  duty  on  all 
men,  'Aco  ©gwi/  yj^  itdvrcL  dpypiMivov  dst  Xsynv  rs  zai 
vosTv,  "  In  all  that  we  do  or  say  we  ought  constantly  to 
begin  with  God."  Xenophon  is  of  opinion  that  it 
ought  to  he  observed  publicly  in  the  State.  Having 
given  some  instructions  as  to  arranging  and  establish- 
ing a  commonwealth,  he  advises  that  they  should  be- 
gin by  propitiating  the  favour  of  the  gods ;  and  as- 
signs the  reason,  "  for  those  transactions  which  are 
carried  on  in  concert  with  the  Deity  will  evidently 
succeed  better  and  more  advantageously  to  the  State." 
Akin  to  this  are  the  words  of  PHny :  "  Well  and  wisely 
did  our  ancestors  enjoin  that  everything  said  or  done 
should  be  commenced  with  prayer :  for  nothing  would 
be  begun  by  men  in  a  right  manner,  or  with  proper 
foresight,  without  the  assistance,  advice,  and  favour  of 
the  immortal  gods." 

Still,  although  the  duty  of  prayer  is  incumbent  on 
all  men  without  exception,  none  can  discharge  it 
aright  but  a  believing  and  regenerate  person,  by  the 
guidance  and  instruction  of  the  Holy  Spirit,  who  alone 


36  ON  THE  ADVANTAGE,  StC. 

forms  in  their  minds  the  prayers  which  God  accepts. 
At  the  same  time,  the  inability  of  unrenewed  men  to 
pray  aright  does  not  remove  the  obligation  to  prayer, 
which  flows  from  man's  natural  inferiority  to  God. 
Nor  yet  must  it  be  imagined  that  they  are  thus  laid 
under  a  necessity  to  commit  sin  in  their  prayers.  The 
same  law  which  obliges  them  to  pray  obliges  them  to 
pray  well.  If  they  cannot  do  so,  the  fault  is  their 
own.  And  it  is  certainly  much  better  that  unrenewed 
men  should  pray  in  some  manner,  with"  a  natural  con- 
viction of  their  wants,  and  an  acknowledgment  of  the 
Majesty  and  goodness  of  God,  than  that  they  should 
not  pray  at  all.  The  mere  fact  of  their  praying,  so  far 
as  that  is  concerned,  is  not  displeasing  to  God,  though 
the  sin  which  cleaves  to  it  is  justly  condemned.  In- 
stances of  this  appear  in  Ahab,  *  and  in  the  Ninevites.^ 
To  do  a  good  thing  in  a  defective  manner  is  a  smaller 
evil  than  to  omit  it  altogether. 

Thus  it  is  the  duty  of  parents  to  instruct  and  habi- 
tuate their  children,  from  their  earliest  childhood,  to 
prayer,  and  not  to  wait  till  they  can  discover  in  them 
the  marks  of  regeneration.  For  who  knows  at  what 
time,  and  by  what  means,  the  Spirit  will  first  exert  his 
saving  influence  ?  One  thing  is  certain,  while  be- 
lievers alone  can  pray  aright,  their  faith  was  bestowed 
on  them  for  the  express  purpose  that  they  may  con- 
tinue  in  prayer. 

i  1  Kings  xxi.  27,  29.  ^  Jonah  iii.  8—10. 


DISSERTATION  III. 

ON  THE  PREPARATION  OF  THE  MIND  FOR  RIGHT 
PRAYER. 

Hitherto  we  have  spoken  of  prayer,  and  of  our 
obligation  to  it.  We  come  now  to  inquire  in  what 
manner  it  ought  to  be  performed,  so  as  to  be  pleasing 
and  acceptable  to  God.  The  manner  in  which  a  per- 
son prays  is  of  no  small  consequence.  There  are  some 
whom  James  thus  reproves.  Ye  ask,  and  receive  not, 
because  ye  ask  amiss.  *  There  are  some  whose  pray- 
ers are  declared  to  be  an  abomination  to  God.  * 
Our  Lord  Jesus,  therefore,  while  he  enjoins  his  disci- 
ples to  pray,  prescribes  the  manner  of  performing  that 
duty  aright,  "OTTas  oZv  rr^offsv^sck  v/xng,  After  this 
tnanner,  therefore,  pray  ye.  ^ 

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  the  familiar  intercourse 
of  friends,  nothing  is  more  agreeable  than  the  unaffect- 
ed freedom  of  sincerity  and  uprightness.  The  farther 
it  is  removed  from  the  studied  ornaments  of  style,  it 
becomes  the  more  delightful.  In  the  same  manner, 
as  praj^er  is  a  conversation  between  the  soul  and 
God,  that  prayer  ought  to  be  considered  as  the  best 
which   is   the  simplest,   and   which    expresses   most 

^  James  iv.  3.  2  pj-gy,  xv.  8.  -^  Mat.  vi.  1). 


58  ON  THE  PREPARATION  OF 

briefly  the  pious  desires  produced  by  the  Holy  Spirit. 
Its  principal  object  ought  to  be,  that  the  mind  of  the 
suppUant  may  be  laid  open  to  God  in  all  its  recesses, 
so  that  God  maj?-  not  only  hear  the  prayers  as  they 
are  expressed  in  language,  but  may  see  them  as  they 
are  formed  in  the  heart. 

There  are  many  things,  however,  to  which  the 
worshipper  ought  to  attend,  in  order  to  avoid  in 
prayer  whatever  would  be  unsuitable  to  himself  and 
to  God.  These  will  chiefl}^  be  included  under  the 
four  following  heads.  I.  That  the  mind  of  the 
SUPPLIANT  may  be  rightly  prepared.  II.  That  the 
attitudes  and  gestures  of  thk  body  may  be 
suitable  to  this  most  sacred  action.  III.  That  stXted 
times  of  prayer  be  observed.  IV.  That  we  ask 
from  God  those  things  only  which  it  is  worthy  of 
him  to  give,  or  of  us  to  receive. 

A  holy  and  devout  preparation  of  mind  includes 
some  things  before  prayer,  «ome  in  prayer,  and  some 
after  prayer.  Before  prayer,  the  mind  ought  to  be 
properly  prepared,  -{lb  n^j'^rin  nnx  tax,  "  If  thou 
prepare  thine  heart,  and  stretch  out  thine  hand  to- 
ward him ;  if  iniquity  be  in  thine  hand,  put  it  far 
away,  and  let  not  wickedness  dwell  in  thy  tabernacles. 
For  then  shalt  thou  lift  up  thy  face  without  spot,  yea, 
thou  shalt  be  stedfast,  and  shalt  not  fear."^  Happy 
is  that  man  who,  when  he  is  going  to  pray,  is  at  li- 
berty to  say  with  David,  >:ib  pDi  cnbi^  '»:ib  p33, 
«'  My  heart  is  fixed,  O  God,  my  heart  is  fixed."^  To 
this  proposition  belong I.   The  exclusion  of  all  un- 

'  Job  xi.  13—15.  2  ps.  i^ii,  7. 


THE  MIND  FOR  TaGHT  PRAYER.  59 

seasonable  thoughts  and  affections  from  the  heart. 
The  crowd  and  bustle  of  the  world  must  be  shut  out 
from  our  mind,  as  well  as  from  our  chamber.'  II.  A 
holy  humility  of  mind,  arising  from  the  view  of  our 
vileness,  poverty,  unworthiness,  and  exposure  to  con- 
demnation, and  of  the  majesty,  holiness,  and  justice  of 
God.^  III.  The  withdrawing  of  our  thoughts  from 
every  other  subject,  earnest  application  to  the  matters 
in  hand,  and  fixed  attention  to  these  objects,  together 
with  the  excitement  of  the  affections,  and  of  all  the 
faculties  of  our  soul  to  a  work  of  such  magnitude, 
which  truly  demands  the  whole  soul.^  IV.  The  im- 
ploring of  the  Spirit  of  prayer,  b}^  whom  our  naturally 
sluggish  mind  may  be  quickened,  and  all  things  sug- 
gested which  it  is  proper  for  us  to  say  to  God,  and  in 
the  manner  which  God  will  most  highly  approve. 
For  unless  God  shall  give  the  prayer,  it  will  not  be 
rightly  performed.^ 

These  remarks  must  not  be  understood  as  implying 
that,  unless  the  acts  now  specified  be  conducted  in  a 
formal  and  regular  order,  no  prayer  is  rightly  and  law- 
fully conceived.  It  is  enough  if  the  mind  be  kept  in 
a  state  of  habitual  preparation.  There  is  more  of 
pomp  and  ostentation  than  of  true  piety  and  solid  use- 
fulness in  what  is  related  of  the  Hasideans,  that,  while 
they  were  preparing  their  minds  for  prayer,  they  spent 
a  whole  hour  in  meditation.  If  I  am  not  mistaken  in 
the  opinion  I  have  formed  of  the  weakness  of  our 
minds,  a  preparation  so  laborious  as  this  would  not 


^  Isa.  xxvi.  20;  I\Iatt.  vi.  6.       ^  Eccl.  v.  1.       ^  Ps.  ciii. 
*  Luke  xi.  1  ;  Rom.  viii.  Id. 


60  ON  THE  PREPARATION  OF 

prepare  but  exhaust  the  mind.  It  is  hardly  possible 
for  any  person  to  be  otherwise  than  fatigued  who 
apphes  his  mind,  with  such  intensity,  to  a  single  inter- 
nal object.  And,  after  all,  iP  we  choose  to  speak  the 
truth,  what  sort  of  prayer  is  that  which  follows  so  la- 
borious a  preparation  ;  and  in  what  way  is  the  pre- 
paration to  be  distinguished  from  prayer?  Our  tran- 
sactions with  God  are  not  to  be  regulated  in  the  same 
manner  as  with  men.  We  must  not  first  meditate, 
then  contrive  a  method,  next  apply  artificial  orna- 
ments, and,  last  of  all,  repeat  the  composition.  Me- 
ditation itself,  ardent  desires,  and  the  groanings  ear- 
nestly put  forth  from  the  bottom  of  the  heart,  over- 
throwing all  beauty  of  arrangement,  and  springing 
not  from  set  study  but  from  the  occasion,  are  com- 
monly prayers  of  extraordinary  richness  and  energy. 
All  we  have  to  do  is  to  maintain,  in  our  stated  prayers, 
that  preparation  of  mind,  in  which  there  shall  be  no 
idle  display  of  art  or  constraint,  but  everything  shall 
flow,  if  1  may  so  express  it,  naturally.  When  I  say 
naturally^  I  must  be  understood  as  referring  to  that 
nature  which  comes  from  the  regenerating  and  sanc- 
tifying Spirit. 

In  prayer  itself  we  must  observe I.  That  the 

prayer  proceed  from  faith.^  This  implies  (1),  some 
hope,  at  least,  that  our  persons  have  been  accepted 
by  God.  (2.)  A  conviction  that  the  thing  asked  is 
good.  (3.)  A  belief,  resting  on  the  promise  of  God, 
that  it  will  be  obtained,  but  accompanied  by  submis- 
sion to  the  Divine  wisdom  and  goodness,  which  per- 

^  James  i.  6,  7« 


THE  MIND  FOR  RIGHT  PRAYER.  61 

haps  has  looked  out  something  better  for  us.  II. 
That  it  be  performed  with  attention — with  attention  to 
Gody  to  the  things  asked,  and  to  ourselves.  Laus- 
pergius,  in  his  Manual  of  a  Christian  Soldier,  has  ele- 
gantly said,  '•  Keep  your  eye  on  God  alone,  as  if 
there  were  not  another  being  in  the  universe  besides 
God  and  yourself."  Equally  beautiful  is  the  follow- 
ing statement,  "  If,  while  you  are  praying,  you  allow 
your  mind  to  wander,  you  will  resemble  one  who 
holds  the  bow,  and  yet  cannot  direct  the  arrow 
against  his  adversary."  Here,  if  anywhere,  does  the 
old  saying  apply.  Hoc  age,  do  this,  attend  to  the  busi- 
ness in  hand.  III.  That  it  be  performed  with  fervour. 
Let  the  fire  burn  this  incense,  that  "  the  Lord  may 
smell  a  sweet  savour."  "  Let  my  prayers  come  up 
before  thee  as  incense,  and  the  lifting  up  of  my  hands 
as  the  evening  sacrifice."^  But  let  it  be  a  sacred 
flame,  kindled  by  the  holy  Spirit,  at  the  farthest  pos- 
sible remove  from  the  fire  of  lust  and  of  depraved 
aflPections.^  Such  is  that  earnestness  in  prayer,  which 
is  mentioned  with  commendation  in  various  passages 
of  holy  writ,  ' E/t rsvi^rrs^ov  'z^ogtiV^sto,  "  he  prayed 
more  earnestly."^  U^ogsu^ti  ds  ^v  sKTivrig  ysvof^svy}  v-to 
TTtg  h.zX7iGiag  'afog  rov  Qm.  Earnest  prayer  was 
made  by  the  church  unto  God."  IV.  That  it  be  per- 
formed without  ceasi7ig.^  The  mind  must  be  kept  in 
a  state  of  prayer,  and,  very  frequently,  as  occasion 
offers,  during  the  intervals  of  other  employments,  and 
even  in  the  midst  of  these  employments,  it  must  send 

1  Ps.  cxli.  2.  2  ja.  iv.  2,  3.  ^  Luke  xxii.  44. 

*  1  Thes.  V.  17. 


G'2  ON  THE  PREFARATION  OF 

forth  warm  breathings  towards  God.  Stated  prayers, 
too,  on  matters  of  very  high  importance,  ought  to  be 
frequently  repeated,  renewing  unceasingly  the  struggle, 
until  at  length  you  come  off  a  conqueror."  I  will 
not  let  thee  go,  except  thou  bless  me."'  This  is 
-^rcciTorg  T^offBv^sffdai  x,ai  fj^r}  sxxaxs/V,  "  always  to  pray, 
and  not  to  faint."^ 

After  prayer  the  following  things  must  be  done. 
I.  We  must  look  for  the  blessing  sought,  and  the 
answer  of  God,  "  I  will  hear  what  God  the  Lord  will 
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  my  salvation  ;  my  God  will 
hear  me."*  When  the  servant  of  Benhadad,  king  of 
Syria,  who  but  a  little  before  had  been  very  proud, 
now  entreated,  with  humble  prayers,  that  Ahab,  king 
of  Israel,  would  grant  his  deliverance,  and  had  re- 
ceived a  favourable  answer,  "  the  men  did  diligently 
observe  whether  anything  would  come  from  him,  and 
did  hastily  catch  it."^  The  same  thing,  but  with  a 
proper  regard  to  the  relative  condition  of  the  parties, 
must  be  done  towards  God  by  those  who  engage  in 
prayer.  "  I  will  stand  upon  my  watch,  and  set  me 
upon  the  tower,  and  will  watch  to  see  what  he  will 
say  unto  me."  IL  We  must  look  for  the  blessing  in 
the  diligent  use  of  lawful  means.  One  thing  hav«  I 
DESIRED  of  the  Lord,  that  will  I  seek  after.^  If 
thou  criest  after  knowledge,  and  littest  up  thy  voice 
for   understanding ;  if   thou  seekest    her    as   silver, 

*  Gen.  xxxii.  26'.  ^  Luke  xviii.  1.  ^  Ps.  Ixxxv.  8. 

■*  Mic.  vii.  7.  ^  I  Kings  xx.  33.  ^  Ps.  xxvii.  4. 


THE  MIND  FOR  RIGHT  PUAYER.  63 

and  searchest  for  her  as  for  hid  treasures,  then 
shalt  thou  understand  the  fear  of  the  Lord,  and  find 
the  knowledge  of  God."^  III.  We  must  leave  to 
God  the  appointment  of  the  time  for  bestowing  the 
blessing,  satisfied,  at  all  times,  with  svzcc/pov  ^orikiav, 
"  help  in  time  of  need."^  "  It  is  not  for  us  to  know 
the  times,  or  the  seasons  which  the  Father  hath  put 
in  his  own  power ."^  There  is  some  acceptable  time^ 
when  God  in  the  multitude  of  his  mercies  hears.* 
But  "  our  times  are  wholly  in  his  hand."^  It  is, 
therefore,  our  duty  to  acquiesce,  by  faith  and  hope,  in 
that  promise  of  God,  "  Thus  saith  the  Lord,  in  an 
acceptable  time  have  I  heard  thee,  and  in  a  day  of 
salvation  have  I  helped  thee."^  IV.  We  must  en- 
deavour to  ascertain  whether  we  rise  from  prayer  bet- 
ter and  holier  men.  He  who  has  conversed  flimiliarly 
with  God  must  carry  away  some  of  the  brightness  of 
the  divine  holiness.  He  has  sanctified  himself  that 
he  might  approach  to  the  Holy  One  of  Israel.  He 
has  conversed,  for  a  while,  with  the  Holy  One. 
Above  all  things  else,  he  has  prayed,  as  he  ought  to  do, 
for  his  own  sanctification.  After  such  prayers,  is  it 
not  fitting  that  he  should  apply  his  mind  with  greater 
promptitude  and  eagerness  to  his  progressive  holiness? 
We  have  now  finished  what  we  intended  to  say  about 
the  preparation  of  the  mind  for  prayer.  We  have 
handled  the  subject  with  the  greater  brevity  on  this 
account,  that  few  or  no  passages  of  Scripture  occurred 
which  required  copious  illustration.     The  whole  sub- 

1  Prov.  ii.  3—5.     2  Heb.  iv.  16.      ^  Acts  i.  7-     *  Ps.  Ixix. 
13.         ^  Ps.  xxxi.  15.         ^  Isa.  xlix.  8. 


64  ON  GESTURES  IN  PRAYER. 

ject,  indeed,  is  better  adapted  to  sincere  practice  than 
to  lengthened  argumentation. 


DISSERTATION  IV. 


ON  GESTURES  IN  PRAYER. 


Our  body  ought  to  be  employed  for  the  honour  of 
God  in  prayer,  and  therefore,  we  now  proceed  to 
treat  of  THE  gestures  of  the  suppliants.  These 
are  of  far  less  importance  to  the  value  of  prayer  than 
a  holy  preparation  of  mind,  but  they  will  furnish  mat- 
ter for  more  copious  discussion,  because  under  this 
head  we  shall  throw  together  a  multitude  of  facts 
drawn  from  the  usages  of  antiquity.  The  order  we 
shall  observe  is, — First,  to  relate  historically  what 
gestures  were  observed  by  the  ancients  in  prayer,  and 
next,  to  teach  theologically  what  is  proper  to  be  done 
by  us  in  this  matter.  The  gestures  of  persons  en- 
gaged in  prayer  refer  either  to  the  attitude  of  the 
whole  body,  or  to  some  particular  part  of  the  body. 
Those  which  respect  the  whole  body  are,  I.  Kneel- 
ing. II.  Bowing.  III.  Falling  to  the  ground. 
IV.  Standing.     V.  Sitting. 

Kneeling  was  recommended  by  God,  "  Come, 
let  us  worship  and  bow  down,  let  us  kneel  before  the 
Lord  our  maker."^     It   was  used  by  the  saints,   not 

^  Ps.  xcv.  G. 


ON  GESTURES  IN  PRAYER.  65 

only  under  the  Old  Testament,^  but  also  under  the 
New.^  In  the  temple  of  Jerusalem,  the  Israelites  were 
accustomed  to  stand  during  the  religious  services,  but 
when  they  engaged  in  prayer  they  always  kneeled. 
This  custom  is  referred  to  in  an  account  given  us  of 
the  remarkable  peculiarities  of  the  first  temple,  in  the 
fifth  chapter  of  Pirke  Aboth,  D>innu;n^  D^S^iSiJ  D^nr^iy 
DTrlin,  That  is,  those  who,  from  the  immense  num- 
bers assembled  at  the  religious  festivals,  had  scarcely 
room  to  stand,  found  abundance  of  room  for  kneeling. 
This  practice  was  afterwards  observed  universally  by 
the  Christian  church.  Eusebius,  in  his  Ecclesiastical 
History,  (Book  v.  Chap.  5),  relates,  that  Christian 
soldiers,  serving  under  Marcus  Aurelius,  obtained 
rain  by  their  prayers,  and  adds  that  they  did  this, 
yorjdsvTsg  s'tt!  t9}v  ytjv,  Ttara  rb  br/.s?ov  vj,(miv  tuv  T^offiv^uiv 
sdog,  "  kneeling  on  the  ground  according  to  the  cus- 
tom usually  observed  by  us  in  prayer."  Tertullian, 
writing  to  Scapula,  says,  "  When  did  it  not  happen 
that  even  droughts  were  removed  by  kneeling  and 
fasting  ?"  That  this  attitude  was  frequently  em- 
ployed even  in  public  prayers,  is  proved  by  a  long 
enumeration  of  constitutions  and  examples  taken  from 
the  ancient  church,  the  middle  ages,  and  modern 
times,  by  the  venerable  Voetius.^  Even  at  the  pe- 
riod of  the  reformation,  in  the  earliest  assemblies 
which  the  Dutch  had  "  in  the  field,  and  in  the  woods," 
they  prayed  kneeling.  In  the  church  of  Dort,  a.  d. 
1619,  during  the  National  Synod,  this  custom  was 

1   1  Kings  viii.  34,     2  Ch.  vi.  13.      Dan.  vi.  10.     Ez.  ix.  5. 
2  Acts  vii.  60  ;  and  xx.  36;  and  xxi.  5.     Epli.  ill.  14. 
Disp.  Tom.  V.  p.  536. 

F 


66  ON  GESTURES  IN  PRAYER. 

constantly  observed.^  It  is  manifest,  therefore,  that 
those  who  recommended  that  kneeling  should  be  ob- 
served as  the  most  becoming  attitude  even  in  public 
prayers,  where  it  could  conveniently  be  done,  were 
not  chargeable  with  innovation. 

Kneeling  does  certainly  express  humility  and  sub- 
jection. When  we  bend  our  body,  we  reduce  it  as 
far  as  possible  to  a  smaller  form,  and  by  this  attitude 
make  an  acknowledgment  of  our  meanness.  Its  sig- 
nificancy  is  such,  that  it  is  attributed  to  those  who 
have  no  limbs  or  sinews,  and  who  are  therefore  inca- 
pable of  kneeling.  Theophylact,  in  explaining  1 
Cor.  xiii.,  and  remarking  on  Phil.  ii.  10,  "  At  the 
name  of  Jesus  every  knee  should  bow,"  justly  ob- 
serves, ""0'j;c  ocrra  xa/  vsuga  s^^ovffiv  6t  S'-zov^dvioiy  aXXoc 
rrjv  s'Tirsrafisvyiv  VTrorayriv  ldy]Xugs.  Heavenly  beings 
have  not  bones  and  sinews,  but  he  used  the  terms  to 
express  the  greatest  submission."'  The  author  of 
Questions  to  the  Orthodox,  quoted  by  Justin  Martyr, 
observes,  rovupcX/c/a  6{j/m<^oXov  sffri  rrig  kv  rtxlg  aiia^rlaig 
crT-ouCjws  riijjm.  "  Kneeling  is  a  figure  of  our  falling 
into  sins."  Basil,  (on  the  Holy  Spirit),  adds  that 
the  rising  from  our  knees  is  a  figure  of  our  rising 
from  our  sins.  Ka^'  izaSTTiV  yowKkiaiav  %at  diavddraffiv 
hyuj  dilxvv/jjsv,  or;  bta  r^j  aiiccoTtag  hg  yriv  y.ars^'^vrifMV, 
xai  did  rrjg  ^iXav^Pwrlag  rov  xrisavTog,  lig  dv^a]/hv  dvix- 
Xri&rnMiv.  "  By  each  act  of  kneeling  and  rising  we 
practically  declare  that  by  sin  we  were  thrown  down 
to  earth,  and  by  the  love  of  the  Creator  towards  men, 
we  were  recalled  to  heaven." 


Disp.  Tom.  V.  p.  560. 


ON  GESTURES  IN  PRAYER.  67 

These  observations,  we  think,  are  more  ingenious 
than  solid,  though  it  must  be  owned  that  such 
thoughts,  whether  naturally  suggested,  or  forcibly  in- 
troduced, are  pious  thoughts,  and  appropriate  to  the 
exercise  of  prayer.  Such  minute  subtleties,  however, 
were  frequently  indulged  by  the  ancients.  From 
that  quarter  was  derived  the  notion,  that  on  the 
Lord's  day,  and  during  the  whole  interval  between 
Easter  and  Pentecost,  it  was  improper  to  kneel  in 
prayer,  or  to  fast.  Tertullian  on  the  Soldier's  Crown, 
Chap,  iii.,  says,  "  On  the  Lord's  day  we  hold  it  to 
be  unlawful  to  fast,  or  to  pray  in  a  kneeling  posture. 
We  claim  the  same  exemption  from  Easter  to  Pen- 
tecost." As  this  point  was  not  observed  with  suffi- 
cient care  by  some  persons,  the  Fathers  of  the  coun- 
cil of  Nice  judged  it  to  be  so  important,  that  they  ex- 
pressly enjoined  all  persons  to  stand  on  these  oc- 
casions. 'Errsidri  rivsg  siffiv  h  rrj  %voia'/.7\  ym\)  TiXivovn;, 
xai  sv  rate,  rr/g  '7rsvri'/ioffTr,g  Tjfjj's^aig,  v-ttso  tov  'Travrc:  ='v 
'Trdffy}  'Ttaooiy.ta,  o/xotug  (pv'AarTsadai,  sGTOjragtdot^i  rf.  dyia 
S'jvo^w  rag  sv^ag  d'TTodtdovai  r(^  &i0j.  "  As  there  are 
some  persons  who  kneel  on  the  Lord's  day  and  on 
the  days  of  Pentecost,  the  Holy  council,  with  a  view 
to  the  uniformity  of  ail  the  observances  in  every  dis- 
trict, has  thought  proper  to  enjoin  that,  at  those  times, 
the  worshippers  shall  stand  while  offering  their  pray- 
ers to  God."  The  same  thing  is  constantly  inculcat- 
ed by  the  Fathers,  and  repeated  by  the  other  coun- 
cils. The  reason  assigned  is,  that  this  custom  is  a 
figure  of  the  resurrection,  by  which,  through  tlie 
grace  of  Christ,  we  have  been  delivered  from  sins, 
and  from  that  death  wbich  he  has  destroj'ed. 


68  ON  GESTURES  IN  PRAYER. 

But  however  ancient  these  views  may  be,  no  re- 
verence for  antiquity  can  or  ought  to  prevent  us  from 
freely  pronouncing  them  to  be  superstitious,  and  at 
variance  with  the  simplicity  of  Apostolical  Christian- 
ity. Certainly,  the  Apostle  Paul,  together  with  all 
who  had  accompanied  him  from  Tyre  to  the  ship, 
"  kneeled  down  on  the  shore  and  prayed."*  That 
this  took  place  during  those  days  which  were  not  far 
from  Pentecost,  may  be  gathered  from  Acts  xx.  16, 
where  we  are  told,  that  "  he  hasted,  if  it  were  pos- 
sible for  him  to  be  at  Jerusalem  the  day  of  Pente- 
cost." 

Closely  allied  to  kneeling  is  the  bowing  of  the 
BODY  towards  the  Holy  place,  which  was  used  by  the 
Israelites  in  their  worship.  "  I  will  bow  myself  with 
reverence  towards  thy  holy  temple."^  And  again, 
"  Bow  yourselves  towards  his  footstool."^  What  is 
God's  footstool  ?  God  himself  declares  that  it  is  the 
earths  "  This  might  be  supposed  to  mean,"  says 
Cocceius,  "  worship  God  with  the  lowliest  adoration." 
But  I  think  it  means  more.  The  Rabbins  under- 
stood it  to  refer  to  lyipDrr  JT"!,  the  house  of  the 
sanctuary^  and  they  are  supported  by  the  ninth  verse, 
"  Worship  at  his  holy  hill."  In  the  same  sense,  a 
similar  phrase  occurs,  Isa.  Ix.  13.  "  The  glory  of 
Lebanon  shall  come  unto  thee,  the  fir-tree,  the  pine- 
tree,  and  the  box  together,  to  beautify  the  place  of 
my  sanctuary,  and  I  will  make  the  place  of  my  feet 
glorious,"  where  the  place  of  the  sanctuary,  and  the 
place  of  God's  feet  appear  to  mean  the  same  thing. 

^  h  cts  xxi.  .?.     2  pg,  y^  y^     3  pg,  xcix.  5.     *  Isa.  Ixvi.  I. 


ON  GESTURES  IN  PRAYER.  69 

But  even  this,  I  think,  does  not  bring  out  the  full  im- 
port of  the  phrase.  In  the  house  of  the  sanctuary, 
TO  xiiiMTiXm,  the  part  of  the  furniture  which  was  most 
sacred,  was  the  Ark  of  the  covenant.  That  appears 
to  be  designated  by  the  same  term.  For  David  says, 
"  As  for  me,  I  had  it  in  mine  heart  to  build  an  house 
of  rest  for  the  ark  of  the  covenant  of  the  Lord,  and 
for  the  footstool  of  our  God  ;"^  where  "  the  foot- 
stool of  our  God"'  is  distinguished  from  "  the  house  of 
rest,''  that  is,  from  the  temple.  Again,  "  son  of  man, 
the  place  of  my  throne,  and  the  places  of  the  soles  of 
my  feet,  where  I  will  dwell  in  the  midst  of  the  child- 
ren of  Israel  for  ever,  and  my  holy  name  shall  the 
house  of  Israel  no  more  defile."^  One  probable  rea- 
son why  the  ark  receives  this  appellation,  is  its  rela- 
tion to  heaven,  where  God  sitteth  on  the  throne  of 
his  majesty  amidst  the  highest  manifestations  of  his 
glory,  so  that  every  thing  on  earth,  and  particularly 
every  thing  in  which  God  exhibited  himself  on  earth, 
stands  in  place  of  his  footstool.^  Another  reason  is, 
that  God  was  supposed  to  dwell  where  the  wings  of 
the  Cherubim  were  extended,  and  met  each  other, 
his  feet  being  placed  on  the  covering  of  the  ark  as  his 
footstool.  Towards  this  they  are  commanded  to  di- 
rect their  worship,  not  that  the  footstool  was  the  ul- 
timate object  of  their  adoration,  but  merely  the  place 
towards  which  the  worshipper,  even  when  at  a  dis- 
tance, was  commanded  to  look.  This  was  Solomon's 
design.  "  That  thine  eyes  may  be  open  toward  this 
house,  day  and  night,  even  toward  the  place  of  which 
thou  hast  said,  my  name  shall  be  there ;  that  thou 
*  1  Chron.  xxviii.  2.         ^  Ezek.  xliii.  7.        ^  Isa.  Ixvi.  1 . 


70  ON  GESTURES  IN  PRAYER. 

mayest  hearken  uuto  the  prayer  which  thy  servant 
shall  make  toward  this  place.  And  hearken  thou  to 
the  supplication  of  thy  servant,  and  of  thy  people 
Israel,  when  they  shall  pray  toward  this  place."^ 
The  same  thing  is  repeatedly  mentioned  in  the  fol- 
lowing verses,  and  required  from  the  Israelites  when 
banished  from  their  country  by  the  violence  of  their 
enemies.^  It  was  carefully  observed  by  Daniel,  who, 
when  he  was  about  to  pray,  "  went  into  his  house, 
and  his  windows  being  open  in  his  chamber  toward 
Jerusalem,  kneeled  upon  his  knees  three  times  a  day, 
and  prayed,  and  gave  thanks  before  his  God."^  To 
sum  up  all  that  we  have  said  on  this  point,  to  bow 
down  towards  God's  footstool,  is  to  bow  down  in  the 
lowest  manner  towards  the  earth,  to  bow  down  in 
body  and  in  mind  towards  the  holy  place,  and  towards 
what  was  kept  in  the  holy  place,  the  ark  of  the  Co- 
venant. 

There  is,  unquestionably,  some  meaning  in  all 
this.  What  may  that  meaning  be  ?  Bowing  is 
an  expression  of  humility.  The  person  who  bows 
down  seems  to  throw  himself  at  the  feet  of  the  other 
party,  and  to  offer  himself  to  be  his  footstool.  "  I 
will  put  it  into  the  hand  of  them  that  afflict  thee  ; 
which  have  said  to  thy  soul,  bow  down,  that  we 
may  go  over ;  and  thou  hast  laid  thy  body  as  the 
ground,  and  as  the  street,  to  them  that  went  over."* 
The  Eastern  princes  had  women  whom  they  called 
ladders,  ('x.Xi/Max,sg)y  on  whose  backs  they  stood  when 

1  1  Kings  viii.  29,  30.     -  V.  33,  34.     ^  Dan.  vi.  10.     *  jga. 
li.  23. 


ON  GESTURES  IN  PRATER.  71 

they  were  mounting  on  horseback.  But  what  was 
the  meaning  of  bowing  towards  God's  sanctuary  and 
footstool?  The  sanctuary  was  a  type  of  heaven. 
Heaven  itself  could  not  be  directly  approached  at 
that  time,  In  ry^g  cpwr^jj  ffx.7}V7Jg  s')(o'j6ag  oTao'/i',  "  while 
the  first  tabernacle  was  yet  standing."^  By  bending 
towards  the  sanctuary,  they  declared  that  they  ex- 
pected from  heaven  assistance  and  an  answer  to 
their  prayers.  The  Israelites,  praying  towards  the 
sanctuary,  prayed  that  God  would  "  hear  in  heaven 
his  dwelling  place,  and  hearing  would  forgive.'"^ 

But  there  was  still  another  meaning.  Both  the 
temple,  and  the  Ark  of  the  Covenant,  are  figures  of 
Christ,  "  in  whom  dwelt  all  the  fulness  of  the  God- 
head bodily  'P  of  whom  it  was  said,  '-'■  he  shall  be 
\i;np)2b  for  a  sanctuary ;"  and  "  whom  God  hath  set 
forth  'iXaGrfjoiov,  a  propitiation,  through  faith,  in  his 
blood."*  Such  is  the  import  of  that  lofty  passage, 
"  Exalt  ye  the  Lord  our  God,  and  worship  at  his 
footstool ;  for  he  is  holy,"  which  we  thus  explain. 
Ye  worshippers,  look  to  God  alone,  and  approach 
him  with  all  sacred  reverence.  That  you  may  wor- 
ship aright,  look  only  to  Christ,  in  whom  God  dwells, 
and  in  whom  he  is  to  be  found.  Through  him  raise 
your  minds  to  God  that  dwelleth  in  the  heavens, 
who,  being  the  Holy  One,  admits  not  sinners  to 
friendly  intercourse  with  himself,  except  through  the 
interposition  of  that  great  Mediator. 

Equal  humiliation,  but  with  the  addition  of  great 
sorrow,  is  expressed  by  Prostration,  or  falling  on 

^  Heb.  ix.  8.     -'  1  Kings  viii.  30.     ^  Col.  ii.  9.     *  Rom.  iii.  25. 


72  ON  GESTURES  IN  PRAYER. 

the  ground,  which  the  Hebrews  call  D>sx  nV^sa.   We 
have  an  instance  in  our  Lord  himself,  "E'?riffiv  s-ri  to 
'n^offoomv  durov  Tr^ocfiv^o^u.svog,  "   he   fell   on  his  face, 
praying  ;"i  and  in    1  Cor.  xiv.  25,  xccl  ovru  i:z<5m  lin 
v^offurov,  '7rpo(fAvvyi(fu  tuj  ©sw,  "  and  so  falling  down  on 
his  face  he  will  worship  God."     Of  the  Christian 
soldiers,  Marcus  Aurelius,  as  quoted  by  Justin,  says, 
^i-yl/ccvTsg  savrovg  Ixi  ttjv  yriv,  "having thrown  themselves 
down  upon  the  earth."     Speaking  of   Theodosius, 
Theodoret,  book  v.  chap,  xviii.,   where  he  relates 
the  deep  repentance  of  the  emperor,  at  the  sight  of 
which  Ambrose  freed  him  from  the  bond  of  excom- 
munication,  says,  and  thus  at  length  the  emperor 
ventured  to  enter  into  the  temple  of  God,   ovz  hrug 
Tov  diff'TroT/jV  }>tsrzvsv  ovds  ra  yovaroc  xX'ivag,  aXka  T^rivyjg 
Iot  tov  da'TTsdou  xs/^asi/oc,  ryjv  Auv'/diTtriv  d<p7Jxs  (puvrjVf  sxoX- 
Xr]dri  TM  sdupsi  i]  -^'ox^  f^^^-     "  Not  standing,  nor  on 
his  bended  knees,  did  he  present  his  supplication  to 
the  Lord,  but  lying  flat  on  the  ground,  he  poured  out 
the  language  of  David,    my  soul  cleaveth  to  the 
earth."      What  was  done  by  the   emperor  from  a 
conviction  of  aggravated  crimes  is  recommended  to 
some  humble   suppliants   by   Csesarius   Arelatensis. 
"  Unquestionably,  he  does  not  believe  his  sin  to  be 
great  who   does  not  seek  the  cure  of  his  soul  by 
falling  prostrate,   or  bowing  down  to  the  ground. 
Let  no  one,  therefore,  unless  infirmity  forbids,  be  re- 
luctant to  fall  down  flat  upon  the  earth,  to  express 
his  humility." 
But  Standing,  too,  was  used  in  prayer,  even  by 

1  Mat.  xxvi.  39. 


ON  GESTURES  IN  PRAYER.  73 

the  ancients.  In  this  sense,  the  Jews  interpret  Gen. 
xviii.  22,  "  Abraham  stood  before  the  Lord ;"  and, 
again.  Gen.  xix.  27,  "  Abraham  gat  up  early  in  the 
morning  to  the  place  where  he  stood  before  the 
Lord."  On  this  passage  the  authors  of  the  Talmud 
say,  nb''3n  aha  hT'DI?  ya  There  is  no  standing  with- 
out  -prayer.  Their  meaning  is,  that  nowhere  in 
scripture  is  mention  made  of  standing,  except  where 
prayer  is  expressed  or  implied.  In  the  same  sense 
David  Kimchi  interprets  the  words  of  Elijah,  "  As 
the  Lord  God  of  Israel  liveth,  before  whom  I  stand  :"^ 
that  is,  says  he,  nb^sni  V3Sb  "TiDyb  h'^T)  '•3X11;  "  be- 
fore whom  I  am  wont  to  stand  in  prayer."  On  ano- 
ther passage  Maimonides  remarks,  aha  bbsHTD  y^a 
TD1^72  "  No  one  prays  except  standing ;"  which,  if  I 
am  not  mistaken,  must  be  understood  as  meaning 
that,  at  least,  'the  worshipper  should  be  expected  to 
stand,  and  that  he  should  not  be  held  at  liberty  to 
employ  any  attitude  which  is  less  appropriate  than 
standing  for  expressing  the  sentiment  of  reverence. 

The  Jews  had  anciently  nilTDlTT^  '•^iK  stationary 
men,  divided  into  twenty-four  classes,  who  were  the 
deputies  of  all  Israel,  and  represented  the  nation 
daily  in  prayers  and  sacrifices,  during  the  perform- 
ance of  which  they  stood.  Those  for  whom  sacri- 
fices were  offered  were  supposed  to  lie  under  obli- 
gation to  be  present  at  the  offering  of  their  own  sa- 
crifices. But  it  was  quite  impossible  that  the  whole 
people  should  be  present  on  these  occasions.  Hence 
it  became  customary  to  select  some  persons  of  con- 

^   1  Kiugs  xvii.  1. 


74  ON  GESTURES  IN  PRAYER. 

sideration,  who  should  personate  the  people,  and  be 
present  at  the  public  services.  These  were  under 
the  command  of  the  officers  of  the  temple,  the  chief 
of  whom  called  out  the  priests,  levites,  and  stationary 
men,  by  this  address,  bN"i;2;''l  pnb  D'-^lb  tD''3nD  inny 
I'Oi^'dh  '•.  Stand  up,  ye  Priests,  ye  Levites  to  the 
reading  desk,  and  Israelites  for  standing."^  They  had 
a  book,  accordingly,  which  was  entitled  rr^nT^i-TD  "ITD 
"  the  order  of  standings,"  that  is,  of  the  readings  and 
prayers  of  the  Liturgy.^  Of  such  importance  were 
these  standing  services  reckoned,  that  it  was  said  in 
the  book  Musar,  "  Without  the  standings  the  world 
would  not  stand."  In  the  New  Testament,  also, 
mention  is  sometimes  made  of  standing.  Of  hy- 
pocrites, it  is  said,  "  Tliey  love  eGrursg  'TToosivyjs&ai 
to  pray  standing  in  the  synagogues  and  in  the  cor- 
ners of  the  streets."^  On  this  passage'Lightfoot  well 
deserves  to  be  consulted.  Mark  xi.  25 ;  '  Otclv 
6r'/iy.r,ri  'j^o^ivy^oiMivoi,  ''  When  ye  stand  praying." 
Luke  xviii.  13  ;  ^la-Kookv  sffrojgy  "  standing  afaroif." 
This  practice  was  transferred  from  the  synagogue 
to  the  Christian  church.  Justin,  in  his  Apology  to 
Antoninus  Pius,  when  describing  the  public  services 
of  the  Lord's  day,  has  this  among  other  observations. 

"  Next,  we  all  rise  together,  and  utter  our  prayers." 
In  the  liturgy  ascribed  (but  on  insufficient  grounds) 
to  Mark,  the  deacon  sometimes  calls  out,  "  Stand 
up  to  prayer;"  and  again,    "  Stand  upright ;"  and 

1    Maimonides.         ^  Buxtorf  Lex  Talm.  on  the  word  T)21*. 
Cunaeus  de  Rep.  Heb.    Outrara  de  Sacrificiis.       ^  Mat.  vi.  5. 


ON  GESTURES  IN  PRAYER.  75 

*«  You  who  are  sitting  stand  up."  As  to  the  prac- 
tices among  the  Greek  churches  of  the  present  day, 
Christophorus  Angelus,  chap,  xxi.,  says,  "  The 
Greeks  constantly  pray  in  the  temple,  standing  up-' 
right."^  The  services  of  the  Armenians  may  be 
found  explained  by  Tabernarius.*  In  the  Latin 
church,  the  word  stationes,  stations,  or  standings, 
was  in  very  frequent  use.  It  was  taken  from  the 
Roman  soldiery,  among  whom  there  are  well  known 
to  have  been  stations  of  soldiers,  and  stationary  men, 
who,  at  certain  places,  were  commanded  to  stand 
and  keep  watch.  Thence  it  came  to  be  applied  to 
the  sacred  exercises  of  Christians.  Tertullian  (on 
Prayer)  says,  "  If  station  derives  its  name  from  mi- 
litary usage,  we  too  are  God's  soldiers."  Ambrose, 
mentioning  the  stations,^  says,  "  our  fastings  are  the 
camp,  which  protects  us  from  the  assaults  of  the 
devil.  Lastly,  they  are  called  stations,  because, 
standing  and  dwelling  in  them,  we  repel  our  treache- 
rous foes." 

Now,  standing  expresses  reverence,  obedience,  and 
readiness  towards  a  superior.  This  may  be  gathered 
from  the  example  of  Joseph  standing  before  King 
Pharaoh,*  and  of  Daniel  and  his  companions,  whom 
Nebuchadnezzar  commanded  to  be  instructed  "  that 
they  might  stand  before  the  king."^  Hence  the 
angels  also  are  represented  as  servants  standing  be- 
fore God  as  their  King  and  Lord.^  On  this  ground 
Paul  argues,    "  To  which  of  the  angels  said  he  at 

2  Tom.  i.  cap.  iii.  ^  gemi.  36'.  ^  Gen.  xli.  46. 

^  Dan.  i.  5.  ^  Dan.  vii.  10.     Zech.  iii.  7. 


76  ON  GESTURES  IN  PBAYER. 

any  time,  sit  at  my  right  hand  r'*^  Maimonides  says, 
"  There  is  no  service  without  standing  ;2  for  it  was 
said,  "  that  they  might  stand  to  minister."^ 

Tlie  ancient  Christians,  besides,  observed  that  their 
stations,  or  religious  services  observed  in  a  standing 
posture,  were  a  figure  of  Christ's  resurrection  and 
of  our  own,  were  expressive  of  a  mind  raised  to 
heavenly  things,  and  of  readiness  to  depart  from  this 
life ;  and,  lastly,  that  the  attitude  was  that  of  plead- 
ing a  cause  before  a  judge.  Clement*  says,  "  On 
the  Lord's  day,  we  offer  three  prayers  standing,  in 
memory  of  him  who  rose  on  the  third  day."  Chry- 
sostom  introduces  the  form  of  expression  used  by  the 
deacon  ;  "  let  us  stand  in  a  becoming  manner,"  and 
thus  applies  it  to  a  right  disposition  of  mind. 
"  During  the  divine  service  we  are  told  to  stand  up 
in  a  becoming  manner,  that  we  may  raise  our  low 
and  grovelling  thoughts, — may  drive  away  the  lan- 
guor which  we  have  contracted  from  the  intercourse 
of  life,  and  may  raise  our  minds  to  a  state  of  up- 
rightness in  the  presence  of  God."  Basil,  or  who- 
ever is  the  author  of  the  work  on  the  Holy  Spirit 
addressed  to  Amphilochius,  says,  "  The  church 
teaches  her  scholars  that  they  must,  on  this  day, 
perform  their  prayers  in  a  standing  posture,  in  order 
that,  by  maintaining  a  constant  regard  to  that  life 
which  shall  never  end^  we  may  not  neglect  to  make 
preparation  for  our  departure  to  that  life."  Joannes 
Climacus,  whose    writings  are  to  be  found  in  the 

1  Heb.  i.  13.  ^  nwilTD  xbx  mil^  yH- 

'  Deut.  xviii.  5.      '*  Const.  Apost,  Lib.  ii.  cap.  Ixiii. 


ON  GESTURES  IN  PRAYER.  77 

Library  of  the  Fathers,  says,  "  Stand  trembling  dur- 
ing this  prayer,  in  the  same  manner  as  if  pleading 
your  cause  as  a  criminal  before  a  judge,  that,  by 
your  inward  and  outward  worship,  you  may  pro- 
pitiate the  favour  of  a  just  judge."  But  this  is,  per- 
haps, carrying  subtlety  to  excess. 

Again,  those  who  prayed  standing  did  not  always 
stand  with  their  face  towards  the  same  quarter  of  the 
heavens.  The  Jews  turned  towards  the  west,  for  the 
door  of  the  temple  was  on  the  east  side,  and  the 
Holy  of  Holies,  to  which  they  were  commanded  to 
look,  lay  on  the  west  side  of  the  temple.  Accord- 
ingljs  we  are  told,  "  They  make  the  doors  of  the 
synagogue  constantly  towards  the  east,  because  we 
read  concerning  the  temple,  that  its  gate  was  towards 
the  west,  and  it  is  written,  "  And  they  pitched  their 
camp  before  the  tabernacle  towards  the  east,  and 
again,  before  the  tabernacle  of  the  congregation  to- 
wards the  east."^  The  same  custom  was  observed 
by  the  idolaters,  in  whose  dreadful  impieties  some 
of  the  Jews  mingled.  "  And  he  brought  me  into 
the  inner  court  of  the  Lord's  house,  and,  behold,  at 
the  door  of  the  temple  of  the  Lord,  between  the 
porch  and  the  altar,  were  about  five-and-twenty  men, 
with  their  backs  toward  the  temple  of  the  Lord>  and 
their  faces  towards  the  east,  and  they  worshipped  the 
sun  toward  the  east."' 

It  must  be  observed,  however,  that  the  Jews,  when 
banished  from  their  native  land,  and  living  in  the 
western  countries,  build  their  synagogues  so  that  the 

^  Rab.  Ascher  ad  Megilla,  cap.  iii.  p.  36.       ^  Ezek  viii.  IG. 


78  ON  GESTURES  IN  PRAYER. 

gates  may  be  on  the  west  side, — the  ark,  in  which  is 
kept  the  book  of  the  law,  being  in  the  quarter  op- 
posite to  the  gate,  on  the  east,  towards  which,  as  they 
enter,  they  bow  down  and  pray.  The  reason  of  the 
difference  is  this,  because  the  Jews  who  live  in  the 
west  have  the  land  of  Canaan,  and  consequently  the 
place  where  the  sanctuary  was,  towards  the  east. 
The  instruction  uniformly  given  by  them  is  the  fol- 
lowing :  When  any  one  stands  up  to  pray,  let  him 
turn  his  face  towards  the  land  of  Israel,  and  direct 
his  prayer  toward  Jerusalem,  and  the  Sanctuary,  and 
the  Holy  of  Holies.  Thus  all  their  prayers  were  re- 
gulated by  a  regard  to  the  Holy  of  Holies,  so  that  in 
the  land  of  Israel,  if  any  one  stood  before  the  mercy- 
seat,  he  must  turn  his  face  towards  the  mercy-seat, 
and  consequently  toward  the  east.  On  this  subject 
the  eminent  Campegius  Vitringa  treats  with  his  usual 
ability. 

The  customs  which  we  have  now  mentioned  con- 
vey some  instruction,  which  the  moderns,  from  not 
understanding  it,  have  improperly  neglected.  As  the 
whole  Ark  was  a  type  of  Christ,  so  the  msi,  the 
mercy- seat,  had  a  principal  reference  to  Christ,  and 
signified  the  propitiation  which  we  have  in  Christ, 
through  our  intercessor  with  the  Father.^  In  him  God 
dwells  as  he  formerly  dwelt  in  the  mercy-seat.  There 
he  is  to  be  addressed.  Thence  he  hears  the  prayers 
of  the  worshippers.  At  no  time  have  adoration  or 
prayer  been  presented  in  a  proper  manner,  except 
with  a  view  to  the  propitiation  which  the  Messiah 
was  to  make,  or  has  a,ctuai]y  made, 

^  Rom.  iii.  25.     1  John  ii.  2. 


ON  GESTURES  IN  PRAYER.  79 

In  total  ignorance  of  these  and  such  like  customs, 
many  of  the  heathens,  for  widely  different  reasons, 
turned  towards  the  East  during  their  prayers,  as  Ter- 
tuUian  informs  us.^     But  most  of  you  ^  from  an  affec- 
tation of  adoring  the  heavenly  bodies^  move  your  lips 
towards  the  rising  of  the  sun.     The  same  practice  was 
very  carefully  observed  by  the  ancient  Christians, 
the  custom,  as  some  assert,  having  been  handed  down 
to  them  from  the   Apostles.      This  is  a  groundless 
statement,  for  in  all  their  writings,  not  a  syllable  is 
to  be  found  on  that  subject.     But  the  superstition 
deserves  the  praise  of  ingenuity,   and  many  stories 
have  been  invented  for  the  purpose  of  confirming  this 
custom.    Pseudo- Athanasius,^  humouring  the  various 
classes  who  had  inquired  into  the  reasons  why  Chris- 
tians, when  they  pray,  turn  towards  the  east,  thinks 
proper  to  give  a  variety  of  replies.     To  the  Jews  he 
bids  them  reply  that  it  was  because  the  Holy  Spirit 
has  commanded  us  by  David,  Psalm  cxxxii.  "  L^  us 
worship  in  the  place  where  thy  feet  have  stood,  O 
Lord."     He  means,  because  in  the    east  Christ  was 
born,  spent  his  life,  and  was  crucified.     To  the  Gen- 
tiles he  bids  them  say  ;  "  We  worship  with  our  face 
toward  the  east,  not  as  if  God  were  to  be  found  only 
in  the  east,  but  because  God  is  called  the  true  light. 
On  this  account  ve  look  towards  a  created  light,  and 
worship  not  the  light  itself,  but  its  Creator."     And  he 
informs  Christians  that  "  the  churches  are  built  to- 
ward the  east,  in  order  that  we  may  look  to  the  Pa- 
radise from  which  we  were  banished,  praying  to  the 

^  Apol.  Cap.  xvi.  ^  Qu.  xxxvii.  ad  Antiochum. 


80  ON  GESTURES  IN  PRAYER. 

Lord  our  God  that  he  may  restore  us  to  our  ancient 
country."  Other  reasons  are  added  by  different  per- 
sons. Justin  Martyr  affirms  that  it  is  done  on  ac- 
count of  the  excellence  of  the  east  above  all  the  other 
parts  of  the  creation.  Clement  of  Alexandria  de- 
clares that  it  was  because  the  light  and  the  dawn  are 
from  the  east.  Damascenus  explains  it  to  be  because 
Christ  is  called  the  Light,  the  Son  of  Righteousness, 
and  "  the  day-spring  from  on  high."  Others  who 
are  followed,  with  an  excess  of  antiquarian  predilec- 
tion,^ by  the  illustrious  Selden,2  say,  that  it  is  be- 
cause our  Saviour,  when  he  was  crucified,  looked 
toward  the  west,  or,  which  means  the  same  thing, 
from  the  east,  and  might,  therefore,  be  looked  at  by 
worshippers  with  their  faces  towards  the  east ;  and 
because,  as  the  lightning  moves  from  the  east  to  the 
west,  so  on  that  day  which  we  all  expect  will  be  the 
coming  of  the  Son  of  Man.^  But  these  are  trifling 
discussions,  and  Christianity  does  not  consist  in 
searching  out  such  mysteries. 

Whether  or  not  sitting  is  one  of  the  gestures  pro- 
per to  be  employed  in  prayer  is  a  point  disputed 
among  learned  men.  We  do  certainly  find  it  men- 
tioned in  Scripture  as  employed  where  meditation 
and  prayer  were  joined.  To  this  purpose  it  is  cus- 
tomary to  quote  the  example  of  Moses,  for  whom, 
while  he  was  praying  for  the  Israelites  against  the 
Amalekites,  they  took  a  stone,  and  put  it  under  himy 
and  he  sat  thereon;^  of  David,^  of  whom  it  is  said, 

^  De  diis  Syris  Synt.  II.  Cap.  VIII.         '  Nimis  u^x'^'t'xZs* 
^  Mat.  xxiv.  27.         *  Ex.  xvii.  12.         ^2  Sam.  vii.  18. 


ON  GESTURES  IN  PRAYER.  81 

<'  then  went  king  David  in,  and  sat  before  the  Lord ;" '' 
of  Elijah,^  who  prayed  sitting  under  a  juniper  tree  ; 
of  Nehemiah,^  who  "  sat  down  and  wept,  and  mourned 
certain  days,  and  fasted,  and  prayed  before  the  God 
of  heaven  ;"  and  lastly,  of  the  whole  multitude  which 
Jesus  "  commanded  to  sit  down  on  the  grass,"  while 
"  he  took  the  five  loaves  and  the  two  fishes,  and  look- 
ing up  to  heaven,  he  blessed,  and  brake,  and  gave  the 
loaves  to  his  disciples,  and  the  disciples  to  the  multi- 
tude."* 

But  though  men  sometimes  sat  and  prayed,  it  does 
not  necessarilly  follow  that  they  sat  for  the  purpose 
of  praying,  or  that  they  considered  sitting  to  be  as 
becoming  an  attitude  in  prayer  as  kneeling  or  stand- 
ing. It  may  even  be  questioned  whether,  while  they 
sat  for  a  different  purpose,  they  were  animated  by  the 
ardour  of  prayer.  And  certainly,  if  we  carefully 
weigh  the  instances  now  adduced,  we  shall  find  in 
each  of  them  some  peculiarity  which  deserves  our 
notice.  Moses,  it  is  evident,  sat  on  account  of  fa- 
tigue. Elijah  had  the  same  reason  for  sitting,  being 
worn  out  with  a  tedious  journey.  There  is  reason  to 
believe  that  his -prayers  arose  from  his  weariness,  and 
were  occasional  and  ejaculatory,  rather  than  stated 
prayers.  Nehemiah  sat  on  account  of  grief,  for  that 
is  the  usual  manner  of  those  whom  grief  has  over- 
come. He  sittetli  alone,  and  keepeth  silence,  because 
he  hath  borne  it  upon  him.^  And  there  is  rashness 
in  asserting  that  during  all  the  days  in  which  they 


nin''  "ris'?  iu?''i        2  1  jiing^  xix.  4.         5 1  4, 

*  Mat.  xiv.  19.  ^  Lara.  iii.  28. 


82  ON  GESTURES  IN  PRAYER. 

are  said  to  have  sat,  and  mourned,  and  fasted,  they 
continued  to  sit,  and  did  not  rise  to  pray.  The  word 
sit  does  not  express  the  attitude  of  prayer,  but  of 
mpurning.  We  might  refer  to  the  case  of  Job's 
friends,  who  "  sat  down  with  him  upon  the  ground 
seven  days  and  seven  nights,  and  none  spake  a  word 
unto  him ;  for  they  saw  that  his  grief  was  very  great."  ^ 
The  multitude  were  commanded  to  sit  down  to  eat, 
but  it  is  not  said  that  Christ  sat  while  he  prayed. 

There  is  more  difficulty  in  the  case  of  David. 
But  we  must  observe,  1.  That  the  Hebrew  word  m2;> 
does  not  merely  signify  to  sit,  but  to  remain,  to  con- 
tinue.    The  Greek  translator  renders  it  by  Ttarayivie- 
dai,  to  abide.      It  might  have  the  same  meaning  in 
David's  case,  and  this  might  express  not  an  indolent, 
sluggish,  or  unseemly  attitude,   but  David's  constan- 
cy in  prayer.     Can  it  be  believed  that  David,   who 
frequently  exhorted  the  people  to  "  bow  down  before 
God's  footstool,"  exhibited  in  his  own  person  not  the 
best  example,  by  sitting  down  before  the  ark  ?     Jose- 
phus  is  of  a  different  opinion.     <^  Having  heard  these 
things  from  the  prophet,  David  bowed  himself  joy- 
fully towards  the  ark,  and  falling  down  on  his  face, 
worshipped  God."^      2.  If  we  must  hold  by  the  or- 
dinary meaning  of  the  word  sit,  it  may  be  thought 
that,  in  sitting  in  the  temple,  David  exercised  a  pri- 
vilege which,  the  Jewish  instructors  tell  us,  was  grant- 
ed to  the  king  alone.        On  this  head  it  will  be  pro- 
per to  consult  Shickardus,^  who  quotes  Maimonides 

1  Job  ii.  13.  2  Jos.  Ant.  Lib.  7,  Cap.  4. 

^  De  jure  regio  Hebraeorum.  Cap.  4.  Th.  xiii. 


ON  GESTURES  IN  PRAYER.  83 

as  expressing  his  opinion  about  the  kings  in  the  fol- 
lowing terms  :  "  When  he  enters  the  court  of  the 
Sanctuary,  if  he  is  of  the  seed  of  David,  he  sits. 
For  there  is  no  permission  granted  to  sit  in  the  courts 
of  the  Lord's  house,  except  to  the  kings  of  the  fami- 
ly of  David,  as  we  read,^  then  went  king  David  in, 
and  sat  before  the  Lord."  David  therefore  sat,  not 
for  the  purpose  of  praying,  but  in  order  to  comply 
with  the  royal  usage  during  his  presence  at  the  re- 
ligious services,  in  the  course  of  which  he  was  em- 
ployed in  praying.  3.  What  is  there  to  interfere 
with  the  supposition  that,  though  in  the  first  instance 
he  sat,  yet  when  he  was  about  to  pray,  he  rose  up  or 
kneeled  ?  Such  was  the  case  of  Ezra,'  who  tells  us, 
that  on  account  of  the  transgression  of  the  people  of 
Israel,  "  he  sat  astonied  until  the  evening  sacrifice," 
but  immediately  adds,  "  And  at  the  evening  sacrifice, 
I  arose  up  from  my  heaviness  ;  and  having  rent  my 
garments  and  my  mantle,  I  fell  upon  my  knees  and 
spread  out  my  hands  unto  the  Lord  my  God." 

In  ordinary  circumstances,  sitting  is  considered  by 
all  nations  to  be  an  unbecoming  attitude  in  prayer. 
The  Hebrews  think  that  it  is  not  consistent  with  the 
reverence  due  to  the  deity.  Whoever,  says  Maimon- 
ides,  performs  a  religious  service  in  a  sitting  posture, 
is  profane,  and  his  service  is  a  profanation.^  Alex- 
ander, addressing  Sisygambis,  the  mother  of  Darius, 
though  then  a  captive,  says,  "  As  often  as  I  come  to 
you,  until  you  signified  your  permission  that  I  should 

^   2  Sam.  vii.  18.  2  Ezra  ix.  3—5. 

2  nbiDS  im^sin  hhn  2U>  Nini  -i::n*n  bi. 


84  ON  GESTURES  IN  PRAYER. 

sit  down,  I  stood.*'i  "  To  sit  down,"  says  Tertullian, 
"  within  the  view,  or  in  the  immediate  presence  of  a 
person  whom  you  regard  with  the  highest  honour  and 
reverence,  would  be  a  mark  of  disrespect :  how  much 
more  in  the  sight  of  the  living  God?"^ 

Having  examined  those  gestures  which  relate  to 
the  attitude  of  the  whole  body,  we  now  proceed  to 
those  which  belong  to  certain  parts  of  the  body. 
The  first  which  presents  itself  is  the  covering  or 
UNCOVERING  OF  THE  HEAD.  Amoug  the  Hcbrcws, 
the  high  priest,  and  the  other  priests  were  not  the 
only  persons  who  always  had  their  heads  covered, 
while  performing  the  sacred  rites.  Those  of  the  Is- 
raelites who  were  present  stood  with  their  heads  co- 
vered. He  shall  not,  says  Maimonides,  in  his  trea- 
tise on  prayer,  he  shall  not  stand  during  prayer  with 
his  head  uncovered.^  The  same  thing  is  laid  down 
in  the  book  Musar,  v/hich  Drusius  quotes  on  1  Cor. 
xi.  A,  *'  A  man  ought  to  cover  his  head  when  he 
prays,  on  account  of  God,  before  whom  he  prays,  and 
stands  with  trembling  and  fear."  They  held  it  to  be 
an  expression  of  reverence.  To  the  same  purpose  is 
another  Talmudic  gloss  quoted  by  Lightfoot  on  this 
passage  of  Paul's  writings.  "  He  covers  himself  on 
account  of  his  reverence  for  the  divine  Majesty." 
Jacobus  Altlngius,  in  his  discourse  on  the  mitre  of 
the  high  preist,  asserts  that  this  was  done  by  Moses 
and  Elijah,  who,  when  they  stood  before  God,  and 
observed  his  presence,  hid  their  face  by  drawing  their 
garment  over  it,  thinking  themselves  unworthy  to  ap- 
^  Qu.  Cur.  Lib.  V.  ^   De  Oratione. 


ON  GESTURES  IN  PRATER.  85 

pear  before  him  with  their  head  uncovered.'  They 
add,  that  it  was  a  mark  of  modesty,  and  that,  on  this 
account,  the  scholars  of  the  wise  men  sat  covered 
during  the  solemn  fasts,  as  sorroM'ful  and  excommun- 
icated persons,  as  the  children  of  men  reproved  by 
God.'-  In  like  manner,  that  person  who  Mas  SV^  re- 
proved by  some  great  Rabbi,  remained  at  home  as 
one  put  to  shame,  and  did  not,  in  the  presence  of  him 
who  had  put  him  to  shame,  stand  with  his  head  un- 
covered. And  as  the  head  covered  was  a  mark  of 
modesty,  so  the  head  uncovered  was  a  mark  of  ef- 
frontery.  For  this  reason,  those  whom  Moses  de- 
clares to  have  gone  out  with  a  high  hand,^  are  repre- 
sented by  the  Chaldee  paraphrast  as  having  gone  out 
with  uncovered  head.^  In  the  same  manner,  where 
.  mention  is  made  of  the  soul  which  hath  sinned  pre- 
sumptuously,^ or  as  the  Hebrew  phrase  is,  ivith  a  high 
hand,  the  Chaldee  paraphrast  again  uses  the  expres- 
sion with  uncovered  head. 

The  custom  of  covering  the  head  during  worsliip, 
as  expressive  of  reverence,  was  not  peculiar  to  the 
Hebrews.  It  was  practised  b}'^  most  of  tlie  eastern 
nations.^  That  it  was  observed  b\^  the  Phrj^gians, 
an  Asiatic  nation,  may  be  gathered  from  the  circum- 
stance that  Helenus,  a  Trojan,  enjoined  it  on  Aeneas.'' 
The  custom  was  brought  by  Aeneas  into  Italy. 

1  Ex.  xxxi^.  8.     1  Kings  xix.  13.  ^    0^S1T2  DTN  "313 

Oplib.  ^    7})T\  *T»:i  4"«b3  U;"*-!!.        ^  Num  xv.  30. 

«  Curdus,  Lib.  IV. 

^  Purpureo  velare  comas  adopertus  amictu. 
Kunc  socii  morem  sacrorum,  hunc  ipse  teneto  : 
Hac  Cisti  maueant  in  religione  nepotes. 


86  ON  GESTURES  IN  PRAYER. 

Next  came  the  Romans,  who,  except  in  religious 
services,  usually  had  the  head  uncovered,  and  hardly 
ever,  unless  in  the  case  of  disease,  or  mourning,  or 
the  severity  of  the  weather,  or  perhaps  through 
effeminacy,  covered  the  head.  In  the  services  of 
religion,  however,  the  various  orders  of  priests  wore 
a  cap  or  bonnet,  mitres  and  fillets,  while  the  people, 
throwing  over  their  heads  a  fold  of  their  robes,  stood 
with  their  heads  covered.  It  was  for  this  reason, 
Plutarch  thought,  that  the  priests  of  Jupiter  received 
the  name  of  Flamines,  slightly  altered  from  Pilea- 
mines,  because  they  constantly  wore  the  pilevs  or  cap 
for  covering  their  head.  But  this  appears  to  be  too 
far-fetched.  A  better  etymology  of  Flamen  is  that 
it  is  put  for  Filamen,  from  Jilum,  a  thread,  because 
a  thread  was  attached  to  the  priest's  mitre,  or  be- 
cause, during  scorching  heat,  nothing  more  than  a 
thread  was  usually  employed  in  binding  the  head. 
This  is  very  clearly  employed  by  Servius,  in  explain- 
ing the  VIII.  book  of  the  iEneid :  "  The  priests 
(flamines),  wore  on  their  head  a  cap,  in  which  was 
a  short  wand,  with  a  little  wool  upon  it.  As  they 
could  not  carry  this  in  summer,  they  adopted,  in 
place  of  it,  a  simple  thread  for  binding  their  heads, 
for  to  have  their  heads  altogether  uncovered  was 
unlawful.  From  the  thread  (jilum),  which  they 
used  they  were  called  flamines  or  fllamines.  But, 
on  the  great  festivals,  it  was  necessary  to  lay  aside 
the  thread,  and  put  on  the  cap."  Such  is  the  ex- 
planation given  us  by  Servius.  But  the  best  etymo- 
logy of  all,  if  I  mistake  not,  is  that  given  by  Vossius, 
who  derives  it  from  the  covering  of  the  head  which 


ON  GESTURES  IX  PRAYER.  87 

they  wore,  and  which  was  c3MedJlammeum,  from  its 
flame  or  yellow  colour.  That  colour  was  supposed 
to  belong  to  the  Thundering  Jupiter,  and  was  there- 
fore appropriated  to  his  priests.  But  this  is  a  di- 
gression. I  wanted  to  show  that  the  Romans  had 
their  heads  covered  during  the  worship  of  their 
gods.  It  was  on  this  account  that  L.  Vitellius,  on 
his  return  from  Syria,  resolving  that,  with  fawning 
and  affected  adulation,  he  would  give  divine  honours 
to  Caesar,  we?it  to  him  with  his  head  covered,  and 
kneeled  down  before  him.^  On  this  passage  of  Sue- 
tonius the  reader  may  consult  the  observations  of 
Torrentius,  who  will  furnish  him  with  others  on  the 
same  subject. 

The  Grecian  institutions  were  very  different. 
Macrobius  uses  this  language.  "  In  those  places  ' 
divine  worship  is  performed,  according  to  the  Greek 
custom,  with  uncovered  head."^  In  this  manner, 
Grotius  informs  us,  the  passage  must  be  read,  Chap. 
X.  where  worship  is  said  to  be  rendered  to  Saturn 
u'ith  uncovered  head^  according  to  the  foreign,  that  is, 
the  Grecian  custom.  Plutarch,  writing  about  these 
same  Saturnalia,  says  that  they  were  performed  with 
the  head  uncovered.^  Lucem  facere,  Festus  tells  us, 
was  the  phrase  usually  employed  in  that  sense. 

Paul,  when  writing  to  the  Corinthians  who  were 
Greeks,  gives  the  preference  to  that  custom."*  In 
doing  so,  he  did  not  intend  to  lay  down  a  universal 
law  which  should   be    everywhere   observed.      He 

1  Suet.  Vitel.  Cap.  II.  2  g^tur.  Lib.  VIII. 

^  u'ta^ttxetKuTTu  xf^aX>i.  *   1  Cor  xi.  4. 


88  0:S  GESTURES  IN  PRAYER. 

merely  accommodated  himself  to  a  custom  of  civil 
life  observed,  at  that  time,  by  those  to  whom  he  was 
writing.     This  is  admirably,  I  think,  explained  by 
Altingius   in   a    discourse    already   quoted.      The 
Greeks,  we  have  said,  were  wont  to  perform  their 
sacred  rites  with  uncovered  heads,  in  the  worship  of 
their  idols.     Those  who  perpetrated  dishonourable 
actions  were  in  the  habit  of  concealing  their  heads 
by  throwing  over  them  old  tattered  clothes.     Those, 
again,  who  were  engaged  in  any  honourable  occupa- 
tion,  were   wont   to    keep   their   heads  uncovered. 
Hence  originated  the  proverbial   expression,  yoihWi 
■/.i^a>.f^  icith  naked  head^  applied  to  those  who  did 
anything  openly  and  without  shame.     Now,  as  no- 
thing is  more  noble  than  religion,  they  thought  that 
its  services  should  be   observed  with   bare  or  un- 
covered head.     At  a  subsequent  period,   however, 
when   the   Greeks,  in   considerable   numbers,    had 
abandoned  idolatry,  and  gone  over  to  the  Christian 
faith,  they  appear  to  have  departed  from  the  prac- 
tice of  laying  bare  the  head,  either  in  imitation  of  the 
Jews,  or  from  an  aversion   to  the  ancient  custom. 
From  this  change  in  their  outward  services,  some  of 
their  Greek  neighbours  might  be  apt  to  fancy  that 
they  treated  the  Deity  with  profane  contempt,  in 
consequence  of  their  abstaining  from  every  expres- 
sion of  reverence  in  their  new  religious  observances. 
Paul,  therefore,  exhorts  that,  in  praying  or  prophesy- 
ing, they  should  attend  to  the  proprieties  of  manner 
which  were  customary  among  the  Gentiles,  and  that, 
after  becoming  Christians,  they  should  not  hold  out 


ON  GESTURES  IN  PRATEB.  89 

to  strangers  the  appearance  of  being  more  ashamed 
of  their  new  religion  than  they  had  been  of  their  for- 
mer idolatrous  services.  Such  is  the  view  given  by 
Altingius. 

To  this  observation  may  be  added  one  made  by 
Ludovicus  Capellits.  Both  among  the  Greeks  and 
Romans,  says  he,  all  respectable  persons  appeared  in 
public  without  any  covering  on  their  heads,  and  were 
not  accustomed  to  cover  the  head  except  when  the}'- 
were  compelled  by  mourning,  by  disease,  or  by  any 
necessary  cause,  or  when  broken  down  by  effeminate 
softness.  Paul,  therefore,  did  not  wish  the  Corin- 
thians to  attend  religious  services  with  the  head  co- 
vered, according  to  the  custom  of  superstitious  or 
idolatrous  persons.  Such  a  practice  would  argue  a 
perverted,  and  certainly  uncalled  for  ambition  to  fol- 
low the  Jewish  customs,  or  would  betray  diKndaifioviav, 
an  unhappy  and  slavish  dread  of  the  Deity,  and  not 
that  open  freedom  and  boldness  which  Christians 
should  cultivate  and  profess  toward  God.  Or,  in 
fine,  he  would  give  no  countenance  to  an  approxi- 
mation, in  Christian  assemblies,  to  the  effeminacy  of 
some  persons  of  that  age,  who  gave  out  that  they 
were  unable  to  endure  any  severity  of  weather. 

It  must  not  be  supposed  that  the  same  rule,  t^'hich 
he  had  given  to  the  Corinthians  from  a  regard  to 
their  customs,  would  have  been  invariably  given  to 
Jews  dwelling  in  their  own  country,  or  to  Kgj^ptians, 
or  Arabians,  who  followed  a  different  custom.  The 
usages  of  civil  life  are  endlessly  varied  by  place  and 
time.     Consequently  what,  at  one  place   and  time, 


90  ON  GESTURES  IN  PRAYER. 

is  sufficiently  becoming,  would  be,  at  anotlier  place 
and  time,  highly  unbecoming.  Yet  the  Apostolic 
rule  has  been  in  force,  since  that  time,  among  almost 
all  Christians.  Is  it  because  keeping  the  head  un- 
co^'ered  is  universally  regarded  by  them  as  a  token 
of  reverence  ?  I  hardly  think  so.  It  has  spread 
widely  in  the  north,  through  the  nations  of  France 
and  Germany.  But  among  the  Jews,  the  Greeks, 
ancient  Italy,  and  the  whole  of  the  east,  the  custom 
is  wholly  unknown.  It  appears,  therefore,  to  belong 
to  the  liberty  of  the  New  Testament.  With  uncovered 
head.,  says  TertuUian,  because  we  are  not  ashamed. 

From  the  head  let  us  proceed  to  the  hands.  Three 
circumstances  respecting  them  fall  to  be  considered, 
the  itmshing,  the  spreading,  the  kissing.  The  wash- 
ing of  the  hands  before  prayer  was  greatly  in  use 
among  Hebrew,  Grecian,  Roman  and  Christian  na- 
tions. Aristaeas,  or  whoever  else  is  the  author  of 
the  history  of  the  LXX.  Interpreters,  mentions, 
among  other  things  concerning  them,  that,  after  sa- 
luting the  king,  they  went  away  to  the  accustomed 
places,  "  and,  agreeably  to  the  universal  Jewish  cus- 
tom, having  first  washed  their  hands  in  the  sea,  they 
poured  out  prayers  to  God.  When  the  king  in- 
quired why  they  washed  their  hands  before  praying, 
they  replied,  tliat  every  kind  of  w^ork  is  done  by  the 
hands,  and  that  their  law  enjoined  them  to  do  nothing 
carelessly,  but  every  thing  in  a  devout  and  holy  man- 
ner." Down  to  the  present  day,  the  Jews,  before 
proceeding  to  prayers,  practise  daily  the  washing  of 
hands,  adding  this  short  prayer,  Blessed  art  thou,  O 


ON  GESTURES  IN  PRAYER.  91 

Lord,  our  God,  everlasting  king,  luho  has  sanctified 
us  by  his  precepts,  and  commanded  us  as  to  the  wash- 
hiQ  of  hands} 

The  Christians,  too,  from  Paul's  injunction  to 
"  lift  up  holy  hands,"  inferred  the  obligation  to  ob- 
serve the  outward  Avashing  of  hands. 2  Chrysostom, 
in  his  XLIII.  Homily  on  the  First  Epistle  to  the  Co- 
rinthians, says,  "  Never  pray  with  unwashed  hands."^ 
For  this  purpose  the  outer  courts  of  the  churches 
had  fountains,  cisterns,  wells,  or  even  pitchers,  that 
the  faithful  might  not  proceed  to  prayer  with  un- 
washed   hands.      The    Greeks    call    them    Xovrr,oa,c, 

'  i3u;Tp  ^u'x  Dbu^n  "1^73  i3^nbK  nin*'  nnx  "jni, 

D>T»  nb^l33  "bv  1312{1  VniifTDi  (nb^l23  literaUy  signi- 
fies lifting  up,  but,  by  a  tiansferred  sense,  Avas  applied  by  the 
Kabbins  to  the  washing  of  the  hands. — T. )  H  omer,  speaking  of 
the  Greeks,  in  the  second  liook  of  the  Odyssey,  says,  "  having 
washed  their  hands  in  the  hoary  deep,  they  prayed  to  Minerva." 

Tibullus  acquaints  us  with  the  practice  of  the  Romans,  Lib.  1. 
Ec.  II. 

"  Casta  placentsuperis,  pura  cum  veste  venite. 
Et  manibus  puris  sumite  fontis  aquam." 

And  IMarius,  according  to  PUitarch,  prayed  after  washing  his 
hands,  vi^potfiivo;  to.;  ^upa;, 

^  I  Tim.  ii.  8.  This  interpretation  probably  took  its  rise 
among  Jewish  Christians,  and  might  be  suggested,  partly  by 
the  word  hol^  as  synonymous  with  clean,  but  partly,  also,  by 
the  double  meaning  of  n7''Z33  noticed  above,  to  which  the 
Wai^a  of  the  Apostle  would  be  understood  by  them  to  corre- 
spond— T. 


92  ON  GESTURES  IN  PRATER. 

Tt^Tivag,  vtrrrripag,  (ppsara.  Chrysostom,  in  liis  LVII. 
Horaily,  Tom.  V.,  uses  these  words,  "  It  is  enjoined, 
that  in  the  halls  of  houses  of  prayer,  there  shall  be 
fountains,  that  those  M'ho  are  going  to  pray  to  God 
may  first  wash  their  hands,  and  then  spread  them  out 
in  prayer.''^  Paulinus  Nolanus,  writing  to  Aletius,Ep. 
xxxi.  calls  it  a  jug,  (cantharum.)  But  all  the  ancient 
writers  inculcate  earnestly'  that  the  washing  of  the 
hands,  however  carefully  performed,  will  be  useless, 
unless  it  be  accompanied  by  that  purification  of  the 
mind  from  sin,  which  is  denoted  by  this  ablution. 
Where  this  is  wanting,  they  pronounce  the  external 
rite  of  washing  to  be  laughing  and  trijling,  the  jests 
and  sports  of  children.^  The  reader  may  consult  a 
lengthened  dissertation  on  this  subject  by  Suicerus  in 
his  Observationes  Sacrae,  cap.  VI. 

In  almost  all  their  prayers,  the  spreading  out  and 
stretching  the  hands  towards  heaven  is  mentioned. 
Aristotle,  in  his  treatise  On  the  Worlds  says.  We  all, 
when  we  prar/,  stretch  out  our  hands  towards  heaven.^ 
Among  the  ancient  Hebrews  it  is  well  known  to  have 
been  the  custom.'*  Among  the  Gentiles  nothing  was 
more  common.^     Tertullian,  speaking  of  Christians, 

^  K^iivas  itvai  h  rati  a,vXa.7s  tuv  ivxTtj^iuv  oixav  vivofjtiffra.!,  U» 
ei  [i.'iWovTi;  iv^itr^at   <rai   Otu,   "pr^ori^ov    ei'^ovt^pdfzivei   Tag  X^ifisiff 

tVTUS   U-Vrks   its    iV^hv   CCVKTilVUfft. 

^    yiXuTot,,  Koc)  Xtj^ov,  wcctyyta  xa.)  Tu'ituv  u6vofiot.ra. 
'    vdvrti  01  av^^ucret  uvccTihef^sv  p^iT^ci}    Its    ov^eivot   iv^as   ireiav- 
fiirei. 

*  Job.  xi.  13.     Lam.  iii.  41. 

*  ■  caelo  pahnas  cum  voce  tetendit — Virg. 
Dicitur  manus  ad  caelum  toUens  ita  precatus. — Liv.  Lib.  V. 


ON  GESTURES  IN  PRAYER.  93 

says,  with  outstretched,  because  imiocent  hands.  In- 
stances are,  indeed,  of  so  frequent  occurrence,  that  to 
add  more  might  appear  to  be  unnecessary  labour. 

It  is  of  more  importance  to  inquire  into  the  mean- 
ing of  that  attitude.  And,  first,  it  has  been  suppos- 
ed to  denote  sincerity,  for  the  attitude  expresses 
laying  open  what  was  hid, — discovering  what  was 
concealed,  revealing  what  was  secret.  Hence  the 
Prophet  commands  us  to  "  lift  up  our  hearts  with  our 
hands  unto  God  in  the  heavens."' ^  Again,  it  signifies 
hope  withdrawn  from  every  other  object  and  turned 
to  God.  Children  are  wont  to  stretch  out  their  hands 
to  their  parents,  so  as  to  give  them  an  opportunity 
of  taking  hold  of  them.  The  same  thing  is  done  by 
persons  drowning.  The  outstretched  hand  presents 
the  image  of  a  heart  delighting  to  seize,  and  hold 
with  the  greatest  eagerness,  the  hand  of  a  father 
held  out  towards  him.  Such  is  the  interpretation 
given  by  Cocceius  of  Job  xi.  13.  If  thou  prepare  thine 
heart,  and  stretch  out  thine  hands  toward  him.  Again, 
it  may  denote  that  our  faith  is  active,  and  that  we  are 
immediately  to  receive  from  the  hand  of  God  the 
blessing  supplicated,  or  that  we  will  struggle  and 
take  them  by  force.  Lastly,  it  shov/s  that  the  person 
who  prays  must  not  be  idle,  but,  in  the  diligent  use 
of  lawful  means,  must  wait  for  the  divine  blessing. 
Such  is  the  meaning  of  the  laconic  ndmonition  that 
a  hand  prepared  for  labour  must  be  employed  in 
supplication  to  God.  Many  passages  to  this  ['urpose 
have  been  collected  by  Gathaker  from  Marcus  An- 

'  Lam.  ill.  41. 


94  ON  GESTURES  IN  PRATER. 

toninus;  Lib.  II.  §  xl.  p.  347,  from  which  these  few 
may  be  selected: — "  We  must  call  on  God  with 
outstretched  hand.^  You  must  first  labour,  and  then 
call  upon  the  gods.^  No  indolent  man,  though  he 
have  the  names  of  the  gods  constantly  in  his 
mouth,  will  be  able  to  earn  his  subsistence  without 
toil.'3 

There  is  some  weight,  too,  in  the  observation  of 
Chrysostom,  who  draws  from  it  an  argument  to  dis- 
suade from  all  wickedness  of  conduct.  "  What 
means  the  stretching  out  of  the  hands  in  prayer? 
The  hands  contribute  to  many  wicked  actions,  such 
as  acts  of  violence,  murder,  robbery,  avarice,  and  un- 
lawful gain.  For  this  very  reason  we  are  command- 
ed to  lift  them  that  the  use  we  make  of  them  in 
prayer  may  serve  to  banish  malice  and  prevent 
crime.  If  you  feel  yourself  disposed  to  injure  the 
person  or  property  of  another,  remember  that  those 
hands  were  employed,  as  your  advocates  and  inter- 
cessors with  God,  in  presenting  that  spiritual  sacri- 
fice. Beware  of  putting  them  to  shame,  and  deprive 
them  not  of  their  liberty  by  a  wicked  action."'* 

The  kissing  of  the  hands  was  also  used  in  religious 
services.  Job,  speaking  of  the  sun  and  moon,  de- 
clares solemnly  before  God  and  men  that  he  had 
never  been  guilty  of  such  a  crime.     "  If  I  beheld 

'~    'Avtos  Tt  vvv  ^^tk/y,   iiree,  rov;  Qiohg  kkXh. 

^   ^A^yos  yct^  Ivhui,    Qiov;  'i^cav   kvcc.  crrs^a    b/av   ^t/yaiT   ir  ^vk' 
X'tysi*  av(v  irovov- 
*  Chrvsostom  on  Ps.  cxli. 


ON  GESTURES  IN  rRAYER.  95 

the  sun  when  it  shinecl,  or  the  moon  walking  in 
brightness,  and  my  heart  hath  been  secretly  enticed, 
or  my  mouth  hath  kissed  my  hand ;'  or,  as  the 
Hebrew  phrase  runs,  my  hand  hath  kissed  my 
MOUTH.  He  affirms  that  he  was  never  led  astray  by 
the  beauty  of  the  heavenly  luminaries  to  render  to 
them,  either  in  secret  or  in  public,  religious  worship. 
The  mode  of  expression  is  peculiar.  It  is  not  the 
hand  which  kisses  the  mouth,  but  the  mouth  which 
kisses  the  hand.  But  this  difficulty  is  removed  by 
a  learned  observation  of  Cocceius.  The  Hebrew 
word  pu':,  he  tells  us,  does  not  literally  signify  to 
press  with  the  mouth,  but  to  touch  any  part  of  the 
body  with  any  other  part.  Hence  it  comes  to  sig- 
nify to  be  armedy  'E/  h  zai  %s/fa  fMou  s-Tri^ilg  I'^i  (SroiJ^ari 
hiXrjffa,  is  the  version  of  the  LXX.  This  is  an 
attitude  of  a  worshipper.^  With  these  quotations  it 
may  be  proper  to  compare  a  passage  in  Cicero's 
Orations  against  Verres.  "  There  is  a  brazen  statue 
of  Hercules  in  that  place.  I  do  not  remember  to 
have  ever  seen  anything  more  exquisitely  beautiful. 
Its  mouth  and  chin  are  a  little  worn,  for,  during  their 
prayers  and  thanksgivings,  they  not  only  worship, 
but  kiss  the  image."  Such  was  the  simple  use  of  it 
in  Divine  worship.  But  there  was  another  use  of  it 
which  was  more  superstitious  and  farther  fetched. 
Where  distance  or  modesty  prevented  this  mode  of 
kissing,  it  was  sometimes  done  by  applying  the  hand 
to  the  mouth.  In  most  cases  they  dreaded  to  touch 
the  gods  themselves,  with  their  profane  mouth,  but 

^  1  Kings  xix.  18.     Hos.  xiii.  2. 


96  ON  GESTURES  IN  PRAYER. 

stood  at  a  distance,  stretched  out  their  hand,  applied 
it  reverently  to  their  mouth,  and  kissed  it.  This  was 
the  most  generally  received  practice,  and  was  under- 
stood to  express  the  solemnity  of  the  worshippers. 
Hence  was  derived  the  Latin  verb  adorarcy  for  they 
applied  the  hand  ad  ora.  "  In  worship,"  says  Pliny, 
"  we  kiss  the  right  hand." 

Something,  too,  must  be  said  about  the  feet. 
Moses  and  Joshua  were  commanded  to  put  off  their 
shoes  from  their  feet  when  they  were  about  to  make 
a  nearer  approach  to  the  supreme  Being.^  But  this 
appears  to  have  been  something  out  of  the  ordinary 
course,  for  neither  of  them  would  have  done  it  with- 
out a  special  injunction.  It  is  a  Jewish  tradition 
that  the  priests  always  had  their  feet  uncovered  dur- 
ing the  sacred  rites,  so  that  their  services  were  un- 
derstood to  be  profaned,  if  anything  were  interposed 
between  their  feet  and  the  floor  of  the  temple.  On 
this  subject,  the  Commentary  of  a  very  learned  writer, 
Antonius  Binaeus,^  well  deserves  to  be  consulted.  Jo- 
sephus  relates  that  Berenice  "  stood  barefoot,"  dur- 
ing the  services  connected  with  her  vow.^  Maimo- 
nides  gives  a  caution,  '*  Let  no  one  come  to  the 
mountain  of  the  house  with  bis  staff,  or  with  shoes  on 
his  feet.""*  The  advice  of  Pythagoras  is  also  well 
known.  "  Put  off  your  shoes  ere  you  sacrifice  or  wor- 
ship."^     This,  however,  may  not  unwarrantably  be 


I 


1   Ex.  iii.  5.     Jos.  v.  15. 

«  De  Hebraeorum  Calceis,  Lib,  II.  Cap.  III. 

'   Wars  of  the  Jews,  Book  II.  chap.  XV. 

4  vbi^:i^  by^T^n  ik  ibpDi  rr-m  inb  onK  d3d^  Kb. 

5  Kw-n'o^nroi  Bvi,  xa.)  •^^oraCvu. 


I 


ON  GESTURES  IN  PRAYER.  97 

supposed  to  refer  to  national  customs  rather  than  to 
prescribed  rites.  Many  nations  observed  the  prac- 
tice of  pulling  off  their  shoes  before  entering  their 
places  of  worship.  Callimachits  and  Valerius  Flac- 
ciis  inform  us  that  it  was  frequently  practised  by  the 
Greeks.  Among  the  inhabitants  of  Crete,  who  wor- 
shipped with  the  most  earnest  veneration  the  goddess 
Diana,  the  divelling  of  the  dei((j,  Solinus  reLates  could 
not  be  la wf idly  approached  but  iv'Uh  naked,  feet. 
Among  the  Romans,  the  temple  of  Vesta  was  en- 
tered by  the  matrons  with  naked  feet.  The  Maho- 
metans, before  entering  their  sacred  edifices,  devoutly 
put  off  their  shoes. 

The  same  custom  was  observed  by  Ethiopian  or 
Abyssinian  Christians.  We  are  not  at  liberty,  says 
Zaza  Zubo,^  to  enter  a  temple  with  naked  feet.  He 
adds  a  superstitious  and  trifling  reason.  "  For  the 
churches  of  Ethiopia  are  not  like  that  country  in 
which  the  people  of  Israel,  previous  to  their  depar  • 
ture  from  Egypt,  ate  the  paschal  lamb,  by  divine 
command,  with  their  shoes  on  their  feet  and  their 
loins  girt,  on  account  of  the  pollution  of  the  land. 
But  they  are  like  Mount  Sinai,  where  the  Lord  spake 
to  Moses,  saying,  Moses,  Moses,  take  off  thy  shoes 
from  thy  feet,  for  the  place  where  thou  staiidest  is 
holy  ground.  And  this  Mount  Sinai  is  the  parent  of 
our  churches,  from  which  they  derived  their  origin, 
as  the  Apostles  from  the  prophets,  and  the  New 
Testament  from  the  Old."  Into  what  fooleries  will 
not  mortals  fall,  when,  swelled  with  the  pride  of  their 

^  A  pud  Damianum  a  Coes. 
11 


y»  ON  GESTURES  IN  PRAYER. 

own  wisdom,  they  depart  from  the  simplicity  of  the 
Divine  appointment. 

Let  us  attend  to  more  solid  matters.     The  pulling 
off  the  shoes  was  expressive  of — I.  Subjection  and 
servitude.     Slaves  formerly  were  wont  to  go  bare- 
foot.^    In  him  who  approaches  to  God,  it  is  becom- 
ing to  testify  his  subjection,  and,   in  every  way,  to 
say  to  him,  as  David  did,^  "  Surely,  O  Lord,  I  am 
thy  servant,  I  am  thy  servant,  the  son  of  thine  hand- 
maid."     II.    Grief  and   mourning.      Accordingly, 
Ezekiel  receives  a  command  to  lay  aside  mourning, 
and,  at  the  same  time,  to  put  on  his  shoes.^     The 
Rabbins  tell  us,  that  on  the  Day  of  Expiation,  it  was 
forbidden  to  put  on  a  sandal.^     In  all  deep  mourn- 
ing and  solemn  fasting  this  custom  is  observed  by 
the  Jews.      And  in  religious  services,  what  is  more 
acceptable  to  God,  or  more  adapted  to  the  nature  of 
Him  who  stoops  to  pardon,  than  the  expression  of 
sorrow  for  our  sins  ?     This  was  not  neglected  by  the 
haughty  Berenice,  who,  when  going  to  deprecate  the 
anger  of  Florus,  "  went  barefoot  before  his  tribunal." 
III.  Purity.     The  defilement  contracted  from  a  jour- 
ney is  laid  aside  along  with  our  shoes.     And,  what 
man's  conscience  does  not  tell  him  that  a  holy  Being 
ought  to  be  worshipped  with  a  pure  mind  ?     There  is 
some  good  reason  for  explaining,  in  reference  to  this, 
the  injunction  in  Eccl.  v.  2,  Keep  thy  foot  when 
thou  goest  to  the  house  of  God,  which  is  thus  explain- 
ed by  the  Chaldee  paraphrast.     "  Thou  son  of  man, 

^  Jsa.  XX.  2.  *  Ps.  cxvi.  IG.  ^  Ezek.  xxiv.  17- 


ON  GESTURES  IN  PRAYER.  99 

keep  thy  foot  when  thou  art  about  to  enter  the  house 
of  the  Lord's  sanctuary  to  pray,  that  thou  go  not 
thither  full  of  sins  not  washed  away  by  repentance." 
The  more  subtle  refinements  of  other  authors  we 
leave  to  themselves  to  explain. 

Hitherto  I  have  done  little  more  than  what  be- 
longed to  the  historian  or  the  critic.  I  shall  now 
attend  to  matters  more  pecuharly  theological.  It 
may  be  asked,  is  there  any  gesture,  or  what  gesture 
is  it,  that  is  proper  to  be  used  in  prayer  by  a  Chris- 
tian who  enjoys  the  liberty  of  the  New  Testament  ? 
The  answer  to  this  question  will  demand  attention  to 
some  points  of  difference,  both  in  the  prayers  them- 
selves and  in  bodily  gestures. 

Ejaculatory  prayers,  as  they  are  called,  or  those 
brief  aspirations  of  the  soul  towards  God,  which  ad- 
mit of  being  practised  at  all  times  and  places,  and 
during  all  kinds  of  employment,  do  not  require  any 
particular  attitude.  Take  the  instance  of  Nehemiah, 
who,  while  he  was  officiating  as  cup-bearer  to  the 
king,  and  conversing  with  him,  "  prayed  to  the  God 
of  heaven."^  The  same  remark  may  be  made  as  to 
secret  prayers,  however  long,  when  they  are  performed 
by  the  mind  alone,  in  company  with  others  who  may 
happen  to  be  engaged  in  any  kind  of  employment,  as, 
for  instance,  in  a  journey  by  land  or  sea,  that  we 
may  not  wish  to  appear  to  be  seen  by  men,  which  be- 
longs to  hypocrites.2  Chrysostom,  m  his  LXXIX. 
Homily,  thus  addresses  the  people  of  Antioch,  "  Al- 
though you  do  not  bend  the  knee,  or  strike  the  breast, 

i  Net.  ii.  1—4.  2  3j^t_  Yi_  5^ 


100  ON  GESTURES  IN  PRAYER. 

or  spread  out  the  hands  towards  heaven,  if  you  only 
maintain  ardent  devotion,  you  will  discharge  fully 
the  duty  of  prayer.  While  you  are  attending  the 
market-place,  or  walking,  you  may  present  long 
prayers.  A  man  who  is  sitting  in  a  workshop,  and 
sewing  skins  together,  may  lift  up  his  soul  to  God. 
When  prevented  by  various  engagements  from  at- 
tending public  ordinances,  he  may  present  long  and 
powerful  prayers."  The  prayers  of  sick  persons, 
though  statedly  performed,  are  not  limited  to  ordi- 
nary postures.  Hezekiah,  when  confined  to  bed  by 
sickness,  turned  his  face  toward  the  wall,  and  prayed 
devoutly  to  God.^  Prayers  offered  during  the  nighty 
arising  out  of  holy  meditation,  may  also  be  piously 
performed  in  a  reclining  posture.^ 

But  ordinary,  stated  prayers,  whether  private,  so- 
cial, or  public,  require  those  postures  which  are  fitted 
to  excite  and  express  humility,  reverence,  hope,  ar- 
dour, and  other  affections  of  the  mind.  For,  1. 
Our  body  ought  to  bear  testimony  in  prayer  that  it 
is  God's  property.  2.  We  have  the  example,  as  is 
evident  from  the  passages  already  quoted,  not  only 
of  the  saints  both  of  the  Old  and  New  Testaments, 
but  of  the  Prince  of  all  saints,  our  Lord  Jesus  Christ. 
3.  We  are  commanded  to  do  so.  The  injunctions 
which  relate  to  bowing,  kneeling,  and  spreading  the 
hands,  do  unquestionably  refer  mainly  to  the  mind, 
but  they  proceed  on  the  supposition  of  that  bodily- 
gesture,  to  which  God  requires  a  corresponding  dis- 
position.    4.  On  many  accounts  it  is  expedient.    In 

^  Isa.  xxxviii.  2.  '  Ps.  vi.  6. 


ON    GESTURES  IN  PRAYER.  101 

respect  of  God,  to  whom  we  thus  express  adoration 
and  obedience.  In  respect  of  others  who  are  present, 
and  who  may  be  excited  by  our  conduct  to  perform 
similar  acts  of  devotion.  Lastly,  in  respect  of  our- 
selves ;  for  when  gestures  possess  any  meaning,  they 
have  a  language  of  their  own  which  reminds  us  that 
we  are  addressing  God. 

A  very  beautiful  explanation  of  this  matter  is  given 
by  Augustine.^  "  Persons  engaged  in  prayer  employ 
the  members  of  their  body  in  a  matter  suitable  to 
suppliants,  when  they  bend  the  knee,  or  spread  the 
hands,  or  prostrate  themselves  on  the  ground,  or 
perform  any  visible  action.  Their  will,  and  the  in- 
tention of  their  heart,  though  invisible  to  men,  are 
known  to  God,  who  needs  not  these  outward  expres- 
sions for  laying  open  before  him  the  human  mind. 
But  by  these  means  the  man  excites  himself  to  pray 
with  greater  humility  and  fervour.  These  move- 
ments of  the  body  cannot  be  effected  but  by  a  preced- 
ing movement  of  the  mind.  Through  some  sort  of 
mutual  influence,  the  inward  activity  is  again  increas- 
ed by  the  outward  visible  actions,  so  that  the  affec- 
tion of  the  heart,  from  which  those  actions  originated, 
derives  from  them  an  increase  of  its  own  strength." 

The  remark  of  Augustine,  on  the  particular  kinds 
of  gesture  proper  to  be  observed  in  prayer,  is  worthy 
of  observation.  The  word  of  God  has  not  expressly 
laid  down  the  bodily  attitude  to  be  observed  in  prayer, 
provided  the  attention  of  the  mind  be  hept  up?-     Yet 

^  De  cura  pro  mortuis  gerenda. 

'    Variar.  Ju.  ad  Simplicium,  Lib.  II.  Quaest.  IV. 


J  02  ON  GiiSTURES  IN  PRAYER. 

some  attention  is  always  due  to  personal  decorum, 
and  to  the  usages  of  the  church  to  which  we  belong. 
There  is  no  one  gesture  which  will  apply  to  all  per- 
sons, times,  and  places.  The  practice  of  different 
periods  and  countries,  which  varies  the  outward  ex- 
pressions of  respect,  admits  and  even  requires  a  va- 
riety of  gesture.  The  ancient  Hebrews  prayed  with 
their  heads  covered,  and  in  so  doing  they  acted 
properly,  for  among  Eastern  nations  that  was  for- 
merly, and  still  is,  an  outward  expression  of  reve- 
rence. In  the  western  and  southern  parts  of  Europe, 
we  are  now  in  the  habit  of  uncovering  the  head  in 
token  of  respect,  and,  therefore,  we  properly  uncover 
the  head  in  prayer.  And  even  in  the  same  country, 
there  are  differences  as  to  what  is  required  from  dif- 
ferent persons  and  at  different  times.  Greater  liberty 
is  allowable  in  solitary  prayers,  in  which  the  holy 
affections  may  be  allowed  their  full  scope,  than  in 
social,  family,  or  public  prayers,  in  which  more  at- 
tention is  necessary  to  external  propriety,^  and  to 
the  edification  of  others.  In  such  cases,  the  most 
appropriate  of  all  attitudes  are  those  which  are  men- 
tioned with  approbation  in  the  sacred  writings,  such 
as  kneeling,  standing,  spreading  out  the  hands,  and 
such  like.  The  two  extremes  to  be  avoided  are, 
careless  profanity  and  anxious  superstition. 


vr^i 


103 


DISSERTATION  V. 


ON  STATED  HOURS  OF  PRAYER. 

llie  arrangement  which  we  have  proposed  to  fol- 
low requires  us  now  to  examine  the  stated  times 
OF  PRAYER.  Here  again,  observing  the  same  me- 
thod as  before,  we  shall  first  state  the  usages  of  most 
nations,  and  next  inquire  what  is  the  duty  of  a 
Christian. 

The  Hebrews,  from  the  earliest  ages,  had  three 
seasons  of  daily  prayer.  Sacred  history  informs  us 
that  Daniel  "  kneeled  upon  his  knees  three  times  a 
day,  and  prayed,  and  gave  thanks  before  his  God  as 
he  did  aforetime."^  So  strictly  was  the  custom  observ- 
ed by  that  eminently  holy  man,  that,  in  defiance  of 
King  Darius'  decree,  he  chose  rather  to  be  thrown 
to  the  lions  than  to  allow  a  single  day  to  pass  with- 
out paying  this  homage  to  the  Supreme  Being.  What 
those  three  seasons  were  David  explains.  Evening^ 
and  morning^  and  at  noon,  will  I  pray,  and  cry  aloud, 
and  lie  shall  hear  my  voice J^  On  this  subject  no  di- 
vine command  had  been  expressly  laid  down,  but 
the  Jewish  teachers  of  later  times  inform  us  that  their 
ancestors  received  this  custom  from  the  ancient  pa- 
triarchs. The  morning  prayer,  which  they  call 
nnniy  nb*5n  or  "nix  nbsn,  they  ascribe  to  Abra- 
ham, the  raid-day  prayer  rrn3)3   nbsn  to  Isaac,  and 

»   Dan.  vi.  11.  «  Ps.  Iv.  18. 


104  ON  STATED  HOURS  OF  PRAYER. 

the  evening  prayer  r^'^llV  nbsn  to  Jacob.  The 
reason  of  this  observance  is  explained  by  Kirachi 
on  Ps.  Iv.  18.  "  Man  ought  to  praise  God  as  often 
as  the  day  changes,  vvhich  happens  three  times  a-day, 
at  morning,  noon,  and  evening.  Ludovicus  Capellus 
thinks  that  it  had  a  reference  to  the  number  of  sacri- 
fices. These  were  every  day  offered  twice.  Hence 
there  were  every  day  two  prayers,  corresponding  to 
the  number  of  sacrifices  which  was  offered  each 
morning  and  evening.  But  as  the  joints  of  the  ani- 
mals continued  to  burn  on  the  altar  throughout  the 
whole  night,  they  added  the  evening  or  nightly 
prayer,  which  was  particularly  to  be  offered  on  a 
fast- day.  This  prayer,  which  they  call  nb''i*3  the 
shutting  up,  was  to  be  observed  after  sunset,  because 
then  the  gates  of  heaven  are  shut  upon  the  sun,  who 
is  hid  from  our  view.  On  days  of  rejoicing  or  of  fast- 
ing they  added  others,  for  which  it  is  sufficient  to 
refer  to  Capellus  in  his  remarks  on  Acts  iii.  I. 

The  proper  time  for  prayer  was  defined  by  them 
in  the  following  manner.  The  morning  prayers  were 
understood  to  extend  from  sunrise  to  the  fourth  hour 
of  the  day.  "As  to  the  morning  prayer,  the  com- 
mand is  to  begin  to  pray  at  sunrise,  and  its  duration 
extends  to  the  end  of  the  fourth  hour,  for  this  is  the 
third  hour  of  the  day."^  But  on  the  Sabbath  and  on 
religious  festivals,  a  sacrifice  was  added  to  the  ordi- 
nary morning   sacrifice,    in    consequence  of  which 

'  2f3n  Di*  bbsnnb  Vnn>\2;  nm2i)3  ^rs^Dn  nbsn 
n^u;^b;i;  N^n^^   n^jr:n   nyii;   sid  ny  nrin^^  nnnn 

£3Vn     Maimonides,  Trac.  Tephilla,  Cap.  iii.  §  1. 


ON  STATED  HOURS  OF  PRATEB.        105 

other  prayers  were  introduced  at  such  seasons  in 
place  of  the  ordinary  morning  prayers.  And  as  that 
sacrifice  was  called  "  the  added  sacrifice," ^  so  the 
prayer  corresponding  to  that  sacrifice  was  called 
*'  the  prayer  of  additions."^  Maimonides  says  that 
it  lasted  to  the  seventh  hour,  others  say  to  the  sixth. 
The  assembly  of  the  people  was  not  dismissed  for 
dinner  till  those  prayers  had  been  concluded.  Jo- 
sephus,  in  his  life^  says ;  The  assembly  was  dismissed 
exactly  at  the  sixth  hour,  that  being  the  hour  at  which 
it  is  lawful  for  us  to  dine  on  Sabbath  days?  On  any 
other  day  besides  those  on  which  the  festivals  were 
kept,  they  were  at  liberty  to  take  a  meal  after  the 
third  hour  of  the  day,  though  even  on  those  occa- 
sions the  more  pious  class  did  not  taste  food  till  the 
sixth  hour.  "  He  imposed  on  himself  a  fast,"  says 
Maimonides,  "  till  the  middle  of  the  day."'* 

This  custom  throws  light  on  the  vindication  which 
Peter  offers  for  himself  and  his  fellow-apostles  from 
the  unexpected  and  very  foolish  charge  of  drunken- 
ness. For  these  are  not  drunken,  as  ye  syppose,  seeing 
it  is  but  the  third  hour  of  the  day.^  I  am  unwilling 
to  quote  here  the  observations  made  by  various  in- 
terpreters to  show  the  force  of  this  argument,  but 
shall  only  mention  the  learned  illustration  of  Petitus, 
drawn  from  the  Jewish  customs.  The  day  on  which 
Peter's  words  were  spoken  was  Pentecost,  a  very 

**  T^y  avvohov  tn'Kutrit  I'TfiXdoZiia.  'ixrn   u^a.,    xaff    ri'v  to~;  ira^'uffif 


106        ON  STATED  HOUES  OF  PRAYER. 

remarkable  festival,  on  which,  until  the  morning 
prayers  had  been  offered,  and  likewise  the  additional 
prayers,  which  were  not  concluded  till  noon,  it  was 
not  lawful,  according  to  the  custom  of  the  country, 
to  taste  food.  Now,  it  was  then  scarce  the  third 
hour  of  the  day.  What  approach,  then,  to  drunken- 
ness could,  with  any  probability,  be  laid  to  the 
charge  of  men  accustomed  to  the  religious  observan- 
ces of  those  remote  times,  at  an  hour  when  the 
slightest  bodih^  refreshment  was  unlawful  ?  But 
this  is  a  remark  in  passing.^ 

The  prayers  corresponding  to  the  Minchah,  or  even- 
ing sacrifice,  as  also  the  Minchah  itself,  were  at  two 
separate  times.  There  was  the  Great  Minchah,^ 
when  the  continual  evening  sacrifice  was  offered, 
between  the  sixth  and  seventh  hour,  as  also  at  the 
time  of  the  Passover,  if  that  fell  to  be  slain  on  the 
preparation  day  before  the  Sabbath.  Next,  there 
was  the  little  Minchah,'^  which  lasted  from  between 
the  ninth  and  tenth  hours  to  sunset  Besides  these 
they  were  at  liberty  to  offer  prayers  at  any  hour  of 
the  day,  though  Maimonides  was  of  opinion  that 
immediately  after  noon  was  quite  enough  for  such 
occasional  prayers.  Thus,  Peter  went  up  vpon  the 
house-top  to  pray  about  the  sixth  hour.*  But  at 
other  times  they  were  at  liberty  to  do  as  they  pleas- 
ed. Peter  and  John  went  up  together  into  the 
temple  at  the  hour  of  proyer  being  the  ninth  honr,^ 
and  at  the  same  hour  we  find  Cornelius  praying.^ 


Actsx.  y.  ^  Actsiii.   1.  "  Acts  x.  3,30. 


ON   STATED  HOUES  OF  TBAYEE.  107 

What  is  called  the  evening^  prayer  lasted  from  the 
beginning  of  the  night  to  the  earliest  dawn.  What 
is  called  the  shutting  vp^  was  to  be  performed  about 
sunset.  They  do  not  reckon  the  evening,  or,  rather, 
niglttly  prayers,  to  be  so  forcibly  enjoined  as  the 
morning  prayers,  or  those  which  answered  to  the 
Minchah,  though  all  the  Israelites  in  every  part  of  the 
world,  are  in  the  habit  of  observing  the  nightly 
prayers. 

Almost  all  other  nations,  as  well  as  the  Hebrews, 
observed  the  custom  of  approaching  God  in  morning 
or  evening  prayers.  "  At  the  rising  and  setting  of 
the  sun  and  moon,"  says  Plato,  "  they  heard  and  saw 
the  adoration  and  worship  of  the  Greeks  and  all  the 
barbarous  nations,  who,  in  every  condition  pros- 
perous or  adverse,  are  accustomed  to  pray.'''  Ap- 
polonius  Thyanaeus  advised  that  the  dawn  should  be 
devoted  to  prayer,  and  urged  that  in  this  way  the 
actions  of  the  whole  day  would  be  sanctified.  Such 
was  his  distribution  of  the  day,  as  related  by  Phi- 
lostratus.  "  He  said  that  those  who  live  agreeably 
to  the  dictates  of  philosophy,  ought,  at  the  commence- 
ment of  the  dawn,  to  commune  with  the  gods,  and, 
at  a  more  advanced  hour,  to  converse  about  the  gods, 
and  that  the  remainder  of  the  day  should  be  employ- 
ed in  human  concerns."'* 

'AvartXAavT-flf  ti  fiktav  xet)  ffiXmris,  kkI  tqos  ^vaftxs  lovruv  ^^off- 
xXnirtis  elftec  »ai  ix-potrKw^ffut  uxovovrtf  n  ko.)  o^uvnt  'EXX>iva»>  ti 
xei)  Bec^Sd^uv  cravreuv  Iv  irvft(popa7s  -^avroiais  iv^ofiivu>  xai  IvT^a- 
yiais,    De  Le^'ibus,  liib.  x. 

^  "E<pxff'xi  ^a^  ^cn^ton  Tovf  ovtu  (^iXoaoipo^V'Tas  r,ovs  f.  t»  a^^efii*vs 


108  ON  STATED  HOURS  OF  PRAYER. 

The  Mahometans  pray  five  times  a  day  ;  at  dawn, 
at  sunrise,  at  noon,  between  noon  and  evening,  and 
at  sunset.  These  prayers  are  expressly  enjoined  by 
the  Mahometan  religion.  Two  other  seasons  of  pray- 
er have  been  added.  1.  In  the  evening,  an  hour 
and  a  half  after  sunset ;  and  2.  About  midnight. 
These  last  are  founded  on  tradition  and  custom,  but, 
in  imitation  of  Mahomet,  are  observed  by  the  more 
devout.'  The  last  prayer  they  make  the  longest  of 
all ;  because  devotion,  they  tell  us,  ought  to  grow, 
and  our  latest  actions  to  be  better  than  the  pre- 
ceding. 

These  seasons  are  laid  down  by  them  as  so  express- 
ly enjoined,  that  no  one  can  without  criminality  ne- 
glect them.  If  a  man  were  thrown  into  the  sea,  or  if 
a  female  were  struggling  with  the  pains  of  childbirth, 
their  strict  laws  respecting  prayer  would  not  be  set 
aside  by  these  emergencies.  If  a  person  on  a  jour- 
ney is  prevented  from  observing  the  public  service, 
when  he  perceives  that  the  stated  hour  of  prayer  has 
arrived,  he  will  instantly  stop,  and  wash  himself  with 
water,  if  he  has  the  means  of  doing  so,  or  if  not,  will 
sprinkle  himself  with  dust  or  sand,  and  will  not  move 
from  the  spot  till  he  has  offered  the  customary  prayer. 
The  neglect  of  these  observances  is  not  allowed  to 
pass  unpunished.  They  have  persons  expressly  ap- 
pointed to  inquire  into  such  omissions^  and  who  do 

'   De  Dieu  on  Acts  iii.  J. 


ON  STATED  HOURS  OF  PRAYEE.        109 

not  fail  to  visit  tiie  delinquents  with  disgrace,  and 
sometimes  with  fines.^ 

The  Ancient  Christians,  imitating  the  Hebrews, 
had  stated  seasons  of  prayer,  but  "  with  the  reserva- 
tion," as  Tertullian  says  in  his  Treatise  on  Fasting, 
*'  that  at  all  times,  and  in  all  places,  prayer  may  law- 
fully be  offered."  Clement  of  Alexandria  describes  his 
gnostic,  by  which  he  means  a  pious  and  spiritual  Chris- 
tian, in  language  which  deserves  to  be  written  in  gold. 
"  His  whole  life  is  a  holy  festival.  His  sacrifices  con- 
sist of  prayers  and  praises,  reading  of  the  Scriptures 
before  meals,  and  psalms  and  hymns  after  them.  Be- 
fore retiring  to  rest,  and  even  during  the  night,  pray- 
ers are  again  offered.  By  these  means  he  unites  him- 
self to  the  divine  choir,  as  a  person  set  apart  by  ha- 
bitual remembrance  to  the  unceasing  exercise  of 
contemplation."^  In  other  passages,  the  same  author 
recommends  morning,  evening,  nightly,  and  daily 
prayers,  as  well  as  those  before  and  after  food,  but 
without  restricting  them  to  particular  hours. 

Afterwards,^  however,  he  recommends  the  third, 
sixth,  and  ninth  hours.  "  But  if  any  choose  to  set 
apart  stated  hours  for  prayer,  as  for  example,  the 
third,  and  sixth,  and  ninth  ;  the  gnostic,  on  the  other 
hand,  prays  through  his  whole  life,  earnestly  desiring 

^  Hottrnj^:.  Hist.  Orient.  Lib.  II.  Cap.  v.  §  3. 

-  "A^raj  0  Sios  olvtov  vavnyu^is  ayia'  uvrixa  Sua'tat  pih  uvto), 
syj^^a;  Tt  Kcu  divot  xoti  ai  -tt^o  rtj;  Itrrtoiffiu?  hnv^us  tuv  yoa(puv. 
ypxXfioi  Se  xal  vfjivoi  -xoc^a  t>jv  i.77tK(nv'  "tt^o  ts  ty,s  xo'itti?,   a,X\a.  xat 

VVKTU^    tV^a.)      'TTIf.XlIt .         Aid    TCVTCUV    iUVTOV     IvO^OtU     tZ   QtlSil  TIpM  ix 

Ttii  fftivi^od;  fAV^fiijs  hi  uiifiVtiffTov  Ssa^'av  trvvrtTwyfiivos. 
»  P.  1-22. 


110       ON  STATED  HOURS  OF  TRAYER. 

that  by  prayer  he  may  converse  with  God."i  Ano- 
ther Clement,  author  of  the  Aiard^ng,  or  apostolical 
constitutions,^  enjoins  Christians  to  pray  three  times  a 
day,  and  lays  down  forms  of  prayer  to  be  used  in  the 
morning^  eve?iinff,  and  at  dinner,^  or  about  noon. 
Eusebius  gives  it  as  an  instance  of  the  piety  of  Con- 
stantine,  that  "  daily,  at  stated  hours,  he  shut 
himself  up  in  the  most  sacred  recesses  of  his  palace, 
in  the  absence  of  all  witnesses,  conversed  alone  with 
God,  and  falling  on  his  knees,  asked  by  prayer  those 
things  which  he  needed."*  In  this  passage  he  speaks 
of  stated  prayers,  but  does  not  mention  what  they 
were. 

Those  writers  who  lay  down  hours  of  prayer,  gen- 
erally endeavour  to  find  some  mystery  in  the  matter. 
Various  accounts  of  it  are  given  by  the  respective 
authors.  Cyprian  in  his  exposition  of  the  Lord's 
prayer,  finds  in  the  third,  sixth,  and  ninth  hours, 
"  the  mystery^  of  the  Trinity,  which  was  made 
known  from  the  earliest  times.  The  first,  second, 
and  third  hours  exhibit  the  full  number  of  the  Trini- 
ty. The  second  triad,  extending  from  the  fourth 
to  the  sixth,  points  out  another  Trinity.  And 
when  the  next,  proceeding  from  the  seventh  to  the 
ninth,  is  completed,  the  perfect  Trinity  is  illustra- 
ted by  the  triple  succession  of  three  hours."  In 
these  lofty  speculations  it  is  difficult  to  ascertain  the 

'  'El  "St  Tivis  xai  u^xs  raxTcts  irevifceufiv  lu^^,  us  T^irtiv  (pigt 
xoci  iic77iv  xat  hvctTnv,  aXX'  oZv  yt  o  yvujrtxoi  xaoei  oXov  iv^tTai 
TO*  Stov,  §/'  si/;^?j  trvveivxi  ir^iuhuv  Qti. 

*  Lib.  VI  [.  Cap.  xlviii.  ^  e-r*  a^/Vry, 

^  le  Vita  Const.  Lib.  IV.  Cap.  x.'.ii       *  Sacrameotum. 


ON  STATED  HOURS  OF  PRAYER.        ]  1  1 

excellent  author's  meaning.  But  he  mentions  ano- 
ther mystery  as  involved  in  the  lawful  and  appointed 
hours  of  public  services,  assigning  reasons  which  Je- 
rome afterwards  adopted  in  expounding  the  sixth 
chapter  of  Daniel.  "  There  are  three  fixed  times  at 
which  the  knee  should  be  bent  in  prayer,  Ecclesias  • 
tical  tradition  lays  them  down  to  the  third,  sixth,  and 
ninth  hours.  At  the  third  hour  the  Holy  Spirit  de- 
scended on  the  Apostles.  At  the  sixth  hour,  Peter 
went  up  to  the  house  top  to  pray.  At  the  ninth 
hour,  Peter  and  John  went  up  to  the  temple." 
Other  reasons  are  assigned  by  Augustin.  "  The 
strength  of  Christian  faith  is  closely  connected  with 
the  three  seasons  of  evening,  morning,  and  noon.  In 
the  evening,  our  Lord  was  crucified ;  in  the  morning 
he  rose  ;  at  noon  he  ascended.  The  first  reminds  us 
of  his  sufferings  and  death ;  the  second  of  his  resur- 
rection ;  and  the  third  of  the  majesty  and  glory  in 
which  he  sits  at  the  right  hand  of  his  Father."  Pin- 
tus  gives  us  a  comparison  of  the  Jewish  and  Ciiris- 
tian  dispensations,  but  with  what  claim  to  learning 
or  judgment,  I  shall  not  determine.  "  At  three  stated 
hours  of  the  day  the  Jews  prayed,  at  the  third,  the 
sixth,  and  the  ninth  hours.  At  the  third,  because 
then  the  law  was  given  at  Sinai,  and  at  the  same 
hour  the  church  prays,  because  then  the  Holy  Ghost 
was  given  at  Pentecost.  At  the  sixth,  because  then 
the  brazen  serpent  was  erected  in  the  wilderness, 
and  at  the  same  hour  the  church  prays,  because  then 
our  Lord  was  crucified.  At  the  ninth,  because  then 
the  rock  gave  forth  the  waters  at  Kadesh,  and  at  that 
hour,  our  Saviour*s  side  on  the  cross  gave  out  min- 


112        ON  STATED  HOURS  OF  PRAYER. 

gled  blood  and  water."  Whether  or  not  the  Jewish 
doctors  approve  of  these  reasons  for  their  customs, 
I  am  not  aware.  One  thing  is  evident.  Supersti- 
tious persons  will  never  want  arguments,  however  tri- 
fling or  foreign  to  the  purpose,  which  will  be  suffi- 
cient to  satisfy  their  own  minds. 

Others  contend  that  prayers  ought  to  be  offered 
six  times  a  day — about  dawn,  at  the  third  hour,  the 
sixth,  the  ninth,  evening,  and  at  cock-crowing,  for 
each  of  which  reasons  are  assigned.^  Chrijsostom 
lays  down  the  same  rule  in  his  Homily  on  Psalm 
CXIX.,  where,  however,  he  assigns  other  reasons  for 
the  arrangement.  Some  again  recommend  that, 
agreeably  to  the  example  of  David,  prayers  should 
be  offered  seven  times  a  day. 

The  modern  Greeks,  on  their  festivals,  on  the 
Lord's  day,  and  every  Saturday,  repair  in  the  even- 
ing to  the  church.  Very  early  on  the  following  day, 
at  two  o'clock  in  the  morning,  even  the  women  and 
children,  leaving  only  a  boy  or  girl  to  take  charge  of 
the  house,  are  present  at  these  services.  There 
they  remain  till  morning,  praying  and  singing  hymns. 
At  sunrise,  they  return  home,  and  abstain  from  every 
kind  of  food  or  drink  till  nine  o'clock,  when  they 
again  accompany  the  priest  to  the  public  services.^ 

The  Romanists  of  our  own  times  maintain  that 
all  believers,  of  whatever  sex  or  condition,  are  bound 
to  offer  the  Angel's  salutation  in  the  worship  of  the 
blessed  Virgin  three  times  a  day ;  morning,  noon, 
and  evening.     By  this  threefold  salutation,  they  tell 

*  Apost.  Const.  Lib.  viii.  Cap.  xxxiv. 

2  Christoph.  Aug.  Cap.  xiii.     Fehlarii  Annotationes. 


ON  STATED  HOURS  OF  PllAYER.  113 

US,  they  commemorate  the  three  great  mysteries  of 
Christianity  ;  in  the  morning,  Christ's  resurrection  ; 
at  noon,  his  sufferings  ;  in  the  evening,  his  incarna- 
tion.  Such  are  the  sentiments  of  Bellarmine,  Cani- 
sius,  and  others.  But  how  far  these  practices  are  a 
departure  from  earlier  and  purer  Christianity  is  de- 
monstrated at  great  length  by  Daille,  in  his  treatise 
on  the  Object  of  Religious  Worship. 

The  most  remarkable  of  their  stated  times  are  the 
Canonicai.  Hours,  or  Divine  Service.  It  is  thus 
defined  by  Bellarmine.  "  There  is  a  fixed  order  of 
praising  and  praying  to  God  publicly,  both  with  mind 
and  voice,  which  has  been  aripointed  by  the  autho- 
rity of  the  prelates  of  the  church."  They  are  called 
Hours^  because  at  stated  hours  they  are  observed. 
They  are  called  Canonical,  either  because  they  are 
Ecclesiastical,  (for  with  them  Canonical  and  Ecclesi- 
astical are  the  same),  or  because  they  are  the  prayers 
of  canonical  persons  attached  to  the  choir.  The 
matter  of  the  public  service  is  divided  by  Bellarmine 
into  ten  parts — psalms,  songs,  hymns,  lessons,  re- 
sponses, choruses,  litanies,  chapters,  collects,  creed, 
and  confession.  What  each  of  these  means,  and  how 
they  differ,  would  require  tedious  explanation,  and  \-z 
of  little  importance  either  to  learning  or  piety. 

The  persons  bound  to  the  performance  of  this  duty 
are  not  all  Christians,  but  1.  Beneficiaries,  who  have 
a  title  to  an  ecclesiastical  benefice,  commencing  with 
the  day  when  they  obtained  possession.  "1.  Those 
who  have  entered  into  holy  orders.  3.  The  Pro- 
fessed Regulars,  whether  men  or  women,  attached  to 
the  choir,  whose  obligation  to  perform  those  services 


114       ON  STATED  HOURS  OF  PRAYER. 

dates  from  the  hour  when  they  made  a  solemn  pro- 
fession of  their  vows.  But  these  are  subject  to  many 
exceptions ;  for  those  on  whom,  in  virtue  of  their  of- 
fice, the  obligation  lies,  do  not  all  observe  these  hours, 
but  take  care  to  have  them  performed  by  the  other 
choristers  in  their  turn.  First  of  all,  they  affirm  that 
those  who  derive  no  advantage  from  their  benefice 
are  not  bound  to  perform  them.  Such  is  the  judg- 
ment pronounced  by  the  Jesuit  Sa,  who  informs  us 
that  he  spent  forty  years  in  expounding  these  ele- 
gant mysteries.  He  states  it  to  be  the  opinion  of 
some  of  their  divines,  that  those  Avho  receive  very 
smalhprofit — not  more,  for  example,  than  eight  ducats 
— are  not  under  obligation. 

The  following  regulations  relate  to  the  mode  of 
performing  these  services.  I.  They  must  be  per- 
formed not  in  the  vernacular  but  the  Latin  tongue. 
2.  The  words  must  not  only  be  pronounced,  but 
chaunted,  and  accompanied  by  vocal  and  instrumen- 
tal music.  But  this  belongs  to  the  public  choirs  in 
the  church,  and  does  not  extend  to  the  saying  of  the 
Hours  at  home,  by  the  beneficed  clergy.  3.  There 
are  certain  conditions,  of  which  Bellarmine  enume- 
rates seven,  the  entireness  of  the  prescribed  service, 
the  order,  the  kind  of  performance,  the  place,  the 
time,  attention,  devotion. 

The  divisions  consist  of  seven  hours;  the  Morning, 
or  Praises  ;  one,  three,  six,  and  nine  o'clock ;  the 
Evening,  and  the  Midnight  devotions,^  all  of  which 
are  supposed  to  contain  some  hidden  meaning.  At 
the  turn  of  the  night,  or  morning  hour,  our  iSaviour 
was  born  and  arose.     At  one  o'clock,  he  was  led  to 

'   Completorium, 


ON  STATED  HOURS  OF  PRAYER.  115 

Pilate.  At  three,  in  the  language  of  the  Jews,  he 
was  led  to  be  crucified,  was  scourged,  and  crowned 
with  thorns.  At  six,  he  was  actually  crucified.  At 
nine,  he  died,  and  descended  to  Hell.  In  the  even- 
ing, he  was  taken  down  from  the  cross.  At  the 
same  hour  he  supped,  washed  his  disciples'  feet,  and 
instituted  the  eucharist.  At  the  hour  of  the  com- 
pline,^ or  midnight  devotions,  he  prayed  in  the 
garden. 

But  lest  it  should  be  supposed  that  the  whole  of 
tliese  seven  hours  are  employed  in  the  service,  an 
art  has  been  discovered  by  which  no  contemptible 
abridgment  of  time  is  eflfected.  It  deserves  to  be 
known  that,  by  due  expedition,  a  Priest  can,  in  a 
single  hour,  discharge  the  duties  of  all  the  seven 
hours.  He  may  pronounce  the  morning  prayers  in 
the  evening,  and  the  evening  ones  in  the  morning, 
without  the  smallest  blame.  "  Immediately  after  the 
midnight  devotions,"  says  Sa,  whomw^e  have  already 
(juoted,  "  the  morning  service  of  the  following  day 
may  be  performed,  and  in  the  morning,  the  whole 
services  of  the  day."  And  might  he  not  say  the 
evening  ones  after  midnight,  and  so  get  over  the  de- 
votional services  of  the  preceding  day  ? 

This  notable  arrangement  of  the  Divine  worship 
Bellarmine  lays  down  as  appointed  by  the  authority 
of  the  prelates.  But  Joannes  Cassianus  says^  that 
the  ministration  and  authority,  not  of  men  but  of 
angels,  settled  the  order  of  the  canonical  hours.  Ado 
Trevirensis  asserts- that  during  the  Dtoclelian  ptrse- 

^  Completorium.  'De  Jn;t.  Ccen:)b.  Lib.  II. 


116       ON  STATED  HOURS  OF  PRAYER. 

cvtion^  at  morning  and  evening,  and  again  at  three, 
six,  and  nine  o'cloclt,  there  was  heard  around  the  re- 
mains of  the  saints  heavenly  pmlmody.  In  the  life 
of  Mary  Magdalene,  we  are  informed  that  "  the  ca- 
nonical hours  are  daily  chaunted  by  the  angels  in 
Heaven."  The  canonical  hours  are  thus  raised  by 
them  to  a  level  \vith  divine  appointments,  and  the 
inteiTuption  of  this  service  is  pronounced  to  be  a 
mortal  sin.  The  mere  external  service  of  chaunting 
tlie  canonical  hours  is  rated  by  them  so  highly,  that, 
though  it  be  performed  without  actual  attention  and 
the  lifting  up  of  the  sold  to  God,  it  is  a  service  most 
acceptable  in  his  sight} 

Dismissing  these  fooleries  of  the  llomanists,  let  us 
rather  inquire  into  the  duty  itself,  whether  it  be  in- 
cumbent on  a  Christian  to  have  stated  seasons  of 
prayer.  This  question,  again,  cannot  be  properly 
answered  without  attending  to  several  distinctions  of 
the  prayers.  I.  The  public  prayers  must  have  cer- 
tain days  and  hours  known  to  all  connected  with 
that  church,  without  which  they  could  not  assemble 
regularly.  2.  As  to  private  prayers,  we  ought,  in  a 
certain  sense,  to  pray  at  all  times  without  intei  mis- 
sion.*^ This  means  that  our  minds  ought  to  be  so 
disposed  as  to  be  prepared  to  pray  whenever  a  fit  oc- 
casion presents  itself.  Frequent  intercourse  with 
God,  and  the  almost  uninterrupted  exercise  of  holy 
meditation,  v.  ill  be  the  necessary  consequence  of  that 

'  Those  who  wish  to  liave  more  full  information  on  these 
points  may  consult  Casalius  de  A'et.  Sac.  Christ.  Ritibus,  Cap. 
xliv.  Jo.  (Jerhard.  Disput.  Fart  I.  Disp.  viii  Thes.  III. 
Rivetus.  Cathol.  Oithod.  Quxst.  x^xv.  G.  Yoet.  Di>p.  Se- 
lect. Tom.  111.  p.  lUofi. 

-  Co\-  i^-  2.  Thess.  v.      7-  Eph.  vi.  18. 


ON  STATED  HOURS  OF  PRAYER. 


U7 


state  of  mind.  In  this  sense,  we  lately  quoted  Maxi- 
mus  Tyrius  speaking  of  Socrates,  and  Clement  oi 
Alexandria  saying  of  a  Christian  man,  that  his  whole 
life  is  a  oontimwl  prayer.  Nearly  akin  to  this  is  the 
saying  of  Epictetus,^  "  In  every  affair,  small  or 
great,  he  had  a  reference  to  the  divine  Being!^  It  is 
a  good  and  pious  advice  given  by  Jo.  Lauspergius, 
in  his  Manual  of  a  Christian  Soldier  ;  "  From  every 
thing  you  see  or  hear  learn  to  take  occasion  for 
prayer,  and  for  lifting  up  the  mind  to  God.  For  the 
most  foolish  action  that  can  be  done,  or  seen,  or 
heard  of,  may  afford  to  a  mind  properly  disposed  an 
opportunity  of  going  to  God,  and  conversing  with 
him  by  prayer.'' 

III.  Besides  those  prayers,  to  which  our  pnictical 
writeis  give  the  name  of  Ejaculatory,  by  which  all 
our  actions  ought  in  some  sort  to  be  seasoned,  there 
are  longer,  and — if  we  may  so  express  it — more  formal 
prayers,  which  cannot  be  limited  to  set  times,  because 
they  are  occasioned  by  the  events  which  fall  out  m 
the  course  of  our  affairs.  The  teachers  of  our  re- 
ligion, and  the  very  heathens,  have  enjoined  that  no 
transaction  of  any  moment  should  be  commenced 
without  previously  addressing  the  Almijjjhty.  1  he 
saying  of  Epictetus  is  w-ell  known,  On  every  oc- 
casion WE  OUGHT  TO  PRAY.'  The  instance  of 
Scipio,  related  by  Livy,*  is  truly  admirable,  and  de~ 
serves  to  be  often  exhibited  as  a  model  to  our  states- 
men.    He  never,  for  a  single  day,  proceeded  to  public 

^  Aptid  Arrinn.  Lib.  II.  Cap.  xix. 

*'Et/  TavTo;  T^o^ti^ov  iuxtzov. 
■*  L\\).  xxvi. 


118  ON  STATED  HOURS  OF  PRAYER. 

or  priiate  business  till  he  had  entered  the  Capitol,  and 
spent  a  considerable  time  there,  generally  alone,  in  deep 
fhoyghtfulness.  But  every  Christian  feels  that  an 
immediate  necessity  for  prayer  arises  whenever  he  is 
assailed  by  temptations  to  sin,  or  finds  himself  sin- 
fully affected  by  grief,  or  meets  with  a  sudden  cala- 
mity, or  apprehends  imminent  danger,  or  has  re- 
ceived a  fresh  instance  of  the  divine  goodness,  or 
meets  with  any  occurrences  of  that  sort,  an  enume- 
ration of  which  would  be  endless.  Such  prayers  do 
not  admit  of  being  confined  to  any  stated  periods. 

IV.  Equally  foolish  and  impious  would  it  be  to 
impose  limits  on  the  spirit  of  prayer.  At  whatever 
time  he  is  pleased  to  visit  the  soul,  and  excite  it  to 
prayer,  it  becomes  our  duty  to  throw  aside  every 
hindrance,  and  to  do  that  to  which  we  feel  ourselves 
impelled  by  the  Spirit  of  God.  When  we  are 
visited  by  a  favourable  gale  of  that  heavenly  wind, 
we  ought  instantly  to  spread  the  sails  of  our  prayers, 
without  restricting  ourselves  to  any  one  method 
which,  either  through  slothfulness,  or  laborious  trifl- 
ing,^ might  suffer  the  desired  season  to  pass  away 
unimproved.  We  have  not  in  our  own  power  those 
very  delightful  aflfections  of  the  Divine  Spirit,  and, 
therefore,  whenever  they  do  occur,  it  is  our  duty  to 
follow  them  out  with  the  utmost  earnestness. 

V.  In  the  ordinary  and  daily  exercises  of  religion, 
whether  private  or  secret,  stated  hours  are,  in^many 
respects,  advantageous.  For,  (1.)  They  assist  in 
keeping  up  the  regularity  of  the  business  of  life, 
which  is  always  of  the  greatest  consequence.     (2.) 

Importuna  ToXuT^ayfcotrvvv). 


ON   STATED  HOURS  OF  PRAYER.  119 

They  guard  us  against  indolence,  lukewarmness,  and 
sloth,  by  which  the  mind  would  otherwise  be  easily  over- 
powered. "  We  are  liable,"  says  Calvin,^  "  through 
the  greater  part  of  the  day  to  the  distracting  influence 
of  a  variety  of  business,  from  the  hurry  of  which, 
without  laying  some  sort  of  bridle  on  our  minds,  we 
cannot  escape.  It  is,  therefore,  useful  to  have  cer- 
tain hours  set  apart  for  prayer,  not  that  we  should 
restrict  ourselves  to  hours,  but  that  we  may  be  pre- 
vented from  neglecting  prayer,  which  ought  to  be 
viewed  by  us  as  of  more  importance  than  all  the 
cares  of  life."  (3.)  Such  has  been  the  practice  of  the 
most  excellent  men  in  all  ages,  instances  of  which 
have  been  already  quoted  from  sacred,  ecclesiastical, 
and  profane  writings,  to  which  many  others  might 
easily  be  added.  Whoever  wishes  to  see  more  ex- 
amples may  consult  the  Politica  Ecclesiasf.wci^  of  the 
venerable  Voetius,  where  he  will  find  enough  to  sa- 
tisfy his  thirst. 

Yet  the  following  cautions  will  deserve  attention. 
(1.)  We  must  not  attribute  an}^  mysterious  import  to 
the  arrangement  of  the  hours,  which,  we  grieve  to 
see,  was  superstitiously  done  by  the  ancients,  and  to 
which  the  modern  Romanists,  in  explaining  their  ca- 
nonical hours,  have  added  an  endless  variety  of  trifl- 
ing. All  that  claims  our  attention  is  the  conveni- 
ence, order,  and  regular  and  successful  discharge  of 
the  duties  of  religion.  (2.)  All  men  cannot  and 
ought  not  to  be  limited  to  the  same  times.  There  is 
no  precept  in  Scripture  which  fixes  the  number  or 

1  Comment.  Act.  X.  ^  Xom.  i.  p.  i^l. 


120  ON  STATED  HOURS  OF  PRAYER. 

the  hours  of  prayers.  The  examples  which  are  there 
quoted  with  approbation  are  to  be  imitated  in  sub- 
stance only,  and  not  in  every  minute  circumstance. 
Every  hour  is  not  equally  suitable  to  every  person. 
One  rule  will  apply  to  persons  who  live  in  their  own 
houses,  who  are  their  own  masters  for  the  greater 
part  of  the  day,  and  can  dispose  of  their  time  at  their 
own  pleasure.  Another  rule  will  apply  to  those  who 
live  at  the  pleasure  of  others,  and  whose  services  are 
limited  to  particular  hours,  such  as  labourers,  ser- 
vants, and  the  like.  Justice  requires  that  men  so 
differently  situated  should  not  be  subjected  to  the 
same  regulations.  Every  person  ought  to  select 
those  hours  which  he  finds  to  be  most  convenient  for 
himself  and  his  family.  (3.)  As  the  selection  of 
hours  is  not  a  matter  of  divine  obligation,  but  is  left 
to  individual  prudence,  the  mind  ought  not  to  tie  it- 
self to  them  in  such  a  manner  as  to  imagine,  either 
that  the  duty  has  been  exceedingly  well  performed 
because  the  stated  hours  have  been  observed,  or  that 
a  heinous  fault  has  been  committed  when  one  has 
been  interrupted  at  the  usual  time,  and  compelled  to 
delay  his  prayers  to  a  later  hour.  All  hours  of  the 
day  are  alike  to  God.  But  (4.;  The  stated  hours  of 
prayer  ought  never,  on  slight  grounds,  to  be  set 
aside.  If  a  hindrance  occurs,  we  should  feel  uneasy, 
should  take  the  earliest  opportunity  of  preventing 
the  recurrence  of  such  hindrances,  and  make  up  for 
the  omission  at  the  next  season  of  prayer.  Those 
who  are  accustomed  to  eat  or  sleep  at  a  stated  hour 
feel  appetite  for  food,  or  inclination  to  sleep,  when 
that  hour  arrives,  and  if  food  or  sleep  is  not  then 


ON  STATED  HOURS  OF  PRAYER.        121 

obtained,  they  become  uneasy.  In  the  same  manner 
those  who  enter  cordially  into  the  service  of  God, 
find  the  hours  of  prayer  exceedingly  delightful,  and 
experience  a  degree  of  unpleasantness  not  easily  ex- 
pressed when  other  employments  interfere  with  their 
favourite  exercises. 

It  must  not  be  imagined  that,  by  fixing  in  this 
manner  the  hours  of  prayer,  we  set  a  limit  to  the 
Holy  Spirit,  as  if  he  were  laid  under  the  necessity  of 
attending  to  fixed  hours.  For  (  1 .)  We  have  already 
stated  that,  whenever  any  one  feels  himself  impelled 
by  the  Holy  Spirit  to  pray,  he  ought,  without  a  mo- 
ment's delay,  to  throw  aside  every  incumbrance,  and 
betake  himself  to  prayer,  without  waiting  for  the  ar- 
rival of  the  usual  hour.  (2.)  The  objections  brought 
against  stated  hours  of  prayer  would  apply  with 
equal  force  to  stated  seasons  of  the  public  reading  of 
the  Scriptures,  of  hearing  the  gospel,  and  of  the  ce- 
lebration of  the  eucharist.  For  these,  equally  with 
the  duty  of  prayer,  need  the  presence  of  the  Holy 
Spirit,  and  yet  they  cannot  be  observed  in  a  conve- 
nient and  orderly  manner,  except  at  stated  times. 
(.'3.)  Neither  David,  nor  Daniel,  nor  the  Apostles, 
all  of  whom  observed  stated  seasons,  did  anything 
unworthy  of  the  Spirit  of  prayer.  (4.)  It  is  a  mis- 
take to  imagine  that  we  ought  not  to  pray  except 
when  we  feel  ourselves  excited  by  the  Holy  Spirit  to 
prayer.  Our  obligation  to  the  duty  does  not  de- 
pend on  the  influences  of  the  Spirit,  who,  as  the 
Lord  of  all,  has  his  times  of  working  in  his  own 
power,  but  depends  exclusively  on  the  Divine  ap- 


122  ON  THE  lord's  TRAYER. 

pointment,  wliich  is  the  rule  of  our  actions.  The 
influence  of  the  Spirit  in  the  exercises  of  religion 
must  be  looked  for  by  faith. 


DISSERTATION  VL 

ON  THE  PETITIONS  WHICH  WE  OUGHT  TO  PRESENT 
TO  GOD,  A  SUMMARY  OF  WHICH  IS  CONTAINED  IX 
THE  lord's  PRAYER. 

We  come  now  to  inquire  what  are  those  peti- 
tions WHICH  WE  MAY    LAWFULLY  PRESENT  TO  GOD. 

And  here  the  ignorance  of  all  mortals  becomes  ma- 
nifest. I^or  we  know  not  what  we  should  pray  for 
as  we  oiighO  But  here  again  we  are  struck  with 
the  astonishing  kindness  of  the  Supreme  Being, 
which  assists  our  ignorance,  and  graciously  supplies 
us  with  copies  or  forms  of  prayer.  In  more  than 
one  way  information  respecting  prayer  is  conveyed  to 
us  by  God.  He  does  it  inwardly,  by  the  Spirit ; 
outwardly  by  the  Son. 

The  Spirit  helpeth  our  infirmities,  and  intercedes 
for  us.^  This  subject  has  been  already  handled,  but 
comes  again  under  our  notice  here.  (1.)  He  opens 
the  eyes  of  our  mind  to  see  our  wants  and  unworthi- 
ness,  for  we  are  "  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked.'^     (2.)  He  enables  us 

1   Rom.  viii  2G.  ^  ^gy.  jij,  jy. 


ON  THE   lord's  PRAYER.  123 

to  perceive  the  excellence  of  s}3iritual  benefits,  ''  that 
we  may  know  what  is  the  hope  of  his  calling,  and 
what  the  riches  of  the  glory  of  his  inheritance  in  the 
saints."'  (3.)  He  excites  in  us  an  ardent  desire  of 
those  blessings,  like  that  of  "  the  hart"*  panting  after 
the  water  brooks."  (4.)  He  bestows  on  us  those 
affections  which  are  suitable  to  the  Divine  Majesty, 
to  our  own  vileness  and  unworthiness,  and  to  the  ex- 
cellence of  the  blessings  desired.  And  in  this  sense 
he  is  called  the  Spirit  of  prayer.^ 

But  the  Son  of  God  has  likewise  taught  us  in 
what  manner  we  ought  to  pray.  He  has  done  so  on 
two  occasions ;  first,  of  his  own  accord,  when  suggest- 
ed by  the  wicked  prayers  of  the  Pharisees,'*  and  next, 
at  the  request  of  a  disciple  after  he  had  risen  from 
prayer.5  That  disciple  either  was  not  present  when 
Christ  taught  the  multitude,  or  had  forgotten  what 
had  been  said  by  our  Lord  at  that  time,  or  wished 
to  have  some  more  extended  form.  Our  Lord  was 
pleased  to  repeat  the  same  form,  for  one  more  com- 
plete or  exact  cannot  be  prescribed. 

It  will  be  of  importance  to  examine,  somewhat 
carefully,  those  Hebrew  antiquities  which  tend  to 
throw  light  on  this  form  of  prayer.  As  the  Jews 
had  every  day  stated  hours  of  prayer,  so  they  had 
prayers  appointed  to  those  hours  ;  appointed,  it  is 
said,  by  Ezra,  and  the  men  of  the  Great  Synagogue, 
and  draw^n  up,  in  a  fixed  order,  by  Gamaliel,  who 
lived  in  the  time  of  Christ,  and  was  the  preceptor  of 
the  Apostle  Paul.     The  enactment  of  these  regula- 

i  Eph,  i.  18.  2  Ps,  xlii.  1.  3  Zgch.  xii.  10. 

*  3Jatt.  vi.  9.  5  Luke  xi.  1. 


124  ON  THE  lord's  PR  AYE  II. 

tions  is  mentioned  in  the  Talmud  :  Rahhin  Gamaliel 
says,  every  man  shall  pray  eighteen  prayers  every 
day. 

Those  who  had  not  sufficient  readiness  or  power 
of  memor}'^  to  repeat  conveniently  those  numerous 
prayers,  were  at  liberty  to  use  a  compendious  sum- 
mary, in  which  the  marrow  of  all  those  prayers  might 
be  said  to  be  embodied.  This  summary  they  called 
"{••l^Ti,  ajountain^  of  which  Rabbi  Aquiba  thus  speaks  :^ 
If  this  prayer  be  uttered  orally,^  let  him  pray  the 
eighteen  (prayers)  ;  and  if  not,  (let  him  pray)  the 
summary  of  the  eighteen. 

It  was  then  very  customary  for  the  Jewish  doc- 
tors to  draw  up  for  themselves  and  their  disciples 
forms  and  summaries  of  this  sort,  some  of  which 
have  been  copied  into  the  Talmud.  These  were  not 
intended  to  supersede  the  ordinary  or  stated  national 
prayers,  or  to  excite  any  prejudice  against  them,  but 
to  provide  something  which  migl)t  be  convenient  for 
their  own  private  use.  John  adopted  this  custom, 
which  was  very  common  in  that  age.  He  would  fall 
into  it  the  more  readily  in  consequence  of  those  re- 
markable peculiarities  in  his  doctrines,  which  differed 
widely  from  the  instructions  of  the  Pharisees,  and 
drew  around  him  an  immense  crowd  of  hearers.  Ac- 
cordingly, he  appears  to  have  laid  down  for  his  fol- 
lowers certain  forms  of  prayer,  different  from  those 
which  were  commonly  used  by  the  Pharisees  and  in 
the  synagogues  ^ 

//  // 

^  n^  ]^i*72  Kb  OKI  n^  bbsDD  vsn  inbsn  miiu;  dx 

*  With  his  mouth.  ^  Luke  xi.  I. 


1-25 


It  was  customary.,  too,  to  add  to  the  stated  prayers 
a  short  prayer  by  way  of  conclusion.  Rahhi  Eliezer 
was  wont  to  conclude  his  prayers  by  saying,  *'  May 
it  be  thy  good  pleasure,  O  Lord,  that  love  and  bro- 
therly kindness  may  abide  in  our  dwelling."  And 
Rahhi  Jochanan,  "  Be  pleased.  O  Lord,  to  observe 
our  reproach,  and  regard  our  miseries."*  Accord- 
ingly, our  Saviour,  who,  in  every  respect,  accommo- 
dated iiimself  to  the  customs  and  institutions  of  his 
age,  so  far  as  they  were  proper,  did — both  of  his  own 
accord,  and  at  the  request  of  his  disciples — lay  down 
to  them  this  form,  which  might  be  used  either  as  a 
summary  or  as  a  conclusion  to  long  prayers.  By  us 
it  ought  certainly  to  be  considered  to  be,  as  Cyril  of 
Jerusalem  styles  it,  a  divinely  taught  prayer.'^ 

These  observations  lead  us  towards  the  solution 
of  the  question.  Is  the  Lord's  prayer  merely  a  copy, 
or  is  it  both  a  copy  and  a  foem  of  prayer  ?  Was  it 
given  us  for  the  single  purpose  of  informing  us  as  to 
the  kind  and  manner  of  our  petitions  ?  Is  it  proper  for 
Christians  to  repeat  those  very  words  in  prayer  ?  I 
use  the  word  propep.,  for  hardly  any  person,  I  should 
suppose,  will  seriously  contend  that  our  Saviour  ex- 
pressly limited  his  disciples  to  the  use  of  these  words. 
I  wish  there  were  not  some  Christians  to  be  found 
who,  from  strange  superstition,  would  rather  have 
Christ's  words  wholly  suppressed  than  employ  them 
in  expressing  their  own  prayers  to  God.  We  have, 
certainly,  no  intention  of  entering  into  controversy 
with  those  who  employ  it  also  as  a  form,  provided 
they  do  so  in  an  intelligent  and  devout  manner. 

^  See  Lightfoot  on  Mat.  vi.  9.  '^  ^ioVtouKra  'y>^>». 


126  ox  THE  lord's  prayer. 

The  simple  meaning  of  Christ's  words  seems  to 
lead  us  to  this  conclusion.     After  this  manner^  there- 
fore, pray  7/e/  and  still  more,  When  ye  pray,  say.^ 
His  meaning,  therefore,  is,  that  we  should  take  those 
words  along  with  us.^      Undoubtedly,  the  disciple 
who  made  the  request  did  not  so  much  desire  to  be 
informed  about  the  manner  of  praying,  as  to  be  fur- 
nished with  a  copy  and  form  of  prayer,   similar  to 
those  which  had  been  given  by  the  Pharisees  to  their 
followers,  and  by  John  to  his  hearers.     This  desire 
our    Lord   Jesus    cheerfully   gratifies,    not    saying, 
"  pray  nearly  in  this  manner,"  but,  ivhen  ye  pray,  say. 
He  does  not  say,  ask  that  the  name  of  God  may  be 
hallowed,  that  his  kingdom  may  come,  and  so  on, — 
as  he  would  have  done   if  he  had  meant  it  merely 
as  a  copy.    But  he  says,  when  ye  pray  say,  Our  Fa- 
ther which  art  in  heaven,  hallowed  be  thy  name,  sug- 
gesting not  the  subjects  only,  or  the  dispositions,  but 
the  words  in  which   our   Heavenly  Father  chooses 
to  be  addressed.     Can  any  one  who  takes  an  un- 
prejudiced view  of  these  things  bring  himself  to  be- 
lieve that  it  was  our  Lord's  intention,  in  using  these 
words,  that  the  most   devout   worshippers    of  our 
Heavenly  Father  should  consider  themselves  to  be 
prohibited,   in   all  or  in  most  cases,   from  using  this 
prayer?     When  we  hear   Christ  teaching,   ivhen  ye 
pray,  say,   are  we  at  liberty  to  paraphrase*  it  thus : 
Express  these  things  in  whatever  way  3'ou  please  in 
your  own  words,   but   I  charge  you  to  abstain  from 

^  >I.at.  vi.  9.     2  ],uke  xi.  1.     ^  IIos.  xiv.  2.     *  'raoa(pQxCuv. 


ON  THE  lord's  PRAYER.  127 

using  those  precise  words  which  I  am  now  employ- 
ing ? 

The  next  consideration   is   the   practice    of  the 
Israelitish  church,  which,  by  the  Divine  command, 
addressed   Jehovah   in   prescribed    forms    both    of 
prayer  and  praise.     Thus,   a  form  of  blessing  for 
Aaron   and   his   sons   was    divinely   appointed    by 
the  hands  of  Moses.      Speak  unto  Aaron  and  unto 
his  sons,  saying.  On  this  ivise  ye  shall  bless  the  child- 
ren of  Israel^  saying  unto  them.     There  is  also  on 
record  a  prescribed  form  of  confession  and  prayer, 
to  be  employed  at  the  offering  of  the  first  fruits,' 
and  of  tithes.     This  precept,  it  deserves  attention, 
is  laid  down  in  the  singular  number,  that  every  one 
might  be  aware  of  his  duty  to  use  those  very  words, 
Then  shalt  thou  say  before  the  Lord  thy  God,  I  have 
brought  away  the  hallowed  things  out  of  mine  house, 
kc.^^     Joel,   too,  enjoined  a  form  of  supplication  on 
the  priests.    Let  the  priests,  the  ministers  of  the  Lord, 
weep  between   the  porch  and  the  altar,  and  let  them 
say,  spare  thy  people,  0  Lord,  and  give  not  thine  he- 
ritage to  reproach,  that  the  heathen  should  rule  over 
them .'  wherefore  should  they  say  among  the  people. 
Where  is  their   God  ?     Next,  as  to  the  Psalms  of 
David,  such  of  them  as  belong  to  the  class  of  psalms 
of  supplication,^  what  else  are  they  than  forms  of 
prayer  laid  down  for   the  ordinary  benefit  of  the 
church?     "  Moreover,  Hezekiah  the  king  and  the 
princes  commanded  the  Levites  to  sing  praise  unto 
the  Lord  with  the  words  of  David,   and  of  Asaph, 

1  Deut.  xxvi.  5.  ^  pe^^  xxvi.  13—15.         ^  \uxtixU. 


128  ON  THE  lord's  PRAYER. 

the  seer."^  The  use  of  settled  forms  of  prayer, 
which  was  so  becoming  a  practice  in  the  ancient 
church,  ought  not  to  be  reckoned  unbecoming  in  a 
modern  church,  for  whose  use  settled  forms  of 
prayers  and  thanksgivings  have  been  handed  down 
from  the  remotest  times.  The  Psalms  and  the  books 
of  the  Prophets  contain  many  devotional  composi- 
tions which  were  pronounced  and  sung  by  ancient 
believers  in  expectation  of  future  benefits,  and  which 
are  highly  suitable  to  our  own  times. 

The  same  practice  prevailed  in  the  ancient  Chris- 
tian Church,  by  which  the  repetition  of  the  Lord's 
Prayer  was  held  in  the  greatest  veneration.  "  Why 
should  we  wonder  ?"  says  Tertullian,  "  God  alone 
could  instruct  us  in  what  manner  it  was  his  own  will 
that  we  should  pray.  The  service  which  derives  its 
appointment  from  him,  and  which,  even  when  utter- 
ed by  divine  lips,  was  animated  by  his  spirit,  ascends 
by  its  own  right  to  heaven,  commending  to  the  Fa- 
ther those  prayers  which  the  Son  has  taught.''^  Cy- 
prian, in  like  manner,  in  an  early  part  of  his  discourse 
on  the  Lord's  Prayer,  thus  expresses  himself: — 
"  Christ,  among  his  other  precious  instructions  and 
divine  precepts,  by  which  he  lays  before  his  people 
the  way  of  salvation,  has  himself  given  a  form  of 
prayer, — has  himself  taught  and  instructed  us  what 
ought  to  be  our  prayer.  He  who  gave  us  life  has, 
in  the  exercise  of  the  same  goodness  which  led  him 
to  bestow  his  other  favours,  taught  us  how  to  pray, 
in  order  that,   when  we  address  the  Father  in  the 

^  2  Chr.  xxlx.  oi).  '  De  Oratione. 


ON  THE  lord's  PRAYER.  129 

prayer  which  the  Son  has  taught  us,  we  may  be  the 
more  favourably  heard."  And,  a  little  after,  he  adds, 
"  What  prayer  can  be  more  spiritual  than  that  which 
has  been  given  to  us  by  Christ,  by  whom,  also,  the 
Holy  Spirit  has  been  sent  to  us  ?  What  prayer  can 
have  greater  power  with  the  Father  than  that  which 
came  from  the  lips  of  the  Son,  who  is  the  Truth  ? 
To  pray  in  a  manner  different  from  that  which  he 
has  taught  us  infers  not  merely  ignorance  but  blame. 

Let  us  therefore  pray,   my  beloved 

brethren,  as  our  Divine  Master  has  taught.  To 
supplicate  God  in  his  own  appointed  manner,  to 
pour  into  his  ear  the  prayer  of  Christ,  argues  friendly- 
and  familiar  intercourse.  Let  the  Father  acknow- 
ledge his  own  words  when  we  pray 

He  saySj  whatsoever  ye  shall  ask  of  the  Father  in  my 
name  he  will  give  it  you.  How  much  more  power- 
fully do  we  demand  what  we  ask  in  the  name  of 
Christ  when  his  own  prayer  is  employed  to  express 
our  requests  ?" 

While  it  was  thus  customary  for  the  ancients  to 
employ  the  Lord's  prayer,  their  manner  was,  after  it 
was  finished,  to  add  other  prayers  as  circumstances 
required.  Tertullian  thus  follows  up  the  observa- 
tions which  we  have  already  quoted.  "  Since  our 
Lord,  who  foresaw  the  necessities  of  men,  after  pre- 
scribing the  form  of  prayer,  specially  adds,  Ask,  and 
it  shall  be  given  you,  and  since  there  are  petitions 
which  every  one  has  to  offer  arising  out  of  his  own 
circumstances,  when  the  Lawful  and  Ordinary 
PRAYER  (for  so  he  designates  the  Lord's  prayer)  has 
been  laid  as  the  foundation,  we  are  at  liberty  to 

K 


130  ON  THE  lord's  PRAYER. 

build  upon  it  other  petitions."  Thus  in  Tertullian's 
time  the  practice  in  Africa  was,  that  the  Lord's 
prayer  was  first  pronounced,  and  was  followed  by 
the  other  praj'^ers.  But  at  other  times  and  places, 
the  other  prayers  came  first,  and  the  Lord's  prayer 
was  added  by  way  of  conclusion.  "  Immediately 
after  our  prayers,"  says  Gregory,  "  we  repeat  the 
Lord's  prayer."^ 

The  ancients,  however,  had  one  peculiarity  widely 
different  from  what  is  customary  among  us.  They 
did  not  teach  the  Lord's  prayer  to  catechumens. 
They  did  not  even  think  it  lawful  for  unbaptized 
persons  to  use  that  prayer.  They  did  not  permit 
the  uninitiated  to  be  present  when  that  prayer  was 
repeated  in  the  public  services.  Their  reasons  for 
observing  this  custom  were  chiefly  two.  The  first 
was,  that  as  Baptism  is  the  Sacrament  of  Regenera- 
tion, they  did  not  think  it  right  that  God  should  be 
addressed  under  the  name  of  Father  by  those  who 
had  not  by  baptism  given  evidence  of  their  regene- 
ration. We  do  not,  says  Theodoret,  teach  this  prayer 
to  the  uninitiated,  but  to  the  initiated.  For  none  of 
the  uninitiated,  while  he  has  not  yet  received  the  grace 
of  adoption,  ventures  to  say,  Our  Father  which  art 
in  heaven.  But  he  who  has  received  the  grace  of 
baptism  calls  God  Father,  in  consequence  of  being 
enrolled  among  the  children  of  his  grace?'     Another 

^    I.ih.  vii.     Ep.  Ixiv. 

^  Ta'v.»v  T>]v  <!r^o!nv^viv  Iv  rsvs  ifzv'ruvg  kWu.  tov?  fjt.vTTayu- 
ytvf/.  vevs  ^I'hd.ff'OfA'.v.  'Ov\)?  yao  ruv  ctfJi-vnTm  kiyi.v  ToXfjca.  TlxTt^ 
rfiu*  0  iv  ■To~i  Iv^avoii    (/.»   ca  li\xfiivis  t  >j,-  lioherixs  to  ^a^irfia      'O 


ON  THE  lord's  PRAYER.  131 

reason  was,  the  repetition  of  the  Lord's  prayer  was 
thought  by  some  to  have  been  employed  in  the  con- 
secration of  the  Eucharist  by  the  apostles.  It  was 
used  at  least  by  themselves  in  the  Eucharist,  and  the 
fourth  petition  about  our  daily  bread  was  interpret- 
ed by  many  as  relating  to  the  Eucharist.^  As  the 
uninitiated  catechumens  could  not  take  part  in  that 
sacrament,  it  would  have  served  no  purpose  for  them 
to  have  repeated  that  prayer,  which  Mas  connected 
in  so  many  ways  with  the  Eucharist.  But  these,  like 
many  other  opinions  of  the  ancients,  are  not  free 
from  superstition.  Neither  regeneration  nor  adop- 
tion depends  on  baptism  ;  nor  is  it  necessar}^  that, 
every  time  we  repeat  the  Lord's  prayer,  our  thoughts 
should  be  directed  to  the  Eucharist. 

But  superstition  is,  in  my  opinion,  equally  charge- 
able on  those  who  avoid  the  repetition  of  the  Lord's 
prayer  as  a  dangerous  rock,  and  who  reckon  it  an 
evidence  of  their  superior  godliness,  that  they  have 
ordered  this  form  to  be  banished  from  Christian 
f^imilies,  and  from  religious  assemblies.  And  since 
our  present  object  is  to  point  out  the  extraordinary 
wisdom  manifested  by  our  Lord  in  forming  this 
prayer,  it  will  be  proper  to  examine  the  principal  ar- 
gument of  those  who  forbid  pious  persons  to  use  it. 
They  contend  that — 1.  He  who  worships  God  in  the 
spirit  ought  not  to  be  confined  to  words,  lest,  amidst 
excessive  attention  to  syllables,  the  warmer  emotions 

^2  T~j  Tay  ^wTTT'ta-fzurcs   nrvx^ni'-cii    caioiKi    •jrari^a  xa.X€  <rot   Qius. 


132  ON  THE  lord's  PRAYER* 

of  piety  should  be  repressed.  II.  There  is  no  small 
danger  of  idolatry  being  paid  to  words  so  frequently 
repeated,  and  so  earnestly  commended  on  the  ground 
of  their  divine  origin.  III.  So  frequent  a  repetition 
of  the  same  words  is  the  vain  repetition^  condemned 
by  Christ.  IV.  The  diversity  of  the  words  em- 
ployed in  the  inspired  narratives  of  Matthew  and 
Luke  sufficiently  shows,  that  it  was  not  our  Lord's 
intention  to  bind  us  to  words.  V.  The  Apostles, 
though  they  heard  this  prayer  from  our  Lord's  own 
mouth,  never  employed  it.  VI.  This  prayer  does 
not,  with  sufficient  particularity,  express  our  wants, 
for  the  supply  of  which  we  have  frequent  occasion  to 
address  the  Supreme  Being.  VII.  It  is  not  adapted 
to  all  times  and  circumstances :  for  how  should  a 
person  in  the  jaws  of  death  pray  for  his  daily  bread  ? 
VIII.  It  frequently  amounts  to  imploring  a  curse 
instead  of  a  blessing  on  those  who  use  it ;  for  if  any 
person  who  is  not  conscious  of  an  intention  to  for- 
give the  offences  of  his  enemies,  shall  say  to  God, 
Forgive  my  debts  as  I  forgive  my  debtors,  he  asks 
not  the  forgiveness  of  his  debts  but  his  own  con- 
demnation. 

On  these  arguments  I  shall  first  of  all  make  some 
general  observations,  and  shall  afterwards  give  to 
each  of  them  a  particular  reply.  I  request  attention 
then  to  a  point  already  proved,  that,  in  the  ancient 
Church  of  Israel,  forms  of  blessing,  confession, 
prayer,  and  thanksgiving  were,  beyond  all  contro- 
versy, prescribed  by  Divine  authority.     It  was  the 


ON  THE  lord's  PRAYER.  133 

will  of  God,  I  may  likewise  observe,  that  in  the  pub- 
lic services  of  religion  the  same  prescribed  words 
should  be  employed,  at  least  in  psalms  and  hymns, 
in  which  the  poetry  and  music  did  not  easily  admit 
the  substitution  of  other  words  and  sentiments  than 
those  which  had  been  put  down.  In  some  instances 
he  chose  to  confine  them  to  the  very  letters  of  the 
alphabet,  with  which  the  verses  commence  in  regular 
order,  this  highly  artificial  arrangement  being  adopted 
for  the  purpose  of  impressing  the  words  more  strongly 
on  the  memory.  If  the  singers,  or  any  of  the  Israel- 
ites, had  chosen  purposely  to  transpose  those  verses, 
or  to  employ  others  in  their  room,  they  would  un- 
doubtedly have  been  chargeable  with  pouring  con- 
tempt on  the  holy  skill,  which  was  communicated  to 
inspired^  men  by  the  Spirit  of  God,  and  attempting 
in  superstitious  rashness  to  elude  the  Divine  wis- 
dom. Nor  ought  it  to  be  forgotten  that  some  sacred 
songs  of  this  kind  were  to  be  used  exclusively  on  the 
Sabbath-days,  of  which  the  title  of  the  xcii.  Psalm 
may  be  adduced  in  proof. 

I  now  appeal  to  every  unprejudiced  person  if  the 
arguments  brought  against  the  use  of  the  Lord's 
prayer  be  not  equally  strong  against  the  forms  pre- 
scribed by  divine  authority  to  the  Israelites  ?  Would 
it  have  been  allowable  at  that  time,  in  opposition  to 
a  divine  appointment,  to  argue  that  the  narrow  limits 
of  forms  have  a  tendency  to  restrain  those  move- 
ments which  proceed  from  the  spirit  of  grace  and 
prayer ;  that  there  is  danger  of  acquiring  an  idola- 

^  &t>)Tviva'rais» 


104  ON  THE  lord's  PRAYER, 

trous  attachment  to  words  repeated  in  tl)is  manner 
witliout  variation ;  that  the  frequent  utterance  of 
them  is  chargeable,  at  least,  with  vain  repetition  ; 
that  they  do  not  embrace  those  desires  which  a  pious 
soul  longs  to  pour  out  before  God  ;  that,  in  short, 
they  are  not  adapted  to  all  states  and  conditions  ; 
that  all  those  forms,  therefore,  would  be  better  laid 
aside,  and  that  every  saint,  according  to  the  measure 
of  the  spirit  granted  to  him,  ought  to  form  for  him- 
self prayers,  confessions,  and  thanksgivings,  in  which, 
with  greater  freedom  and  warmth,  and  without  any 
injury  to  the  Spirit's  operations,  he  might  express  to 
the  Supreme  Being  the  thoughts  of  liis  heart  ?  If  the 
Israelites  were  nut  at  liberty  to  reply  to  God  in  this 
manner,  why  are  we  now  at  liberty  ?  If  those  argu- 
ments are  weighty  against  the  use  of  the  Lord's 
prayer,  how  comes  it  that  they  are  not  weighty  against 
ancient  forms  ?  Or  if  they  be  of  no  value  against  the 
latter,  what  can  lead  us  to  believe  that  they  possess 
any  value  against  the  former  ?  Does  the  mere  differ- 
ence of  times  and  dispensations  increase  or  diminish 
the  value  of  arguments  al)out  spiritual  devotion  in 
prayer, — a  subject  which  belongs  to  the  rational  wor- 
ship of  God,  and  is  not  affected  by  the  diversity  of 
times  or  dispensations  ? 

It  may  likewise  be  observed  that  the  use  of  the 
Psalms  in  singing  the  praises  of  God  has  received 
the  highest  commendation  from  the  whole  Christian 
Church.  But  there  is  no  argument  brought  against 
the  repetition  of  the  Lord's  prayer,  which  does  not 
apply  with  equal  force  to  the  singing  of  sacred  songs. 
If  it  be  improper  to  adhere  to  the  words  of  the  prayer, 


ON  THE  lord's  PRAYER.  135 

how  comes  it  to  be  proper  to  keep  close  by  the  words 
of  a  psalm  ?     Is  the  spirit  less  restrained  by  adapting 
itself  to  words  arranged  with  the  skill  of  the  musi- 
cian than  by  following  a  simpler  style  of  prayer  ? 
How  comes  it  that  the  words  of  a  prayer  distract, 
and  the  words  of  a  psalm  do  not  distract,  the  atten- 
tion of  the  mind  ?     Does  less  danger  of  idolatry  arise 
from  the  elegant,  affecting,  and  lofty  composition  of 
a  psalm,  v/hich  gives  both  to  the  ear  and  to  the  mind 
unspeakable  delight,  than  from  a  prayer,  tlie  very 
style  of  which  recommends  itself  by  natural  beauty 
and  artless  elegance?     Where  are  sentiments   and 
words  more  frequently  repeated  than  in  the  Psalms  ? 
and  yet  to  charge  them  with  vain  repetition  would  be 
horrid  profaneness  and  actual  blasphemy.     Do  we 
not  sing  many  of  the  Psalms  of  David,  which  are 
much  less  suitable  to  our  time    and  circumstances, 
than  what  we  find  in  the  Lord's  prayer  ?     In  short, 
if  the  frequent  singing  of  those  psalms  contribute,  as 
it  undoubtedly  does  contribute,  to  edify  and  excite 
our  minds,  how  comes  our  edification  to  be  prevent- 
ed, and  the  excitement  of  our  minds  to  be  hindered 
by  the  repetition  of  the  Lord's  prayer,  conducted  in 
that  attentive  manner  which  alone  we  recommend  ? 
We  shall  now  offer  a  brief  reply  to  each  of  the  ar- 
guments in  their  order.     1.  We  are  as  little  inclined 
as  our  opponents  to  confine  the  spirit  of  prayer,  or 
those  who  pray  in  the  spirit,  to  the  use  of  any  parti- 
cular words.     But  because  we  are  not  bound  to  cer- 
tain words,  it  does  not  follow  that  it  is  unlawful  or 
unsuitable  to  employ  them.     If  we  are  allowed  to  ad- 
dress God  in  our  words,  shall  we  not  be  allowed  to 


136  ON  THE  lord's  PRAYER. 

address  Him  in  His  own  ?     Do  we  expect  that  our 
imperfect  attempts  at  finding  appropriate  language 
will  be  more  acceptable  to  him  than  his  own  words 
full  of  inexpressible  wisdom  ?     It  is  not  even  univer- 
sally true  that  the  attentive  consideration  of  words 
interrupts  devotional  feeling  ?     That  might  perhaps 
happen  if  one  were  to  attend  very  closely  to  the 
words  themselves,   but  not  if,   by  the  assistance  of 
words  remarkable  for  fulness  of  meaning,  he   were 
endeavouring  to  rise  to  the  contemplation  of  those 
lofty  and  heavenly  sentiments  which  these  words  are 
fitted  to  convey.     An  equal  measure  of  devotional 
feeling  is  necessary  in  listening  to  the  voice  of  God, 
when  he  is  pleased  to  address  us,  as  in  our  own  ad- 
dresses to  ttie  Supreme  Being,  and  yet  the  very  syl- 
lables— if  I  may  be  allowed  the  expression — of  the 
inspired  communication  are  not,  on  this  account,  to 
be  less  carefully  weighed.    We  must  hearken  diligent- 
ly^ with  much  heed,^  that  the  Divine  wisdom  appear- 
ing in  them  may  exite  in  us  a  higher  degree  of  holy 
astonishment. 

n.  To  commit  idolatry  about  the  Lord's  Prayer  is 
to  ascribe  to  it  some  Divine  power  or  veneration 
which  does  not  belong  to  it.  This  is  done  by  those 
persons  who  imagine  that  the  words  themselves,  be- 
cause Christ  is  their  author,  possess  such  M^orth  and 
efficacy  with  the  Father,  that  the  bare  repetition  of 
them,  unaccompanied  by  the  attentive  exercise  of  the 
mind,  is  sufficient  for  obtaining  blessings  from  hea- 
ven. The  true  way  of  avoiding  this  danger  is  not  to 
neglect  the  use  of  this  prayer,  but  to  entertain  a  deep 
^  Isa.  xxi.  7. 


ON  THE  lord's  PRAYER.  137 

and  serious  conviction  that  an  unmeaning  muttering 
of  any  words  whatever  to  the  Supreme  being  is  abso- 
lute ungodliness, — that  tliere  is  no  value  in  their 
sound, — that  the  matter  conveyed  by  these  expres- 
sive words  ought  to  be  carefully  and  devoutly  con- 
sidered,— that  the  mind  ought  to  be  prepared  for  be- 
ing excited  by  means  of  the  words  to  the  desire  of 
heavenly  things,  and,  when  excited,  for  expressing  its 
desire  to  the  Supreme  being.  If  this  be  done,  there 
remains  not  even  the  semblance  of  idolatry.  The 
frequent  repetition  of  the  Lord's  prayer,  which  raises 
our  minds  to  our  Heavenly  Father,  and  teaches  us  to 
ascribe  to  Him  alone  the  kingdom,  the  power,  and  the 
glory  is  really  attended  by  no  greater  danger,  in  refe- 
rence to  that  prayer,  than  the  frequent  repetition, 
strict  enforcement,  and  careful  examination  of  the 
words  of  the  second  commandment,  by  which  all 
idolatry  is  forbidden. 

HI.  What  the  vain  repetition^  condemned  by 
Christ  is,  we  have  already  explained.*  But  the  daily, 
attentive,  and  devout  repetition  of  this  prayer,  has 
nothing  to  do  with  that  vain  repetition,  unless  we 
shall  dare  to  charge  our  Lord  himself  with  having 
committed  this  fault,  when  he  prayed  most  fervently, 
repeating  three  times  the  same  words. 

IV.  Since  our  Lord,  according  to  Luke's  narra- 
tive, repeats  the  same  form  of  prayer  which  had 
been  formerly  delivered,  as  Matthew  informs  us,  at  a 
different  time  and  place,  it  ought,  on  this  account,  to 
stand  higher  in  our  esteem.     From  that  circumstance 

'   B«TTaA#y/«.  8  Dissertation  I. 


1S8  ON  THE  lord's  PRAYER. 

we  are  entitled  to  conclude  that  our  Lord  intended 
this  prayer  to  be  familiarly  used  by  his  disciples, 
since  he  laid  down  a  second  time  the  same  prayer, 
instead  of  dictating  additional  prayers,  and  leaving 
it  to  his  disciples  to  make  their  choice.  Besides, 
there  is  so  very  small,  or  almost  no  difference,  be- 
tween the  words  as  reported  by  Matthew  and  Luke, 
(if  you  except  the  clause  given  by  Matthew  and  omit- 
ted by  Luke)  that  our  Lord  appears  to  have  discoun- 
tenanced, rather  than  approved,  by  his  example,  the 
proposed  substitution  of  other  words.  We  have  no 
wish,  as  we  have  repeatedly  observed,  to  restrict  the 
worshippers  to  syllables. 

V.  We  do  not  read,  it  is  true,  that  the  Apostles 
used  this  form  ;  but  we  must  not  at  once  den}^  nor 
are  we  always  at  liberty  to  doubt,  events  which  are 
not  expressly  related  to  have  happened.  It  is  no- 
where recorded  that  Elijah  anointed  Elisha  to  be  a 
prophet,  or  Hazael  to  be  king  of  Syria,  as  he  had 
been  commanded  by  God  to  do.  From  the  want  of 
this  record,  are  we  at  liberty  to  conclude  that  the 
holy  prophet  neglected  to  obey  the  commandment  of 
the  Lord  ?  No  account,  so  far  as  I  remember,  is 
given  us  in  the  sacred  writings  of  a  jubilee  observed 
by  the  Jews,  and  yet  that  it  was  generally,  if  not  al- 
ways observed,  is  beyond  a  doubt.  It  is  nowhere 
expressly  said  that  the  Apostles  baptized  in  the  name 
of  the  Father,  and  of  the  Son^  and  of  the  Holy  Ghost ; 
but  as  they  had  been  commanded  to  do  this,  we  de- 
voutly conclude,  that  as  obedient  servants  of  Christ, 
they  did  not  neglect  this  observance.  If,  therefore, 
we  have  no  express  commendation  of  the   Lord's 


ON  THE  lord's  PRAYER.  133 

Prayer,  warranting  us  to  conclude  that  the  Apostles 
used  it,  let  us  at  least  not  venture  to  argue  from  the 
silence  of  Scripture,  that  they  neglected  to  do  what 
w^as  recommended  to  them  by  our  Lord.  Let  this 
point  remain  undecided,  so  as  to  lend  no  assistance 
to  either  party. 

VI.  We  admit  that  all  our  wants  are  not  particu- 
larly expressed  in  this  prayer ;  but  there  are  none 
which  cannot  be  referred  to  some  part  of  it,  in  which 
their  general  principles  are  contained.  No  one  thinks 
of  objecting  to  additional  prayers  in  which  our  urgent 
necessities  shall  be  spread  out,  if  the  case  require  it, 
into  copious  detail.  Great  caution  v;ill  indeed  be 
necessary,  lest  in  descending  to  unnecessary  minute- 
ness, we  ask  what  would  prove  hurtful  rather  than 
beneficial,  lest  instead  of  an  egg  we  ask  a  scorpion. 
To  make  use  of  other  prayers  does  not  necessarily 
imply  that  this  prayer  is  to  be  set  aside.  On  the  con- 
trary, as  it  may  and  frequently  does  happen,  that 
even  in  the  longest  prayers  some  things  are  omitted 
which  yet  are  intimately  connected  with  the  glory 
and  kingdom  of  God,  is  it  not  advisable  to  add  to 
our  supplications  this  prayer  in  which  we  are  certain 
that  nothing  has  been  omitted  ? 

Vn.  We  do  not  think  it  absolutely  necessary  that 
this  prayer  should  be  used  at  all  times,  and  on  all 
occasions.  To  understand  time  and  manner  is  one 
characteristic  of  a  wise  man.  Yet  I  do  not  see  that 
there  are  any  seasons  in  which  that  prayer  ought  to 
be  reckoned  unsuitable.  Even  when  prayers  are  of- 
fered by,  or  in  behalf  of  a  dying  man,  what  absurdity 
is  there  in  mentioning  daiff/  bread?     Each  worship- 


140  ON  THE  lord's  PRAYER. 

per  prays  not  for  himself  only,  but  for  all  with  whom 
he  is  in  any  way  connected.  If  this  prayer  is  at  any 
time  not  offered  hy  many,  it  is  at  all  times  offered^r 
many, — for  Christians,  whom  every  believer  is  bound 
to  associate  in  his  mind  as  needing  or  receiving  the 
same  blessings  with  himself.  The  word  bread  de- 
notes all  things  which  belong  to  the  present  life,  in- 
cluding the  mitigation  of  pain,  and  increased  freedom 
of  breathing.  What  should  hinder  a  petition  of  that 
sort  from  being  presented  at  that  very  moment  ?^ 

^  In  replying  to  the  seventh  objection,  our  author  has  some 
appearance  of  becoming  a  special  pleader.  His  reference  to 
the  fulness  of  meaning  embodied  in  the  Prayer,  as  Avell  as  to 
the  numerous  persons  to  whom  it  may  be  understood  to  have  a 
reference,  does  certainly  seem  to  be  a  little  overstrained.  If 
in  a  solitary  passage  he  shall  be  supposed  to  have  failed,  the 
contrast  will  the  more  forcibly  remind  the  reader  of  the  de- 
lightful candour  and  singular  ability  with  which  the  argument 
has  been  conducted.  Yet  on  closer  inspection  it  will  be  found, 
that  even  that  portion  of  his  reasonings  which,  at  first  sight, 
will  strike  certain  classes  of  readers  as  sophistical  and  feeble,  is 
not  easily  refuted. 

It  ought  to  be  remembered,  that  were  this  passage  removed 
or  fully  answered,  the  body  of  the  argument  would  remain  un- 
touched. More  is  attempted  to  be  proved  than  was  essential  to 
his  purpose.  Having  admitted  it  to  be  "  not  absolutely  neces- 
sary  that  this  prayer  should  be  used  at  all  times,  and  on  all  oc- 
casions," he  might  have  held  himself  excused  from  vindicating 
its  use  at  those  times,  and  on  those  occasions,  on  which  its  pro- 
priety was  liable  to  be  disputed. — Give  us  this  day  our  daily 
bread,  when  uttered  by  a  dying  man,  does  unquestionably  sound 
like  something  inappropriate.  But  the  ear  is  not  in  all  cases  a 
safe  guide.  Our  Wesminster  Divines  define  the  petition  to  be 
"  that  of  God's  free  gift  we  may  receive  a  competent  portion  of 
the  good  things  of  this  life,  and  enjoy  his  blessing  with  them." 


ON  THE  lord's  PRAYER.  141 

VIII.  He  who  does  not  cherish  a  disposition  to 
forgive  the  offences  of  his  fellovvmea  is  no  better 
prepared  for  offering  any  other  prayer  to  God,  than 
for  offering  this  prayer.      Whatever  words  he  may 

Does  not  this  embrace,  as  stated  above,  "  the  mitigation  of  pain, 
and  increased  freedom  of  breathing?"  A  person  little  accus- 
tomed to  make  use  of  the  Lord's  Prayer  is  the  most  likely  to 
observe  the  literal  import  of  the  word  bread.  One  who  has 
been  long  familiarized  to  the  devout  use  of  this  prayer,  will 
more  naturally  think  of  its  wider  and  juster  acceptation. 
At  whatever  period  of  this  mortal  life  he  shall  present  this  pe- 
tition as  embracing  that  share  of  temporal  benefits  which  his 
heavenly  Father  may  be  pleased  to  bestow,  he  can  hardly  be  re- 
garded as  pursuing  it  to  unwarrantable  refinements,  without 
questioning  the  interpretations  given  by  our  most  approved  ex- 
positors. If  any  one  shall  still  hold,  that  on  his  death-bed,  he 
could  not  consistently  present  the  Fourth  Petition,  what  has 
been  said  may  lead  him  to  judge  more  charitably  of  a  fellow- 
Christian,  by  whom  the  appropriateness  of  the  prayer  is  viewed 
in  a  different  light — I  may  take  this  opportunity  of  remarking, 
that  our  author  has  somewhat  encumbered  his  argument  re- 
specting the  use  of  the  I^ord's  prayer,  by  overlooking  (though 
but  occasionally)  the  distinction  between  c?^/g;irfm^  the  practice 
of  those  Christians  who  make  frequent  use  of  the  Lord's  prayer, 
and  enforcing  their  practice  on  others.  He  set  out  with  proving 
the  lawfulness  of  using  this  prayer,  and  proposed  "  to  examine 
the  principal  arguments  of  those  who  forbid  pious  persons  to 
use  it."  Here  he  is  completely  successful,  and  triumphs  over 
his  opponents,  not  with  the  airs  of  a  haughty  disputant,  which 
were  foreign  to  his  mild  and  Christian  heart,  but  with  the  power 
of  overwhelming  argument.  Never  was  the  charge  of  super- 
stition more  successfully  repelled,  or  more  dexterously  thrown 
back  upon  its  authors. — An  important  lesson  of  Christian  cha- 
rity is  thus  taught.  The  degree  of  frequency  with  which  the 
Lord's  prayer  shall  be  employed  has  been  left  to  private  judg- 
ment in  the  exercise  of  that  liberty  with  which  Christ  hath  made 


142  ON  THE  lord's  PRAYER. 

happen  to  employ  in  asking  the  forgiveness  of  his 
sins,  let  him  not  expect  to  obtain  it,  if  he  indulge 
hatred  and  the  desire  of  revenge,  and  refuse  to  be 
reconciled  to  his  neighbour.  Would  he  escape  the 
righteous  judgment  of  God  ?  Let  him  not  abstain 
from  repeating  the  Lord's  prayer,  the  mere  omission 
of  which  would  do  him  no  good ;  but  let  him  bring 
his  mind  to  be  able  to  say  without  hypocrisy,  For- 
give, as  I  forgive.  This  is  the  will  of  God  by  which 
we  are  constantly  bound.'  And  thus  I  have  suffi- 
ciently blunted  the  edge  of  those  arguments  which 
some  persons  have  thought  fit  to  employ  against  the 
use  of  the  Lord's  prayer. 

V\'hile  we  consider  it  to  be  the  privilege  and  duty 
of  Christians  to  make  use  of  the  Lord's  prayer,  it 
must  not  be  concluded  that  the  mere  repetition  of  it 
is  enough,  and  that  all  other  prayers  are  nearly  useless. 

us  free.  Individuals  and  communities  are  at  liberty  to  pray  to 
God  in  any  v/ay,  not  forbidden  by  his  word,  which  they  find  to 
be  most  conducive  to  their  edification  and  comfort.  But  they 
are  not  at  liberty  to  pronounce  that  modes  of  worship,  at  va- 
riance with  those  which  they  have  adopted,  are  unfitted  to 
nourish  lively  devotion.  Nothing  is  less  safe  than  to  take  our 
experience  as  the  sole  standard  for  estimating  the  religious  ex- 
ercises of  those  whose  habits  and  associations,  from  their  earliest 
years,  may  have  been  widely  difi*erent  from  our  own.  That  an 
exceedingly  frequent  use  of  the  Lord's  prayer  is  consistent  with 
high  spirituality  of  mind,  receives  here  a  demonstration,  to 
which  a  satisfactory  answer  will  not  easily  be  framed.  The 
argument  derives  great  additional  weight  from  being  employed 
by  the  venerable  Witsius,  on  whose  writings  warm  devotion 
and  holiness,  not  le.ss  ih  sn  uncomn  on  ab.litits  and  learning, 

are  stro  igly  impressed. T. 

^  Mat.  vi.  14,  15. 


ON  THE  LOED's  PRAYER.  143 

About  the  end  of  the  eleventh  century  arose  the  sect 
of  the  Bogomihs^  scattered  far  and  wide  through- 
out all  the  eastern  churches,  and  descended  from  the 
ancient  Euchites  and  Massalians ?■  A  short,  but 
correct,  and  exceedingly  learned  Dissertation  on  the 
history  of  that  sect  was  written  by  a  very  celebrated 
and  eminent  divine,  Samuel  Andreae.  Among  the 
errors  attributed  to  those  mad  heretics,  the  following 
is  stated  by  Harmenopnlus?  The  term  prayer'^  is 
applied  hy  them  exclusively  to  the  Lords  prayer,  and 
other  prayers  they  reject,  calling  them  idle  talking.* 

•I  "  Whose  founder,  E-asilius,  a  monk  by  profession,  Avas 
burnt  at  Constantinople,  under  the  reign  of  Alexius  Comnenus, 
after  all  attempts  to  make  him  renounce  his  errors  had  been 
ineffectual.  By  the  accounts  we  have  of  this  unhappy  man,  it 
appears  that  his  doctrine  resembled,  in  a  striking  manner,  the 

rehgious  system  of  the  ancient  Gnostics  and  Manicheans 

The  name  of  this  sect  was  taken  from  the  divine  mercy,  which 
its  members  are  said  to  have  incessantly  implored  ;  for  the 
word  bogomilus,  in  the  Mysian  language,  signifies  calling  out 
for  mercy  from  above." — Mosheim's  Eccl.  Hist.  Cont.  XI J, 

'■^  "  Massalians  and  Euchiles  are  denominations  that  signi- 
fy the  same  thing,  and  denote,  the  one  in  the  Hebrew,  and  the 
other  in  the  Greek  language,  persons  that  pray.  A  sect,  under 
this  denomination,  arose  during  the  reign  of  the  Emperor  Cou- 
stantius,  about  the  year  361,  founded  by  certain  monks  of  Me- 
sopotamia, who  dedicated  themselves  Avholly  to  prayer,  and 
held  many  of  the  doctrines  attributed  by  JMosheim  to  the  Mas- 
salians of  the  twelfth  century." — Note  by  Dr.  i\lacliiine,  trans- 
lator of  Mosheim's  Ecclesiastical  History. 

^  De  Sectis.     Sect  xix. 

*  Movnv  ovo/u,ci^ev!Tiy  •r^oo'£l»;^;»^yJ  to  Hdrip  hf^i^v,  rag  ^i  u/.>.a; 
a^STovffi,    SuTToXoyiav    xcx.Xcvvr-;. 

^    Vain  repetition,  by  which  QxTToXoyia  is  rendered  in  Jlatt. 


144  ON  THE  lord's  PRAYER. 

But  these  sentiments  are  opposed  to  the  constant 
practice  of  our  Lord  and  his  Apostles,  and  of  be- 
lievers in  all  ages,  who  addressed  God  in  prayers 
which  were  adapted  to  the  subject,  and  to  the  oc- 
casion which  gave  rise  to  them.  We  do  not  even 
think  that,  viewed  as  a  concluding  clause,  it  ought 
necessarily  to  be  added  to  all  our  prayers,  or  that 
they  will  be  imperfect  or  unacceptable  to  God  with- 
out this  addition.  Least  of  all  do  we  approve  of  re- 
ducing the  repetition  of  these  words  to  a  matter 
of  calculation,  agreeably  to  the  practice  of  the  Ro- 
mish" priests,  by  whom  the  most  sacred  of  all  pray- 
ers has  been  converted  into  a  species  of  enchant- 
ment. 

Lastly,  I  am  of  opinion  that  it  is  the  duty  of  every 
Christian  to  cherish  the  spirit  of  prayer,  and  to  learn 
to  address  God  from  the  heart,  in  a  manner  suitable 
to  the  particular  circumstances  which  arise.  When 
the  soul  is  affected  by  a  sense  of  its  misery,  and  of 
tlie  Divine  majesty  and  goodness,  and  warmed  with 
the  desire  of  invaluable  blessings,  it  will  not  suffer 
itself  to  be  bound  by  the  trammels  of  any  forms.  It 
has  not  been  the  practice  of  Christians  in  their  pri- 
vate or  family  prayers, — still  less  was  it  the  practice 
of  their  predecessors  in  the  church,  in  their  public 
services,  to  bind  themselves  to  any  prescribed  forms. 


vi.  7,  and  which  is  supported  by  good  authorities,  is  wholly 
inapplicable  here.  The  obvious  meaning  is  suggested  by  two 
synonymes,  quoted  by  Schleusner  from  HesycMus  as  illus- 
trative of  its  ancient  and  ordinary  usage,  u^yeXoyiK,  otKxt^oXa- 
yi«,  idlcy  unseasonable  talking. — T. 


ON  THE  lord's  PRAYER.  145 

Neither  God,  nor  Christ,  nor  his  Apostles,  ever  pre- 
scribed a  stated  liturgy  ;  nor  in  the  most  ancient 
church,  since  the  daj's  of  the  Apostles,  was  there 
ever  any  liturgy  in  universal  use.  This  is  evident 
from  what  Justin  says,  in  his  Apology  addresed  to 
the  Emperor  Antoninus:  The  pastor  offers  up  pray- 
ers and  thanksgivings  to  the  best  of  his  ability.^  A 
similar  proof  is  found  in  TertuUian's  Apology : 
Christians  pray  with  outspread,  because  clean,  hands  ; 
with  uncovered  head,  because  we  are  not  ashamed, 
and  without  the  aid  of  a  prompter,  because  we  pray 
from  the  heart. 

When  piety  declined  and  sloth  increased,  when 
heresy  and  ignorance  grew  to  a  shameful  height,  the 
first  steps  began  to  be  taken  towards  a  fixed  liturgy. 
The  earliest  traces  of  it,  so  far  as  we  can  perceive, 
appear  in  the  council  held  at  Laodicea,  a.o.  364, 
the  eighteenth  canon   of  which  contains  a  decree, 
On^   the  necessity  of  employing  the  same  liturgy  of 
prayers  on  all  occasiojis,  both  in  the  afternoon^  and 
evening  prayers.     Shortly  afterwards,  private  Chris- 
tians   were  forbidden  to  use  their  own  prayers  till 
they  had  taken   advice  from  the  better   informed. 
"  If  any  one,"  says  the  Council  held  at  Carthage, 
cccxcvii.,  "  shall  draw  up  prayers  for  his  own  use, 


iVvotTUfs  xxi  iv  rents  i<r7r'iptx,is,  otpuXttv  'ytvi(r6xt. 

5  bvaraiff,  at  tlie  ninth  hour,  or,  according  to  our  reckoning, 
at  three  in  the  afternoon. 

li 


146  ON  THE  lord's  prayer. 

let  him  not  use  them  till  he  has  conferred  with  his 
better  instructed  brethren."  But  they  went  still 
farther,  and  thought  proper  to  prohibit  the  use  of  all 
prayers  not  authorized  by  the  Synod,  as  appears  from 
the  following  enactment  of  the  Council  of  Mela, 
ccccxvi.  Can.  XII.  '*  It  is  also  enacted,  that  prayers 
or  invocations,  or  impositions  of  hands,  which  have 
been  approved  by  the  Council,  may  be  observed  by 
all,  and  that  no  prayers,  which  have  not  been  autho- 
rized by  well- informed  persons,  or  approved  by  the 
Synods,  shall  be  used  in  the  church,  lest,  through 
ignorance  or  carelessness,  anything  contrary  to  the 
faith  should  be  received  into  such  compositions." 
The  stupidity  of  the  ministers  of  that  age  and  country, 
which  occasioned  the  necessity  of  such  enactments, 
must  have  been  truly  extraordinary.  There  will  be 
little  difficulty  in  dispensing  with  them  where  the 
character  of  the  ministry  receives  proper  attention. 
Regulations  which  convey  to  the  unskilful  worship- 
pers a  severe  censure  of  their  ignorance,  and  which, 
instead  of  guiding,  could  only  fetter  and  retard  the 
meditations  of  the  better  instructed,  ought  never  to 
be  authoritatively  or  permanently  enjoined. 

To  return  to  the  Lord's  prayer.  While  the  use 
of  it  is  enjoined  by  our  Lord's  authority,  the  words, 
the  phrases,  and  nearly  all  the  petitions  have  been 
taken  from  forms  of  prayer  employed  by  the  ancient 
Hebrews, — just  as,  in  his  sermons,  he  makes  frequent 
use  of  proverbs  current  in  that  age.  These  matters 
have  been  abundantly  illustrated  by  learned  men, 
whose  observations  it  will  not  be  deemed  unseason- 
able to  introduce  here  for  the  benefit  of  my  younger 


ON  THE  lord's  prayer.       147 

readers.  As  our  Lord  Jesus  teaches  his  followers  to 
address  God  under  the  appellation  of  their  Heavenly 
Father^  so  the  Jews  frequently  used  the  phrase — 
Oar  Father  who  art  in  heaven}  Mairaonides,  in  his 
Tephiloth,  has  these  words — Our  Father  who  art  in 
heaven,  deal  with  us  as  thou  has  promised  by  the  Pro- 
phets. And  in  the  daily  prayers  of  the  Portuguese 
Jews  these  words  occur — Our  Father  who  art  in 
heaven,  show  kindness  to  us.^ 

On  Hallowing  the  name  of  God  and  the  coming  of 
his  kingdom,  the  Jews  have  also  their  forms  of  ex- 
pression. From  the  book  entitled  Musar,  Drusius 
has  given  us  the  following  extract.  Our  Father, 
n'ho  alone  art  in  heaven,  let  thy  name  be  always  es- 
tablished. Let  thy  kingdom  reign  over  us  for  ever 
and  ever.  And  let  thy  name  be  hallowed  by  our 
works.  A  similar  quotation  is  made  by  Capellus. 
Let  thy  name,  0  Lord  our  God,  be  hallowed  :^  and 
let  the  remembrance  of  thee,  our  King,  be  glorified, 
in.  heaven  above  and  on  earth  beneath.  There  is  an- 
other prayer  which  begins  thus  :  Let  us  hallow  thy 
name  in  this  world  as  the  name  which  they  hallow  in 
the  highest  heavens.^  In  the  same  prayer  is  also 
found  the  following  petition.^  Out  of  thy  place,  O 
our  King,  shine  forth  and  reign  over  us,  as  we  look 

2  TDn  lanr  n^i*  D^72u;iiy  i^'-iN. 

^  Di*i72  •'DUO  iniK  d^imp?^;!;  du^d  obiri  yc^'^  rix  lynp^.- 


148  ON  THE  lord's  PRAYER. 

for  thee.  When  wilt  thou  reign  in  Zion  ?  And 
shortl J  after :  Let  our  eyes  see  thy  kingdom.^  "  Above 
all,  let  the  name  of  our  King,  the  King  of  kings,  the 
holy  and  ever  blessed,  be  magnified,  and  hallowed, 
and  praised,  and  glorified,  and  exalted."  It  had 
even,  as  Lightfoot  observes,  become  an  axiom  in  the 
schools  of  the  Jews,  That^  prayer  in  which  no  men- 
tion is  made  of  the  kingdom  of  God  is  not  a  prayer. 
Accordingly,  the  words  used  in  offering  the  first- 
fruits,  ''  I  have  not  transgressed  thy  commandments, 
neither  have  I  forgotten  them,"^  are  thus  expounded 
in  the  Talmud.  "  I  have  not  transgressed,  that  is,  in 
not  giving  thanks ;  and  I  have  not  forgotten,  that  is, 
I  have  not  forgotten  to  make  mention  of  thy  name." 
But  Rabbi  Jochanan  carries  it  farther  :  "  1  have  not 
forgotten  to  make  mention  of  thy  name  and  king- 
dom." 

Doing  the  will  of  God  is  also  mentioned  in  the 
Jewish  forms  of  prayer.  In  Bab.  Berachah  the  ques- 
tion is  put,  "  What  is  the  shortest  prayer  ?"  Rabbi 
Eliezer  replies.  Do  thy  will  in  heaven,*  and  grant 
quietness  of  spirit  to  those  who  fear  thee  on  the 
earth.  In  the  same  passage  we  meet  with  something 
which  answers  to  the  fourth  petition  about  daily 
bread.  "  The  necessities  of  thy  people  Israel  are 
many,  and  their  knowledge  of  them  is  small ;  so  that 
they  know  not  how  to  make  known  their  necessities. 
Be  thou  graciously  pleased  to  give  to  each  what  is 

'    -|n"isb72  n^Nin  'i3''2''yi. 

'  Deut.  xxvi.  13.  '*  CD^DWi  ']Di:«1  TTOilJr 


ON  THE  lord's  PRAYER,  149 

sufficient  for  his  support."^  The  forgiveness  of  sins 
is  mentioned  very  frequently  in  all  their  prayers. 
Nor  were  they  unacquainted  with  the  sentiment, 
that  he  who  asks  forgiveness  for  himself  is  bound  to 
ask  it  for  those  who  have  done  him  an  injury.  lu 
their  commentaries  on  the  book  Aboth,  (fol.  24.) 
they  tell  us,  "  Our  pious  ancestors  said,  forgive 
and  pardon  all  who  injure  us." 

The  Sixth  Petition  is  expressed  elsewhere  almost 
in  the  very  words.  In  the  book  Musar  occurs  a 
passage  thus  quoted  by  Drusius,  "  Lead  us  not 
into  the  power  of  sin,  nor  into  the  power  of  tempta- 
tion, but  deliver  us  from  every  evil  occurrence." 
And  in  Berachoth,  according  to  Lightfoot,  "  Rabbi 
Judah  was  wont  to  pray  thus:  be  thou  graciously 
pleased  to  deliver  us  from  the  impudent  and  from 
impudence,  from  the  evil  man  and  the  evil  occur- 
rence, from  the  evil  affection,  from  the  evil  com- 
panion, from  the  evil  neighbour,  from  Satan  the  de- 
stroyer, &c."  In  their  Liturgies  they  have  this 
prayer :  "  Lead  me  not  into  sin,  nor  into  transgres- 
sion, nor  into  temptation,  nor  into  scorning,  and  re- 
move from  me  every  evil  thought :"  where  :ir"irr  ^'Ji'^ 
answers  to  the  Greek  phrase  ro  cocrjoov,  what  is  evil. 
In  another  place  we  read :  "  Let  not  Satan,  or  the 
evil  thought,  reign  over  us."^ 

In  fine,  they  were  not  without  a  Doxology  ex- 
ceedingly similar  to  that  with  which  our  Lord  was 
pleased  to  conclude  his  prayer.    In  the  treatise  Joma, 


'  y^n  "n^i^i  ]12M)  131  i:ib^>  bxi. 


150  ON  THE  lord's  PRAYER. 

after  quoting  various  prayers  which  the  High  Priest 
offered  on  the  day  of  expiation,  the  writer  informs 
us  that  the  people  answered,  "  Blessed  be  the  name 
of  the  glory  of  his  kingdom  for  ever  and  ever."^  In 
the  Liturgies  it  is  thus  expressed :  "  For  thine  is 
the  kingdom,  and  thou  shalt  reign  in  glory  for  ever 
and  ever."^ 

On  the  expression  of  desire  Amen  Lightfoot  ob- 
serves, that  the  word  Amen  was  never  employed  as 
a  response  in  their  public  prayers,  and  was  rarely 
added  to  their  private  prayers.  There  is  a  tradition 
as  to  the  temple  service.  "  They  did  not  answer 
Amen  in  the  house  of  the  sanctuary."^  But  in  the 
synagogue  the  people  did  reply  amen  to  the  prayers 
offered  by  the  minister,^  and  likewise  at  home  to  the 
blessings  or  prayers  of  the  head  of  the  family.  But 
they  rarely,  if  ever,  added  it  to  their  private  prayers. 
They  considered  this  particle  to  possess  great  effi- 
cacy, provided  it  were  uttered  with  corresponding 
faith  and  devotion.  It  is  written,^  The  Lord  pre- 
serveth  the  faithful.^  But  who  are  the  Q-'iinx,  the 
faithful?  Those  who  say  Amen  with  a  true  faith.'' 
In  the  book  3Iusar  it  is  added — "  Whoever  says 
Amen  with  all  his  might,  to  him  the  gates  of  paradise 
shall  be  opened,  as  it  is  written,'  the  righteous  nation^ 

^  T1151  y\h'or\  n};  D^^biirbi  N'-n  ^hw  nirDbnn  >i. 
'  Tynpnn  n>ii  ^tdn  D^3ir  vn  xb. 

*  1  Cor.  xiv.  16.  ^  Ps.  xxxi.  23. 


^  Isa.  xxvi.  2.  9 


DOIDN  nT^lli;. 


ON  THE  lord's  PRAYER.  151 

which  heepeth  the  truth  shall  enter  in,  that  is,  those 
who  say  amen  with  the  utmost  exertion  of  their 
strength."* 

It  is  in  the  highest  degree  improbable  that  so  great 
a  coincidence  of  expressions  and  of  petitions  as  is 
observed  to  exist  between  the  Lord's  prayer  and 
those  commonly  employed  by  the  Jews — should  have 
been  the  result  of  accident.  We  are,  therefore,  shut 
up  to  this  alternative.  Either  the  modern  Hebrew 
teachers  have  taken  these  things  from  the  gospel, 
and  applied  them  to  the  service  of  the  synagogue ; 
or  Christ  borrowed  them  from  the  public  formularies 
and  from  the  customs  of  the  Jews,  and  recommended 
them  to  his  disciples,  as  good  and  holy.  Either  of 
these  views  reflects  honour  on  Christ  and  on  this 
prayer.  If  the  Jews — sworn  enemies  of  our  Lord 
— converted  those  parts  of  the  gospel  to  their  own 
use,  they  must  have  been  struck  with  the  beauty, 
wisdom,  and  holiness  of  those  expressions  ;  other- 
wise, the  hatred  they  bore  to  the  name  of  Jesus 
would  have  deterred  them  from  resolving  that  his 
words  should  be  in  daily  use  among  their  followers. 
But  I  have  diflEiculty  in  persuading  myself  that  such 
was  the  fact.  It  appears  far  more  probable  that,  so 
far  as  consisted  with  the  wisdom  and  holiness  of  his 
character,  our  Lord  accommodated  himself  to  the 
genius  of  the  people,  and  applied  to  his  own  purposes 
whatever  he  found  among  them  that  was  excellent, 
as  the  golden  remains  of  the  ancient  faith  and  hope. 
In  this  manner  he  avoided  the  appearance  of  unne- 

^  Buxtorf.  Lex.  Talmud. 


152  ON  THE  lord's  PRAYER. 

cessary  and  affected  novelty,  and  paved  the  way  for 
the  more  ready  and  cordial  reception  of  what  he  en- 
joined, when  it  appeared  to  be  a  collection  of  the 
most  precious  jewels  contained  in  the  storehouse  of 
the  Jewish  Church.  I  am  not  unacquainted  with 
the  very  lengthened  dissertations  on  the  other  side 
of  the  question,  written  by  no  less  a  person  than  the 
celebrated  Doctor  John  Owen.'  But  with  the  ut- 
most deference  to  so  distinguished  a  Divine,  his 
reasonings  are  so  far  from  altering  my  opinion,  that 
I  draw  from  them  a  striking  lesson,  how  apt  even 
the  loftiest  intellects  are  to  adopt  partial  views,  and 
how  strong  a  leaning  to  the  excess  of  contradiction'^ 
may  be  discovered  in  the  best  regulated  minds. 

These  observations  do  not  in  any  way  affect  the 
excellence  of  the  Lord's  Prayer,  vvhich  ought  not  to 
be  estimated  by  its  novelty,  but  by  the  excellence  of 
the  matter,  the  richness  of  the  petitions,  the  clear- 
ness of  tlie  method,  and  the  sententious  brevity  of 
the  expressions.  And  certainly  these  valuable  pro- 
perties do,  one  and  all,  belong  in  so  high  a  degree 
to  this  prayer  that  nothing  which  equals  or  resembles 
it  can  be  pointed  out. 

It  may  be  conveniently  arranged  under  three  di- 
visions. I.  The  address  of  our  Heavenly  Father. 
II.  The  explanation  of  the  petitions.  111.  The  conclud- 
ing doxology.  The  address,^  besides  embracing  in 
a  few  words  matters  of  the  highest  intrinsic  value, 
brings  before  the  suppliant  considerations  regarding 

^  Theologoumena,  Lib,  v.  Digr.  i. 

3  ui  KfiiT^iav  rjjif  av^oXxSs,  *  Or  Preface. 


ON  THE  lord's  PRAYER.  153 

the  Divine  being  which  are  fitted  to  inspire  reve- 
rence, faith,  hope,  and  heavenly  desires.  No  subject 
connectpri  with  grayer  deserves  earlier  or  more  care- 
ful study  than  these  religious  affections.  The  peti- 
tions, six  in  number,  include  every  thing  relating  to 
the  glorj^  of  God  and  our  own  salvation,  to  which 
pious  and  holy  desires  can  be  directed.  Bj^  this 
beautiful  arrangement,  that  object  which,  viewed 
as  the  highest  end,  deserves  the  most  earnest  en- 
quir}^,  the  hallowing  of  the  name  of  God,  comes 
first  in  order.  Next  follow  the  means  appointed  for 
attaining  this  highest  end.  These  consist  of  peti- 
tions for  spiritual  and  temporal  benefits,  and  of  the 
deprecation  of  evils  both  past  and  future.  The 
doxology  informs  us  that,  as  all  good  things  come  to 
us  from  God,  so  to  Him  the  glory  of  them  ought 
to  be  ascribed.  So  that  in  this  short  prayer  we  have 
an  abridgment y  as  Tertullian  says,  of  the  whole  gospel^ 
and,  I  will  add,  of  the  whole  Imv.  This  will  be  made 
apparent  by  a  minute  examination  of  the  clauses  in 
their  order. 


154  OUR  FATHER  WHICH 


DISSERTATION  VII. 

ON  THE  ADDRESS  TO  OUR  HEAVENLY  FATHER. 

nATEP  HMHN  O  EN  T0I2   0TFAN0I2. 

We  shall  now  direct  our  meditations  to  the  Lord's 
Prayer  itself,  weighing  every  word  it  contains  with 
all  possible  care  and  diligence.  The  first  thing  that 
meets  us  is  the  preface,  which  describes  that  Being 
to  wliom  holy  prayer  must  be  addressed.  He  is 
called  Our  Father  which  art  in  heaven.  There 
is  not  a  single  word  here  that  is  not  peculiarly  empha- 
tic. Nothing,  indeed,  was  more  common  in  the 
prayers  of  the  Hebrews  than  to  call  God  Our 
Father  which  art  in  heaven ;  ^  but  the  full  mean- 
ing of  this  address  applied  to  the  Divine  Being  was 
apprehended  by  few.  Let  us,  whose  privilege  it  is 
to  live  in  happier  times,  attempt  an  explanation. 

When  the  Son  enjoins  us  to  call  God  Father, 
he  means  expressly  tlie  first  person  of  the  Godhead, 
who  is  the  Father  of  Christ,  and  in  Christ  and 
on  Christ's  account  is  our  Father.  It  is  indeed 
a  doctrine  firmly  maintained  by  all  orthodox  di- 
vines, that  the  Father  cannot  be  invoked  in  a  pro- 
per manner  without,  at  the  same  time,  invoking  the 
Son  and  Holy  Spirit,  because  they  are  one  in  nature 


ART  IN   HEAVEX.  155 

and  in  honour,  as  we  have  formerly  and  strongly 
asserted/  Nor  can  it,  I  think,  be  denied  that,  lay- 
ing out  of  view  the  distinction  of  persons,  and  look- 
ing only  at  what  is  common  to  all  the  three  persons 
in  the  Godhead,  God  may  be  denominated  our  Fa- 
ther. Yet  I  cheerfully  concur  with  those  judicious 
interpreters  who  maintain  that  the  Father  of  our 
Lord  Jesus  Christ  is  particularly  addressed. 

For  I.  In  the  economy  of  grace  the  Father  is  re- 
presented to  us  under  that  character  in  which  we 
ought  to  address  him  in  our  prayers,  as  sustaining  the 
power'  and  majesty  of  the  Godhead,  and  as  originat- 
ing and  bestowing  all  saving  benefits  ;  the  Son,  as 
opening  up  our  way  to  the  Father,  and  providing  for 
us  opportunities  of  approach  by  his  merits  and  inter- 
cession ;  and  the  Spirit,  as  forming  within  us  our 
prayers  and  groans.  And  this  is  the  reason  why  most 
frequently,  and  indeed  almost  always,  in  Scripture, 
we  find  worship  addressed  to  the  Father  ;  rarely  to 
the  Son;  very  rarely  to  the  Holy  Spirit.  II.  The 
phrase  Our  Father,  in  almost  every  page  of  the  New 
Testament  where  it  occurs,  denotes  Him  who  is 
Chrises  Heavenly  Father,^  and  our  Heavenly  Fa- 
ther,^ He  is  our  Father  in  a  different  sense  from  that 
in  which  he  is  Christ's ;  his  by  nature,  and  ours  by 
grace.  Hence  our  Lord  expressly  said,  I  ascend  unto 
my  Father^  and  your  Father.^  On  this  passage  Epi- 
phanius  remarks.  My  Father  by  nature  in  respect  of 
Godhead  ;  yours  by  grace^  on  my  account^  in  respect 


3  3Iat.  xviii.  35.  *  Mat.  v.  48.  ^  John  xx.  17. 


156 


OUR  FATHER  WHICH 


of  adoption}  Hence  the  Father  of  all  is  distinguished 
from  Christ  as  Lord.  There  is  one  hord,  one  God 
and  Father  of  all."^  "■  But  to  us  there  is  but  one 
God,  the  Father,  of  whom  are  all  things,  and  we  in 
him  ;  and  one  Lord  Jesus  Christ."^  "  One  is  your 
Master,  even  Christ.  One  is  your  Father,  which  is 
in  heaven."*  There  is  no  passage,  so  far  as  I  re- 
member, in  the  New  Testament,  which  expressly 
names  the  Three  persons  together,  or  the  Son  or 
Spirit  separately,  as  our  Father. 

III.  In  the  prayers  of  the  Apostles,  the  Father  is  al- 
most always  distinguished  from  the  Son,  and,  where 
the  subject  requires  it,  from  the  Holy  Spirit.  Paul 
frequentl}'^  employs  in  his  Epistles  this  solemn  prayer, 
"  Grace  be  to  you  and  peace  from  God  our  Father, 
and  the  Lord  Jesus  Christ."  In  the  Epistle  to  the 
Ephesians^  he  uses  these  words,  "  For  this  cause  I 
bow  my  knees  unto  the  Father  of  our  Lord  Jesus 
Christ."  When  the  Holy  Spirit  makes  believers  cry 
"  Abba,  Father, '^  he  is  distinguished  from  the  Father 
to  whom  he  makes  them  address  that  cr}'.  In  short, 
all  the  passages  which  I  have  now  quoted  lead  to  the 
conclusion  that,  in  the  prayers  of  the  Apostles,  when 
God  is  addressed  under  the  appellation  of  our  Father, 
we  are  always  to  understand  the  Father  of  our  Lord 
Jesus  Christ.  IV.  But  why  should  we  employ  so 
much  labour  in  conducting  the  argument,  when  our 
Lord  Jesus  Christ  is  his  own  interpreter?  "  Verily, 
verily,  I  say  unto  you.  Whatsoever  ye  shall  ask  the 

'  Ttari^u  {jlou  ftXt  Kara  (fufiv  h  t»5  ©sot^t/^  xk)  Tari^a  vfiui 
xara  ^a^tv  ^<'  sf/.i  iv  iiiohvla.  ^  Eph.  iv.  5,  6.  ^  I  Cor.  viii,  6, 
*  Mat.  xxiii.  8,  9.  3  Eph.  iii.  14.  ^  Rom.  viii.  15. 


ART  IN  HEAVEN.  157 

Father  in  my  name,  he  will  give  it  you."i  As  this 
name  was  so  frequently  employed  by  Christ,  it  can- 
not be  imagined  that  the  disciples  would  understand 
by  it  any  other  than  the  Father  of  the  Messiah. 
"  Thy  Father,  which  seeth  in  secret."'  "  Your  Fa- 
ther knoweth  what  things  ye  have  need  of  before  ye 
ask  him."^  ''  Your  heavenly  Father  will  also  forgive 
you."'* 

With  this  interpretation  agrees  the  Palatine  Cate- 
chism. For  in  expounding  the  second  petition  it  uses 
these  words :  "  Rule  us  by  thy  Word  and  Spirit ; 
and  in  expounding  the  sixth  petition,  "  Do  thou  sup- 
port and  strengthen  us  by  the  power  of  thy  Spirit." 
Our  Father  to  whom  we  pray  is  plainly  distinguished 
here  from  his  Spirit,  and  is  therefore  viewed  ■person- 
ally.^ The  reader  may  consult  an  accurate  and  co- 
pious dissertation  on  this  subject  by  Gomarus. 

The  only  design  in  making  these  observations  has 
been  to  investigate,  with  all  attainable  accuracy^  the 
phraseology  of  Scripture.  We  have  no  wish,  certain- 
ly, that  pious  worshippers,  when  pronouncing  the 
name  of  our  Heavenly  Father,  should  be  prohibited 
from  thinking  of  him,  together  with  the  Son  and  Spi- 
rit, as  the  object  of  the  same  adoration.  For,  as 
Tertullian  has  well  observed,'^  "  In  the  Father  the 
Son  is  invoked,  for  I,  says  he,  and  my  Father  are 
one." 

But  it  will  perhaps  be  considered  to  be  a  more  use- 
ful and  profitable  inquiry.  Why  is  the  Father  of  Jesus 

^  John  XV.  16.  and  xvi.  23.  3  Mat.  vi.  C.  ^  ^  g 

*  T.  14.        ^  uToffraTiKu  ^  ix^lSna,         ^  De  Orat.  Domin. 


158  OUR  FATHER  WHICH 

Christ  called  Our  Father  9  The  relation  which,  in 
common  with  all  other  men,  we  bear  to  the  Divine 
Being,  furnishes  certainly  one  reason  for  the  use  of 
this  phrase,  "  He  giveth  to  all  life,  and  breath,  and 
all  things."'  Hence  the  poet  Aratus,  speaking  of  the 
human  race,  says,  "  for  we  are  also  his  offspring."' 
Malachi  argues  thus — "  Have  we  not  all  one  Father  ? 
hath  not  one  God  created  us  P"^  While  we  owe  much 
to  our  earthly  Father,  or,  as  Paul  calls  them,  fathers 
of  our  flesh,  we  owe  every  thing  to  the  Father  of 
Spirits.*  He  alone  "  formeth^  the  spirit  of  man  with- 
in him,"  and  is  therefore  called  The  God  of  the  spirits 
of  all  flesh. ^  It  is  God  whom  the  Psalmist,  with 
equal  truth  and  piety,  thus  addresses, — "  1  will  praise 
thee,  for  I  am  fearfully  and  wonderfully  made.^  Mar- 
vellous are  thy  works  ;  and  that  my  soul  knoweth  right 
well.  My  substance  was  not  hid  from  thee,  when  I 
was  made  in  secret,  and  curiously  wrought  in  the 
lowest  parts  of  the  earth.  Thine  eyes  did  see  my  sub- 
stance, yet  being  imperfect ;  and  in  thy  book  all  my 
members  were  written."^  "  Hast  thou  not,"  says 
Job  in  a  similar  strain,  "  poured  me  out  as  milk,  and 
curdled  me  like  cheese  ?  Thou  hast  clothed  me  with 
skin  and  flesh,  and  fenced  me  with  bones  and  si- 
news.''^ But  the  continuance  of  our  life,  and  every 
thing  that  has  contributed  to  render  it  happy  must, 
equally  with  the  commencement  of  our  being,  be 

^  Acts  xvii.  25.  2  ^c^s  ^vii.  28.               ^  j^j^j   j,-^  j^^ 

*  Heb.  xii.  9.  ^  Zech.  xii.il.                 <>  Num.  xvi.  22. 

7  ^nNbS3    niN^ID  ^:).             s  p^  cxxxix.  14— IG. 
9  Job.  X.  10,  11. 


ART  IN  HEAVEN.  159 

traced  to  the  band  of  our  Creator.  This  subject  is 
beautifully  pursued  by  Job  in  the  12th  verse.  "  Thou 
has  granted  me  life  and  favour,  and  thy  visitation  hath 
preserved  my  spirit.''  It  is  the  duty  of  every  one 
gratefully  and  humbly  to  acknowledge  that  his  life  is 
continually  in  the  hand  of  God,  and  in  pious  medita- 
tions to  say,  "  Where  is  God  my  Maker,  who  giveth 
songs  in  the  night  ?"  Basil^  has  with  considerable 
success  illustrated  the  phrase,  "  Not  in  an  overstrain- 
ed or  metaphorical,  but  in  the  strict,  primary,  and 
true  sense,  God  is  called  our  Father,  since  by  means 
of  our  earthly  parents  He  brought  us  out  of  nothing 
into  existence,  and  by  His  great  kindness  permits  us 
to  dwell  with  him."^  Another  writer^  employs  still 
stronger  language,  "  God  who  brought  us  out  of  no- 
thing into  being,  is  more  strictly  our  Father  than  our 
parents  who  owed  to  Him  their  relation  to  us  as  well 
as  to  their  own  existence."^  And  hence  some  allege 
that  God  is  called  Father,  as  the  Preserver  of  all 
things  ;^  which,  however,  is  more  properly  an  allusion 
than  an  etymological  remark. 

But  this,  though  of  great  weight,  is  neither  the 
only,  nor  the  principal  reason  why  we  call  God  our 

^    Kara  Evve/u,isv. 

Xa  xv^iui,  Kcti  TT^urui,  xai  aXfidivug  ovo/iAu^irai,  ^ict  rcHv  aufMKTtxut 
yov'iuv  hi  TO  t'tvat  vifccis  ix  rod  fjiM  i'lvoci  T^xya/v,  xai  Ta7s  xn^s/xotiaig 
v^oroixiiovfiivos, 

2  Damascenus,  De  Oithodoxa  fide,  Lib.  I.  Cap.  VIII. 

*  Kv^ioTi^oy  0  &ios  hfJtuf  iirri  Harri^,  a  ix  ju,i}  cvtu*  hg  t«  i7>eu 
iT^dyuv,  h  01  yivv^ffxvns,  oi  \%  dvTov  xa)  ro  uvki  xa)  to  yivmv  ii\n(po- 
rts. 

*  IlflfTri^  uffavii  0  <XMTUt   ~t]^r}ThS' 


160  OUR  FATHER  WHICH 

Father.  Another  and  more  important  reason  applies 
exclusively  to  the  elect  and  believers,  who  have  been 
regenerated  by  the  Spirit  of  God,  and  graciously 
adopted  by  him  as  his  children.  Believers  are  de- 
clared to  have  been  "  born  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God."*  They  are  not  reckoned  the  children  of 
God  in  the  same  manner  as  certain  persons  were  the 
children  of  the  patriarchs,  according  to  the  flesh.  Some 
were  of  blood,  by  the  ordinary  way  of  generation. 
Some  were  of  the  will  of  the  flesh,  from  an  excessive 
desire  of  having  children,  in  consequence  of  which 
carnal  views  vvere  improperly  indulged,  and  means 
forbidden  by  the  divine  law  were  employed  ;  of  which 
the  birth  of  Ishmael  may  be  quoted  as  an  instance. 
Finally,  some  vf  ere  from  the  ivill  of  a  man^  who — for 
reasons  entirely  his  own,  and  far  from  being  satisfac- 
tory— chose  one  of  his  children  in  preference  to  the 
rest,  in  order  to  assign  him  the  principal  part  of  the 
inheritance ;  such  as  the  will  of  Isaac  was  in  refe- 
rence to  Esau.  But  they  are  the  sons  of  God,  because 
they  are  truly  "  born  of  God." 

Here  it  is  proper  to  add,  that  they  who  are  the 
sons  of  God  by  grace  have  some  resemblance  to  him 
who  is  the  Son  of  God  by  nature ;  always  keeping 
in  view  the  boundless  excellence^  of  our  Lord,  and 
the  slender  shadow^  of  it  which  exists  in  us.  Why 
is  God  called  the  Father  of  our  Lord  Jesus  Christ  ? 
Because  he  begat  him.^  In  what  does  that  generation 
consist  ?     It  consists  in   this,  that    "  as  the  Father 

'   John  i.  12.  2  ^;,.|^fl^^y.         3  aTtoaKixtrfitk.  ■*  Pf.  ii.  7- 


ART  IN  HEAVEN.  '       161 

hath  life  in  himself,  so  hath  he  given  to  the  Son  to 
have  life  in  himself."  Why  is  God  called  also  Our 
Father?  The  same  answer  must  be  given, — because 
he  begat  us  both  as  men  and  as  believers.  "  Of  his 
own  will  begat  he  us^  with  the  word  of  truth,  that  we 
should  be  a  kind  of  first-fruits  of  his  creatures."*  lu 
what  consists  that  new  truth?  He  hath  made  us 
partakers  of  the  Divine  nature,^ — bestowing  upon  us, 
by  his  grace,  according  to  onr  limited  capacity,  what 
he  communicated  to  the  Son  his  equal,  in  a  manner 
incomprehensible  by  us,  but  worthy  of  a  Divine  per- 
son to  give,  and  worthy  of  a  Divine  person  to  re- 
ceive. We  are  at  least  transformed  after  his  likeness, 
and  partake  in  no  inconsiderable  degree  the  bright- 
ness of  his  most  excellent  glory. 

A  third  reason  why  God  is  called  Our  Father  is, 
that  he  has  graciously  adopted  us  as  his  children  ;  and 
having  thus  admitted  us  into  his  family,  has,  out  of 
his  loving-kindness,  granted  all  the  privileges  of  his 
children,  and  the  right  to  enjoy  their  inheritance. 
This  is  the  adoption  so  frequently  mentioned.^  It 
gives  "  the  power  to  become  the  sons  of  God,^ — the 
power  to  act  as  becomes  the  children  of  God,  to  en- 
joy all  the  privileges  belonging  to  that  condition,  to 
hope  for  the  inheritance  bequeathed  to  them,  the 
state  of  complete  sonship  which  will  be  attended  by 
the  redemption  of  our  body.^  In  short,  the  sons  of 
God  receive  by  adoption  a  right  to  the  heavenly  iu- 

^  BovXnh)!  d'Tixvnffiv  hfius.  ^  Ja.  i.  18.     1  John  v.  4. 

=  2  Ptt.  i.  4.         ^  R  nil.  viii.  23.     Eph.  i.  5.     Gal.  iv.  5. 
John  i.  12.  <*  Eon.  viii.  'S6. 


162  OUR  FATHER  WHICH 

heritance,  and  to  that  exalted  dignity  which  they 
shall  enjoy  both  in  soul  and  in  body,  as  children  of 
the  family,  in  the  palace  of  their  heavenly  Father,  in 
a  manner  which  cannot  be  taken  away,  diminished, 
or  interrupted  by  any  created  being.  If  children,  then 
heirs  ;  heirs  of  God,  and  joint- heirs  with  Christ} 

Thus  far,  the  reasons  for  calling  God  our  Father 
are  applicable  to  every  believer  in  every  age  ;  for 
all  have  been  regenerated  by  God,  and  adopted  into 
the  privileges  of  his  children.  It  was  even  said  to 
the  Israelites,  "  ye  are  the  children  of  the  Lord 
your  God."^  What  is  thus  said  concerning  the 
whole  people,  in  reference  to  the  outward  covenant, 
may  be  truly  said  concerning  the  elect,  in  reference 
to  their  adoption  to  the  heavenly  inheritance.  They, 
on  the  other  hand,  in  the  exercise  of  faith,  said  to 
God,  "  Doubtless  thou  art  our  Father — thou,  Lord, 
art  our  Father."^  And  again,  "  But*  now,  O  Lord, 
thou  art  our  Father."  Elihu,  who  did  not  belong  to 
the  communion  of  the  people  of  Israel,  calls  God  his 
Father.  My  Father,  let  Job  be  tried  unto  the  end.^ 
These  words,  it  may  be  alleged,   convey  nothing 

*  Rom.  viii,  17.  '  Deut.  xiv.  1.  ^  Isa.  Ixiii.  16. 

4  Isa.  Ixiv.  d.  ^  Job  xxxiv.  30.     nVJ""!^  \r\y  OJ^ 

-  I  V  ~        I    ..     T  .  •     T 

The  English  translation  runs  thus.  My  desire  is,  that  Job 
may  be  tried  unto  the  end.  The  marginal  reading  (which  is 
})ronounc€d  by  Dr.  Adam  Clarke  to  be  in  eight  instances  out 
often  the  preferalile  reading)  is,  Mv  Father,  let  Job  be  tried. 
The  text  renders  '"^J^  not  il/y /'o/Aer,  which  at  the  first  glance 

T 

would  occur  to  any  reader,  but  My  desire,  for  which  it  will  be 
hard  to  find  good  authorities.     If  the  word  be  supposed  to  be 


ART  IX  HEAVEN. 


163 


more  than  the  Gentiles  might  be  supposed  to  mean, 
when  they  called  Jupiter  their  Father.  But  such  an 
interpretation  is  utterly  irreconcileable  with  the  faith 
and  piety  of  Elihu,  and  the  intimate  fellowship  with 
God  which  he  enjoyed.  A  very  celebrated  inter- 
preter has,  with  great  acuteness,  pointed  out  the 
three  following  things,  as  implied  in  the  manner  in 
which  Elihu  addresses  God.  I.  The  paternal  solici- 
tude of  the   Divine  Being  in  this  trial.     II.    The 

n*^K  ^^^^'"'^  with  the  affix,  the  substitution  of  the  {j  Y  for  the 

(••  Y  '"'ill  need  to  be  explained.  Buxtorf  puts  it  down  as  an 
interjection,  "  expressive  of  wish  and  desire,"  but  gives  also 
the  other  two  meanings.  My  wish  and  My  Father,  leaving  us 
to  infer  that  his  own  mind  was  undecided.  Ah  mon  Pere, 
que  Job  soit  eprouve  jusqu'a  la  fin,  is  the  rendering  in  the 
French  Protestant  Bible,  with  which  other  modern  versions 
are  found  to  agree.  In  almost  any  other  inspired  book,  so 
wide  a  difference  of  translations  would  have  attracted  general 
notice,  and  exercised  the  ingenuity  of  learned  critics.  There 
would  have  been  an  attempt  to  settle,  with  some  approach  to 
certainty,  the  true  meaning  of  the  passage.  But  Job  appears 
to  be  a  book  on  which  the  wildest  experiments  of  conjectural 
emendation  are  freely  permitted.  The  voluminous  expositions 
which  it  has  received,  though  admitted  to  be  the  result  of 
prodigious  research,  seem  to  be  regarded  as  bearing  nearly  the 
same  relation  to  critical  writings  on  other  parts  of  Scripture, 
which  the  boundless  regions  of  Romance  bear  to  the  limited 
domain  of  History.  A  new  translation  of  it,  accompanied  by 
notes  and  preliminary  dissertations,  after  the  manner  of  Dr. 
Campbell,  is  a  desideratum.  "When  shall  the  learning,  saga- 
city, caution,  judgment,  and  taste,  ol  that  extraordinary  man 
be  again  found  so  admirably  united,  and  dedicated  to  the  in- 
terpretation of  the  sacred  volume  ? — Tii. 

1  Kametz.  2  Tzere. 


164  OUR  FATHER  WHICH 

brotherly  affection  of  the  supplicant.  III.  The  ob- 
ject intended  to  be  accomplished  by  the  trial, — filial 
reverence  and  confidence.  All  this  implies  such 
thoughts  concerning  God  as  our  Lord  intended  that 
his  disciples  should  cherish,  when  he  enjoined  them 
to  employ  the  words  which  we  are  now  expounding, 
^nd  certainly,  in  every  age,  believers  have  been 
children  of  God,  and  consequently  heirs  of  all^^ — 
heirs  of  the  grace  of  God  in  the  present,  and  of 
glory  in  the  future  life.^  Nor  is  there  any  room  to 
doubt,  that  with  such  faith  and  hope  as  we  have  now 
described,  they  addressed  God  as  their  Father. 
"  Will  not  thou  from  this  time  cry  unto  me,  ray 
Father,  thou  art  the  guide  of  my  youth." 

But  a  still  higher  dignity  and  boldness^  has  been 
granted  to  the  children  of  the  New  Testament.  A 
very  exalted  rank  was  unquestionably  enjoyed  by 
believers  under  the  Old  Testament  dispensation,  as 
compared  with  the  condition  of  the  Gentiles,  or  even 
of  those  who  lived  in  the  merely  outward  fellowship 
of  the  covenant,  and  were  destitute  of  true  piety  and 
saving  grace.  For  all  such  persons  continue  to  be 
the  children  of  wrath,  and  heirs  of  the  treasures  of 
tiie  Divine  indignation.  But  all  their  high  advan- 
tages lose  not  a  little  of  their  lustre  when  compared 
with  the  privileges  reserved  by  our  heavenly  Father 
for  the  happier  times  of  the  New  Testament.  In 
ancient  times,  believers  "  differed  nothing  from  ser- 
vants, though  they  were  lords  of  all,  but  were  under 
tutors  and  governors  until  the   time    appointed  of 


Gal.  iv  I.  2  pg^  j^yii  15^ 


^apftiffia. 


ART  IN  HEAVEN.  16o 

the  Father.  But  when  the  fulness  of  the  time  was 
come,  God  sent  forth  his  Son,  made  of  a  woman, 
made  under  the  law,  to  redeem  them  that  were  under 
the  law,"^  by  delivering  them  from  various  incon- 
veniencies,  and  particularly  from  that  observance  of 
the  laws  commonly  called  Ceremonial,  which  mark- 
ed a  state  of  infancy.  It  is  added,  "  that  we  might 
receive  the  adoption  of  sons," — not  that  adoption 
merely  which  separates  us  from  the  children  of  the 
Devil  and  of  wrath,  but  that  which  we  enjoy  in  pre- 
ference to  those  children  who  differ  nothing  from 
servants.  We  are  allowed,  therefore,  to  call  God 
our  Father  with  such  liberty,  such  boldness,  and 
such  pleasing  consciousness  of  enjoying  the  Divine 
favour,  as  could  not  have  been  possessed  in  the  same 
manner  or  degree  by  the  children  of  God  in  ancient 
times. 

Besides,  the  appellation  Father  was  considered 
to  be  more  suitable  to  the  commencement  of  a  pray- 
er, and  to  the  familiarity  which  the  gracious  declara- 
tions of  the  New  Testament  are  fitted  to  produce, — 
than  Lord,  or  any  other  expression  of  reverence  b}^ 
which  God  is  elsewhere  addressed.  Theodoret,  in 
his  observations  on  the  first  chapter  of  the  Song  of 
Solomon,  has  these  words  :  0  Lord  and  Father,  for 
thou  choosest  to  he  called  Father  rather  than  hord? 
The  reason  is,  that  this  manner  of  address  is  fitted  to 
excite  very  powerfully,  the  reverence,  faith,  hope, 
love,  boldness,^  and  other  emotions,  which  it  is  of 

1  Gal.  iv.  1—5. 

'  XI  o'ilfvora  xa)  van^'  roZro  yk^  (auaXov  «  \xt~vo  SeXs/j  a,Koviit. 


J  66  OUR  FATHER  WHICH 

the  highest  importance  for  the  suppliant  to  cherish. 
It  is  a  remarkable  instance  of  the  kindness  of  God 
towards  us,  that  the  spirit  which  we  receive  teaches 
us  to  cry,  Abba,  Father. 

Among  the  ancient  customs  reported  to  us  by  the 
Hebrew  instructors,  we  are  informed,  that  bondmen 
and  bondwomen  were  not  permitted  to  use  the  term 
Father  when  addressing  their  masters. ^  But  a  free- 
man, either  in  addressing  him  on  ordinary  occasions, 
or  in  speaking  of  him  to  others,  was  at  full  liberty  to 
call  him  Father,  as  expressive  of  his  desire  to  obtain 
adoption  into  the  family.  By  accepting  the  title 
of  Father,  and  acknowledging  him  as  a  Son,  the 
master  was  understood  ultimately  to  recognize  the 
full  claims.  But  male  or  female  slaves  were  not 
permitted  to  do  so,  lest  the  family,  whose  father  was 
thus  claimed,  should  be  supposed  to  have  contracted 
the  degrading  blemish  of  servitude.  These  observa- 
tions may  be  very  easily  applied  to  our  present  pur- 
pose. We  are  all  by  nature  the  slaves  of  sin  and  of 
Satan.  Believers  in  ancient  times,  though  delivered 
from  that  bondage,  were  yet  slaves  under  the  law. 
Now  that  the  Divine  Redeemer  has  actually  come, 
we,  who  receive  him  by  a  true  faith,  are  instantly 
emancipated  from  all  kinds  of  bondage,  and  autho- 
rized to  call  God  our  Father.  This  claim  he  is  not 
unwilling  to  hear,  for  it  is  dictated  to  us  by  his 
Spirit.  And  thus  the  address,  made  by  us  through 
the  Spirit,  and  admitted  on  the  part  of  God,  goes  to 
confirm  our  right  to  the  inheritance. 

^  Selden,  De  Success,  in  Bona  Defunct,  Cap.  IV. 


ART  IN  HEAVEN.  167 

Anotlier  circumstance  worthy  of  our  notice  is, 
that  Christ  has  commanded  us  to  say,  Our  Father. 
This  is  expressive  both  of  Faith  and  of  Charity. 
Of  Faith,  so  far  as  we  apply  to  ourselves  what  is 
contained  in  this  appellation.  We  declare  that  the 
regeneration,  the  adoption,  and  the  unspeakable  love 
which  God  exercises  towards  his  elect,  are  our  own. 
We  profess  also  that,  in  return  for  the  amazing 
goodness  of  God,  we  are  actuated  by  such  reve- 
rence, such  love  towards  him  who  first  loved  us,  such 
faith  and  hope,  such  subjection  and  obedience,  as 
the  children  of  our  heavenly  Father  ought  to  cherish. 
It  is  the  prerogative  of  Faith,  raising  its  head  on 
high  above  all  the  billows  of  temptation,  trium- 
phantly to  exclaim — Doubtless  thou  art  our  Father,^ 

But  it  expresses  likewise  Charity  towards  our 
neighbour,  whom  we  include  in  our  prayer  as  a  par- 
taker, either  actually  or  prospectively,  of  the  same 
grace  and  adoption  with  ourselves.  This  is  one  of 
the  laws  acknowledged  by  the  ancient  Church  of 
Israel.  A  canon  is  in  existence  to  that  effect. 
*<  Every  one  who  prays  shall  always  pray  for  himself 
along  with  the  Church.''  The  meaning  of  this  is 
not  simply  that  a  reference  to  the  church  must  be 
introduced  into  the  public  prayers  in  the  synagogue. 
It  means  that,  wheresoever  the  person  praying  hap- 
pens to  be  situated,  even  though  he  may  happen  to 
be  alone,  he  must  always  pray  in  the  plural  number. 
The  canon  is  thus  explained  by  one  of  their  own 


1  Isa.  Ixiii.  16. 


168  OUR  FATHER  WHICH 

glosses.  "  Let^  no  one  pray  the  short  prayer  (that 
is,  a  prayer  different  from  the  ordinary  prayers)  in 
the  singular,  but  in  the  plural  number."^ 

But  here  another  question  arises.  To  speak  falsely 
to  God  must  be  heinously  wicked,  and  no  prayers 
which  do  not  proceed  from  faith  can  find  acceptance 
with  God.  Does  the  right  to  use  this  prayer,  and 
to  call  God  his  Father,  belong  exclusively  to  him 
who  is  truly  a  child  of  God  by  regeneration  and 
adoption,  and  who  has  been  convinced  of  his  son- 
ship  by  the  peculiar  influences  of  the  Holy  Spirit. 
I  answer — I.  Proper  and  acceptable  prayer  can  be 
offered  only  by  a  believer  and  a  saint.  Every  prayer 
which  deserves  the  name  must  proceed  from  the  spirit 
of  prayer.  But  tlie  spirit  of  prayer  is  the  spirit  of 
regeneration  and  adoption.  Consequently,  no  man 
can  pray  aright  who  is  not  a  son  of  God.  Because 
ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son 
info  your  hearts,  crying,  Abba  Father.^ 

II.  A  person  who  has  been  actually  regenerated 
and  adopted  into  the  family  of  God,  may  be,  for  the 
time,  ignorant  of  the  fact.  If  he  does  not  distinctly 
perceive  in  himself,  or  has  not  duly  examined  the 
marks  of  grace,  he  may  call  in  question  his  adoption. 
Nay  more,  if  he  be  assaulted  by  powerful  tempta- 
tions, or  if  he  have  fallen  into  aggravated  sin,  or  into 
a  dull  and  languid  condition,  he  may  lean  to  the 
contrary  belief,  and  conclude  that  he  is  not  a  child 
of  God.  Most  certainly,  no  man  in  that  condition 
can,  with  the  full  assurance  of  faith,  call  God  his 

2  Lightfoot.  ^  Gal.  iv.  6. 


ART  IN  HEAVEN.  169 

Father.  And  yet  we  must  not  enjoin  him  to  abstain 
from  praying,  or  to  address  God  by  any  other  name 
than  Father.  All  believers  unquestionably  should 
strive  to  obtain,  in  a  high  degree,  the  assurance  of 
faith.  But  when  the  struggling  faith  is  really,  or 
even  eminently,  defective,  their  exercises  are  not 
treated  with  scorn  by  the  hearer  of  prayer.  Let 
them  call  God  Father  with  respect  to  the  great 
benefits  which  he  has  bestowed  on  us,  which  they 
must  know  and  cannot  deny.  Let  them  call  him 
Father,  in  order  to  express  that  holy  reverence,  which 
hardly  any  strength  of  sinful  principle  can  ever 
banish  from  the  mind  of  a  believer,  so  as  not  imme- 
diately to  return,  accompanied  by  submission  to  the 
Divine  authority.  Let  them  call  him  Father  from 
the  desire  of  obtaining  His  fatherly  kindness,  which 
must  be  more  delightful  to  them  than  all  things  else. 
Finally,  let  them  call  him  Father,  if  not  from  the 
believing  assurance  that  he  has  been  their  Father, 
yet,  from  the  prayer,  and  the  hope,  that  he  will  be 
pleased  to  become  their  Father,  and  to  make  them 
sons  worthy  of  holding  a  place  in  such  a  family. 
The  act  of  addressing  God  as  a  Father,  will  have  the 
effect  of  producing  in  their  minds  shame  on  account 
of  past  sins,  desire  of  his  favour,  hope  of  pardon, 
and  a  resolution  to  maintain  stricter  godliness.  And 
thus,  the  employment  of  this  manner  of  address  will 
singularly  contribute  to  the  invigoration  of  that  faith 
from  which,  in  the  first  instance,  it  may  not  appear 
to  have  proceeded. 

III.  Those  who  belong  to  the  external  communion 
of  the  church,  but  have  not  been  born  again  by  the 


170  OUR  FATHER  WHICH 

Holy  Spirit,  cannot  call  God  their  Father  in  the  same 
sense  as  believers.  Yet  prayer,  and  other  religious 
duties,  are  enjoined  on  these  persons.  To  lay  down 
for  them  a  different  manner  of  prayer,  in  which  the 
Divine  Being  should  be  viewed  as  a  Creator  and 
Lord,  would  serve  no  good  purpose.  So  long  as 
they  do  not  approach  God  with  filial  love,  all  their 
addresses  will  be  vain.  Let  them  be  taught  that  no 
one  can  pray  aright  who  is  not  a  child  of  God,  and 
that,  therefore,  they  ought  earnestly  to  implore  from 
the  Divine  Being  that  high  privilege.  Let  them  be 
further  taught  that  God  is  truly  their  Father,  and 
may  justly  be  so  designated,  in  respect  of  creation, 
preservation,  and  a  multitude  of  blessings  which  he 
has  liberally  bestowed  upon  us  ;  but  that  nothing 
short  of  his  being  their  father  by  regeneration  and 
adoption,  will  promote  their  real  happiness.  Let 
them,  therefore,  call  God  Father,  as  far  as  they  are 
able  to  do  so,  still  aspiring  to  that  grace  by  which 
they  may  be  enabled,  in  the  strongest  sense  of  the 
expressions,  to  claim  him  as  their  own.  Beyond 
this  point  the  question  may  be  safely  dismissed,  as  it 
can  only  perplex  the  exercise  of  prayer  by  curious 
distinctions  and  excessive  refinements,  on  which  the 
Divine  Being  will  not  bestow  his  approbation. 

We  come  now  to  the  declaration  that  our  Fa- 
ther is  IN  THE  HEAVENS,  the  plural  phrase^  answer- 
ing to  the  Hebrew  u^'OW,  (Shamaim).  That  God 
has  fixed  his  throne  in  the  heavens,  or,  as  He- 
siod   poetically  expresses   it,    inhabits    the    loftiest 


ART  IN  HEAVEN.  171 

abodes}  has  been  acknowledged  by  the  religious 
systems  of  almost  all  nations.  A  remarkable  pas- 
sage to  this  effect  is  adduced  from  the  fragments  of 
Orpheus  by  Clement  of  Alexandria.'^  As  the  Gen- 
tiles assigned  to  Deity  a  residence  in  heaven,  so  they 
instructed  the  suppliant  to  rise  to  heaven  on  the 
wings  of  meditation.  A  tine  passage  from  Euripides 
is  likewise  quoted  by  Clement,  in  which  he  speaks  of 
"  fitting  on  his  golden  wings,  by  the  aid  of  which 
he  will  ascend  to  heaven,  and  converse  with  Jove.^ 
Although  these  expressions,  employed  by  the  Gen- 
tiles, may  appear  to  be  lofty,  they  were  unacquainted 
with  that  throne  on  which  God  sitteth,  of  which  they 
were  wont  to  give  confused  and  inconsistent  descrip- 
tions, as  placed  in  the  starry  heavens,  or  in  a  parti- 
cular star,  or  in  some  sort  of  elevated  region  among 
the  stars  or  beyond  them,  which  their  imagination 
had  formed. 

We  who  are  Christians  must  strive  to  attain  much 
higher  views.  Stretching  beyond  all  the  visible 
heavens,  we  must  contemplate  by  faith  a  far  loftier 


'^   Autos  5'  ^v  f^'iyav  oivSig  It'  ov^avly  lirrviotKrait 
X^Vffici)  iiu  B-^ovM,  yiivt  T  vTo  TOffff)  Qi^nniv. 

EKTiTaxfv,  h^ieav  "hi  r^ifjiiit  (-loiffii  sv^oSi  6vfji,ou 
'OvTi  (p'i^iiv  'hCvarat  x^ii-ri^ov  fiivoi'  strri  h.  'Tavrn 
'At/To;  i'^ov^dvtos,  xa.)  It)  ^^ovi  Tuvret  TiXiurS.. 
'Ap^m  KVTOS  'i^uv,  no.)  fi'iTffeiTov,  riol  tsXswtjjw 
"AWu;  ov  h/mrov  c?.  X'tynf  Tgofjbiu  In  ~i  yuicL 
"Evvou  i^  iiTocTev  x^aivu. 
'*  X0v<rixt  ^)j  ftioi  Tri^uyif  Ti^)  vutm  k.  t.  X. 


172  OUR  FATHER  WHICH 

region,  where  our  Father  and  king,  in  a  manner 
worthy  of  himself,  sustains  his  adorable  majesty. 
Thence  he  displays  himself  to  this  lower  world  as  an 
object  of  veneration  or  terror,  while  "  dwelling  in 
the  light  which  no  man  can  approach  unto,"^  he 
covereth  himself  with  light  as  with  a  garment; 
stretcheth  out  the  heavens  like  a  curtain ;  layeth  the 
beams  of  his  chambers  in  the  waters  ;  maketh  the 
clouds  his  chariot,  walketh  on  the  wings  of  the  wind."* 
Hence  the  alternate  returns  of  day  and  night,  with 
the  vicissitudes  of  cold  and  heat,  and  of  the  seasons 
of  the  year,  are  regulated  by  him  in  a  singularly  wise 
and  beautiful  order,  "  He  maketh  Arcturus,  Orion, 
and  Pleiades,  and  the  chambers  of  the  south."^ 
<'  Hear  attentively  the  noise  of  his  voice,  and  the 
sound  that  goeth  out  of  his  mouth.  He  directeth  it 
under  the  whole  heaven,  and  his  lightning  unto  the 
ends  of  the  earth.  After  it  a  voice  roareth  :  he 
thundereth  with  the  voice  of  his  excellency ;  and  he 
will  not  stay  them  when  his  voice  is  heard."'*  "  The 
voice  of  the  Lord  is  powerful ;  the  voice  of  the  Lord 
is  full  of  majesty.  The  voice  of  the  Lord  breaketh 
the  cedars;  yea,  the  Lord  breaketh  the  cedars  of 
Lebanon.  He  maketh  them  also  to  skip  like  a  calf; 
Lebanon  and  Sirion  like  a  young  unicorn.  The 
voice  of  the  Lord  divideth  the  flames  of  fire."^  Who 
that  duly  ponders  these  inspired  declarations  is  not 
disposed  to  exclaim,  "  The  Lord  reigneth :  let  the 
earth  rejoice ;  let  the  multitude  of  isles  be  glad  there- 

1  1  Tim.  vi.  16.  2  Ps.  civ.  2,  3.  ^  j^i,  j^  g 

*  Jub  xxxvii.  2—4.  ^  Ps.  xxix.  4—7. 


ART  IN  HEAVEN.  173 

v>f.  Clouds  and  darkness  are  round  about  him  ; 
righteousness  and  judgment  are  the  habitation  of  his 
throne.  A  fire  goeth  before  him  and  burneth  up  his 
enemies  round  about.  His  lightnings  enhghtened 
the  world  ;  the  earth  saw  and  trembled.  The  hills 
melted  like  wax  at  the  presence  of  the  Lord  of  the 
whole  earth.  The  heavens  declare  his  righteousness, 
and  all  the  people  see  his  glory.''^  Such  are  the 
glory  and  the  greatness  of  that  heavenly  king  whom 
we  who  are  Christians  address  as  our  Father. 

Zo,  these  are  parts  oj  his  ivays :  but  how  little  a 
portion  is  heard  of  him  9^  The  discoveries  made  to 
us  in  the  lower  regions  of  this  world,  are  not  to  be 
compared  wiih  what  Scripture  reveals  to  us  of  the 
glory  of  God  in  the  highest  heavens.  Sitting  there 
on  the  throne  of  his  glory,  surrounded  by  tens  of 
thousands  of  angels,  who  are  always  ready  to  obey 
his  call,  he  shines  with  that  brightness  before  which 
the  moon  and  stars,  and  even  the  sun  himself,  grows 
pale, — on  which  even  the  Seraphim  dare  not  and  can- 
not directly  gaze,  while  they  spend  a  blessed  eternity 
in  celebrating  his  praises.^  There  he  has  prepared 
for  his  elect,  when  the  toils  of  this  life  shall  have 
closed,  and  their  irksome  journey  through  the  deserts 
of  this  world  shall  be  completed,  a  place  of  most  de- 
lightful and  blessed  rest,  compared  with  the  surpass- 
ing excellence  of  which  the  scenes  described  by 
Cicero,  in  Scipio's  dream,  with  great  magnificence  of 
language,  are  indeed  but  frivolous  and  empty  dreams. 
There  he  has  laid  up  for  his  own  people  the  full  and 

■*  Ps.  xcvii.  1 — 6.  '  Job  xxvi.  14.  '  Isa.  vi. 


174  OUR  FATHER  WHICH 

perfect  enjoyment  of  blessings  placed  beyond  the 
possibility  of  change,  or  removal,  or  termination, — 
invisible,  indeed,  to  mortal  eye,  but,  on  that  account, 
the  more  highly  to  be  valued, — which  eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the  heart 
of  man.^  There  the  knowledge,  love,  and  enjoyment 
of  himself,  in  which  the  perfection  of  happiness  con- 
sists, will  be  bestowed  on  all  the  inhabitants  of  heaven, 
in  a  measure  absolutely  unbounded,  and  in  compa- 
rison of  which  all  that  is  bestowed  out  of  the  exhaust- 
less  treasures  of  his  riches  on  the  heirs  of  salvation  in 
the  present  life,  though  in  itself  highly  valuable,  must 
be  pronounced  to  be  a  poor  and  slender  foretaste. 
How  highly  proper  and  suitable  must  these  and  simi- 
lar meditations  be  for  him  who  is  about  to  approach 
God  in  holy  prayer. 

In  all  ages,  when  believers  were  called  to  prepare 
their   minds  for  addressing   God  in  prayer,  it  was 
their  unquestionable  duty  to  raise  their  thoughts  to 
heaven,  and  to  revolve  those  solemn  views  which  we 
have  now  considered.     But  there  was  a  time  when 
he  dwelt  in  the  earthly  sanctuary,  and  when  it  was 
his  pleasure  that  his  people  should  address  him  in 
that  place  and  receive  from  it  an  answer  to  their 
prayers.     "  In  thy  fear  will  I  worship  toward  thy 
holy  temple."^    To  that  quarter  they  were  command- 
ed to  look.3     There  they  prayed  to  God  as  dwelling 
"  between  the  cherubims."''     From  that  place  they 
expected  that   God  would  address  them,  and  grant 


^    1  Cor.  ii.  9.  2  ps^  V.  7^  3  1  j^:„gs  ^,-1  20,  44 

Dan.  vi.  10.  *  Ps.  Ixxx.  2. 


ART  IN  HEAVEN.  175 

his  assistance  and  all  the  blessings  of  salvation.  At 
the  door  of  the  tabernacle  of  the  congregation  before 
the  Lord  ;  where  I  will  meet  you  to  speak  there  unto 
thee.  And  there  Iivill  meet  until  the  children  of  Israel^ 
and  the  tabernacle,  ov  Israel,  (which  is  the  supplement 
given  in  the  margin)  shall  be  sanctified  by  my  glory} 
The  greater  part  of  interpreters,  taking  these  words 
by  far  too  literally,  have  failed  to  hit  the  most  im- 
portant meaning.  That  earthly  sanctuar}^  as  we 
have  already  hinted,  was  a  type  of  heaven,  towards 
which  it  was  their  duty  to  direct  their  mind,  while 
their  eyes  were  fixed  upon  the  temple.  At  the  de- 
dication, Solomon  prayed,  Hearken  thou  to  the  sup- 
plication of  thy  servant  and  of  thy  peaple  lsra3l  ivhen 
they  shall  pray  toicard  this  place  ;  and  hear  thou 

IN  HEAVEN,  THY  DWELLING  PLACE  ;  and,  IvhcH  tkoU 

hearest,  forgive.^  At  all  times  it  was  their  duty  to 
say,  Let  us  lift  up  our  heart  with  our  hands  unto 
God  in  the  heavens.^  Look  down  from  heaven, 
and  behold  from  the  habitation  of  thy  holi- 
ness AND  OF  thy  glory.'* 

But  as  there  were  few  by  whom  those  matters  were 
properly  understood,  and  as  the  disposition  of  most 
people  in  the  time  of  our  Lord,  was  to  betake  them- 
selves to  the  mountain,  that  is,  to  the  material  temple 
situated  on  the  mountain,  (for  so  Habakkuk  ii.  4, 
is  explained  by  an  eminent  commentator),  our  Lord, 
with  great  propriety,  intructed  his  followers  to  go  di- 
rectly to  heaven.    This  was  the  more  necessary  as  the 

^  Ex.  xxix.  42,  43.       ^  ]  Kings  viii  30.      ^  Lam.  iii.  41. 
*  Isa.  1  iii   15. 


176  OUR  FATHER  WHICH 

days  were  at  hand  when  all  the  religious  services  of 
the  earthly  sanctuary,  together  with  the  sanctuary  it- 
self, should  come  to  an  end.  It  is  appropriate  to  the 
character  of  the  New  Jerusalem,  in  which  John  saw 
no  temple  ;  "  for  the  Lord  God  Almighty  and  the 
Lamb  are  the  temple  of  it,'^  agreeably  to  the  pro- 
phecy,^  that  the  Lord  of  Hosts  would  be  to  them  for 
a  sanctuary."^  And  here  again  the  superiority  of 
the  New  Testament  economy  to  that  of  the  Old  is 
very  remarkable. 

This  manner  of  addressing  the  Divine  Being  sug- 
gests many  practical  instructions.  The  most  im- 
portant of  them  refer  not  merely  to  prayer,  but  to 
the  whole  conduct  of  the  Christian  life.  We  are  re- 
minded that  our  whole  conversation,  as  well  as  our 
prayers,  ought  to  be  worthy  of  that  heavenly  Father, 
whose  children  we  profess  ourselves  to  be.  Above 
all,  it  ought  to  be  deeply  impressed  upon  our  minds, 
that  the  great  and  unparalleled  love  of  God  to  mi- 
serable sinners  appears — in  not  only  permitting  them 
to  draw  near  to  him  in  prayer^  but  in  authorizing 
them  to  address  him  by  the  endearing  appellation  of 
Father.  What  an  invaluable  privilege  are  we,  who 
are  "  worms  and  no  men,''*  the  children  of  the 
earth,  "  the  children  of  wrath,'"^  permitted  to  enjoy  ! 
The  angels  in  heaven  regard  Almighty  God  with 
such  deep  reverence  that  they  bow  their  heads  and 
worship.  Yet  this  great  and  dreadful  Being  we  style 
not  simply  our  Creator,  or  Lord,  or  Governor,   but 

^  Rev.  xxi.  22.  "  Isa.  viii.  14. 

^  w\\>Tzh  n^m  <  Ps.  xxii  «.         ^  EpTj.  ii.  3. 


ART  IN  HEAVEN.  177 

our  Father,  and  thus,  with  his  full  approbation,  claim 
the  dignity  and  privileges  of  his  children.  This  love 
of  our  God  to  man,^  is  very  finely  illustrated  by 
Chrysostom.2  "  How  wonderful  is  the  love  of  God 
to  man  !  How  vast  the  honour  conferred !  What 
prayer  can  sufficiently  express  the  gratitude  we  owe 
to  Him  who  has  crowned  us  with  such  mercies  ? 
Consider,  my  beloved,  the  worthlessness  of  your 
nature  and  mine.  Trace  our  origin — earth,  dust, 
clay,  mud,  ashes.  Dust  we  are,  and  unto  dust  we 
shall  return.^  Next,  contemplate  the  inestimable 
riches  of  the  divine  goodness  toward  us,  that  you 
are  commanded  to  call  God  Father, — that  one  who 
is  earthly  is  commanded  to  claim  a  Heavenly, — a 
mortal  to  claim  an  Immortal, — a  corruptible  to 
claim  an  ixcoRRurTiBLE, — a  child  of  Time  to  claim 
an  ETERNAL  Father, — that  you  who,  but  two  or  three 
days  ago,  were  nothing  more  than  clay,  are  com- 
manded to  claim  as  Father,  him  who  is  from  ever- 
lasting to  everlasting  God." 

Again,  when  we  call  God  Father,  the  designation 
implies,  that  we  should  never  approach  to  him  but 
with  reverence.  It  belongs  not  to  the  written  law, 
but  has  been  taught  us  by  nature  herself,  that  a  son 
ought  to  fear  and  honour  his  father.^  How  much  more 
if  he,  who  is  our  Father,  is  also  our  King  ?  Although 
the  sentiments  expressed,  and  the  looks  assumed, 
by  Absalom,  when  he  appeared  before  David  as 
his  f-ithcr  and  king,  were  chargeable  with  hypocrisy, 

X.  T.  X.  Horn.  XXX.  Tom.  V.       ^  Gg„^  jij^  19^       4  ^^j^j^  i   q 
N 


178  OUR  FATHER  WHICH 

yet  he  gives  us  a  beautiful  illustration  of  the  kind  of 
respect  which  a  truly  good  man  would  sincerely  ren- 
der. He  came  to  the  king^  and  bowed  himself  on  his 
face  to  the  ground  before  the  king.^  How  great,  then, 
is  that  reverence  with  which  we  should  approach  in 
prayer  to  our  Father  and  King,  and,  what  is  more, 
to  our  heavenly  Father  and  King  ?  "  Be  not  rash 
with  thy  mouth,  and  let  not  thine  heart  be  hasty  to 
utter  any  thing  before  God :  for  God  is  in  heaven, 
and  thou  upon  earth  ;  therefore  let  thy  words  be 
few."^ 

But  the  apellation  Father,  produces  likewise  a 
boldness^  of  faith  not  inconsistent  with  the  reverence 
of  which  we  have  now  spoken.  For  what  may  we 
not  expect  from  a  Father, — from  a  heavenly  Father  ? 
If  he  is  a  Father,  nothing  tiiat  would  be  of  advantage 
to  his  children  will  be  refused  by  his  fatherly  kind- 
ness. "  Like  as  a  father  pitieth  his  children,  so  the 
Lord  pitieth  them  that  fear  him."^  There  is  some- 
thing in  the  goodness  of  God  which  goes  far  beyond 
a  father^s  or  even  a  mother's  affection.^  "  Can  a 
woman  forget  her  sucking  child,  that  she  should  not 
have  compassion  on  the  child  of  her  womb  ?  yea, 
they  may  forget,  yet  will  I  not  forget  thee."^  Every 
human  emotion  is  confined  with  narrow  bounds. 
The  love  of  God  towards  his  children  is  infinite  and 
everlasting.  "  Yea,  I  have  loved  thee  with  an  ever- 
lasting love.'"'      Human  affection,   when  compared 


^  2  Sam.  xiv.  33.  "  Eccl.  v.  1.  ^  vnf^nri 

*  Ps.  ciii  13.         5  ffTo^yn.  ''  ha.  xlix,  15. 

'  Jer.  xxxi.  3. 


ART  IN  HEAVEN.  179 

with  the  riches  of  the  divine  kindness,  is  miserably 
poor.  All  that  it  can  bestow  on  its  most  beloved 
objects  is  so  insignificant,  that  those  who  might  have 
been  deemed  superlatively  good,  are  by  comparison 
pronounced  to  be  evil.  Christ  himself  has  taught  us 
thus  to  reason,  "  If  ye,  then,  being  evil,  know  how 
to  give  good  gifts  unto  your  children  ;  how  much 
more  shall  your  heavenly  Father  give  the  Holy 
Spirit  to  them  that  ask  him  ?''^  He  is  our  heavenly 
Father.  This  contributes,  in  the  highest  degree,  to 
strengthen  our  faith  and  hope.  He  who  dwelleth 
in  the  heavens,  perceives  at  one  glance  all  our 
troubles  and  all  our  desires.^  His  kindness  to  his 
own  is  heavenly.  "  For  as  the  heaven  is  high  above 
the  earth,  so  great  is  his  mercy  toward  them  that 
fear  him.^  His  Almighty  arm,  which  is  ever  ready 
to  be  stretched  forth  in  behalf  of  his  own  people,  no 
created  power  is  able  to  resist.  "  Our  God  is  in  the 
heavens  ;  he  hath  done  whatsoever  he  hath  pleased."* 
Last  of  all,  he  graciously  assures  us, — ''  My  thoughts 
are  not  your  thoughts,  neither  are  your  ways  my 
ways,  saith  the  Lord.  For  as  the  heavens  are  higher 
than  the  earth,  so  are  my  ways  higher  than  your 
ways,  and  my  thoughts  than  your  thoughts."* 

Besides,  the  appellation  Father  teaches  us  to  ap- 
proach to  God  with  love, — with  love  both  to  God 
and  to  our  neighbour.  What  can  more  powerfully 
excite  our  love  to  God,  than  the  contemplation  of 
that   great   regard   for   us  which    the    single   word 

^  Luke  xi.  13.  '  Ps.  xxxiii.  13.  -^  Fs.  ciii.  11, 

*  Ps.  cxv.  3.  ^  Isa.  Iv.  8  9. 


180  OUR  FATHER  WHICH 

Father  expresses,  and  of  those  great  and  amiable 
perfections  with  which  the  epithet  Heavenly  is  asso- 
ciated in  our  minds  ?  And  how  can  our  love  to 
our  neighbours  be  otherwise  than  inflamed,  when  we 
call  hira  OUR  Father,  and  profess  to  share  with 
them  in  the  same  brotherhood  ?  Such  meditations 
are  fitted  to  banish  envy,  to  quicken  our  desire  of 
obtaining  blessings  for  our  brethren,  and  to  produce 
joy  at  the  benefits  which  they  receive,  as  received 
by  them  in  answer  to  our  prayers  in  their  behalf. 
This  address  to  our  heavenly  Father,  when  sincerely 
and  devoutly  made,  affords  exercise  to  the  highest 
and  purest  love,  and  fulfils  the  whole  law  of  God. 

Lastly,  when  we  call  him  our  Father  who  is  in 
Heaven,  our  thoughts  in  prayer  should  be  carefully 
purified  from  all  base  admixture  of  an  earthly  nature. 
Nothing  which  is  not  elevated,  spiritual,  heavenly, 
and  worthy  of  his  inconceivable  majesty,  should  be 
permitted  to  enter  into  our  conceptions  of  God. 
Nothing  which  is  not  proper  for  our  Heavenly  Father 
to  give,  and  for  us,  the  children  of  such  a  Father, 
to  receive,  ought  ever  to  form  the  subject  of  our 
prayers.  These  views  are  illustrated  by  Chrysos- 
tom  in  his  XIX.  Homily  on  the  Gospel  by  Matthew. 
"  When  he  says,  ^\ hick  art  in  heaven,  he  does  not 
speak  of  God  as  dwelling  only  there,  but  leads  the 
suppliant  away  from  earth,  and  attaches  him  strongly 
lo  lofty  regions  and  heavenly  contemplations." ^ 

■'  'O  £»  voii  ov^a.vo7i  orecv  iiTri,  lux,  Ixii  rev   0£oy  ffvyxXitcov  touto 


ART  IN  HEAVEN.  181 

But  God  "  desireth  truth  in  the  inward  parts."^ 
Our  first  care  ought  to  be  that  the  course  of  our 
life  may  correspond  to  the  profession  of  our  prayers. 
Let  us  beware  lest  actions  contrary  to  our  words 
should  give  the  lie  to  our  mouth  when  addressing  the 
Supreme  Being.  Nothing,  certainly,  could  be  more 
base  or  shameful.  Gregory  Nyssen  has  very  beauti- 
fully followed  out  these  views  in  his  Second  Dis- 
course on  the  Lord's  Prayer.  When  our  Lord  in- 
structs us  to  call  God  our  Father  in  prayer^  he  intends 
nothing  more,  in  my  opinion,  than  to  ijicidcate  on  us  a 
high  and  exalted  course  of  life.  The  truth  docs 
not  enjoin  us  to  utter  falsehood, — to  call  ourselves 
what  tee  are  not,  or  to  assume  a  name  which  does  not 
belong  to  us.  But  when  we  call  the  incorruptible,  and 
Just,  and  good  Being  our  Father,  he  bids  us  prove  the 
relationship  by  our  manner  of  life.  You  see,  then, 
what  preparation,  what  sort  of  life,  ivhat  kind  and 
degree  of  earnestness  are  required  that,  raising  our 
consciences  to  the  standard  of  this  boldness,  ive  fnay 
venture  to  call  God  our  Bather.^ 

Do  you,  my  reader,  in  sincerity  and  truth  claim 

1  Ps.  11.  6. 

%a,(rx,ri  o  xvoiog,  ouolv  'in^ov  ftot  ^ox,ii  'foiuv,  h  tqv  tf^n^ov  n  xat 
iTri^filvav  vofiohriTv  Siov  ov  yap  ^h  "^tv^iffdxi  ^^iaxit  rifiteis  v  a,Xn6ux, 
uiTTi  Xiytiv  0  (jt,n  l<r/u,iv,  xcii  ovofiai^iiv  S  f^h  <r£^vxa«£v.  'AA.X« 
TLari^a,  X'tyovTH  iocvruv  <rov  apda^rav  rt  xa)  %txKiov  xa)  uyetPe*, 
iraXr,hviiv  t*  /S/a;  rhv  uy^iffriiav.  'O^aj  otrtt?  'hf^Tv  ^a^affxiVYis 
lo'Ti  ^^iix  ;  oiev  ^lov  i  iTo(nj;  xa)  Tarer.TAs  l<rr)  7"^$  ffvavora ',  uitrTt 
•Tflre  T^oi  TovTo  ro  (jlit^ov  tJj;  Tafifnrieis  vypuhiffvii  nfiTi  t7iS  ffvmon- 
ctuf,  roXf^naat  hriTv  ru  Q<u  on   TL  arh  ^' 


182  OUR  FATHER  WHICH 

God  as  your  Father  ?  Fail  not  to  pay  him  homage 
by  the  whole  course  of  your  life.  Lend  a  willing  ear 
to  all  his  commandments.  Imitate  his  holiness,  and 
copy  his  perfections.  Do  you  say  Our  Father,  and 
thus  associate  others  with  you  in  your  prayers? 
Love  them  as  your  brethren ;  promote  their  benefit, 
and  labour  to  the  utmost  of  your  power  that  they  may 
become  partakers  with  you  of  the  same  inheritance. 
Do  you  believe  that  your  Father  is  in  heaven  ? 
Despise  these  insignificant  and  transitory  objects,  and 
aspire  to  those  which  are  truly  good, — which  are 
heavenly,  glorious,  eternal.^  Prepare  yourself  for 
the  enjoyment  of  the  closest  fellowship  with  God. 

The  highest  and  most  perfect  happiness  attainable 
by  man  belongs  to  him  who,  trampling  under  foot 
all  that  is  evil,  soars  on  high  and  reaches  the  very 
sanctuary  of  God.  Then  does  he  exultingly  ascend 
by  noble  meditations  beyond  the  starry  heavens, 
while  the  ornamented  pavements  of  the  rich,  and  all 
the  gold  and  silver  which  the  world  contains,  are  be- 
held with  scorn.  Then  does  he  look  down  with  con- 
tempt on  the  magnificent  porticoes  and  the  ivory 
which  glitters  on  the  fretted  roof,  the  woods  ready  to 
be  cut  down,  the  streams  conducted  into  the  man- 
sion, and  every  thing  which  avarice  and  ambition 
delights  to  admire.  If  from  that  elevated  region 
you  look  down  on  this  world — at  best  but  small, — a 
great  part  of  its  surface  covered  with  the  ocean, — while 
a  large  portion  of  the  remainder  is  a  barren  desert, 
scorched  by  a  vertical  sun,  or  bound  by  perpetual 

^  2  Cor.  iv.  18.     Col.  iii.  1,  2. 


AKT  IN  HEAVEN.  183 

frost, — you  will  be  disposed  to  say,  Is  this  the  spot 
which  has  been  parcelled  out  by  fire  and  sword 
among  so  many  nations?  After  raising  your  mind 
to  objects  truly  great,  the  sight  of  an  army  marching 
with  uplifted  banners, — the  movements  of  the  ca- 
valry (as  if  something  great  were  actually  going  for- 
ward), at  one  time  scouring  the  distant  posts,  and 
presently  spread  out  along  the  lines, — will  appear  to 
you  nothing  more  than  the  bustling  activity  of  so 
many  ants,  toiling  within  a  narrow  circle,  which  will 
remind  you  of  the  poet's  language, 

The  black  troop  moves  along  tlie  plains.^ 

There  are  vast  regions  above,  in  which  the  soul  is 
permitted  to  expatiate,  but  not  until  it  has  shaken  off 
the  body,  washed  away  all  pollution,  and  proved  it- 
self to  be  free,  disencumbered,  and  satisfied  with  a 
moderate  portion  of  earthly  good.  When  it  has 
reached  this  point,  it  acquires  nourishment  and 
growth,  throws  off  its  fetters,  and  rises  to  its  original 
rank.  This,  too,  is  an  evidence  of  its  divinity,  that 
it  finds  pleasure  in  things  divine,  and  feels  them  to  be 
its  own  proper  concerns.  If  I  were  not  admitted  to 
these  enjoyments.  I  should  hardly  say  that  I  had 
been  born.  For  what  reason  would  I  have  to  glory 
in  being  numbered  with  the  living  ?  Is  it  that  I 
would  eat  and  drink  ?  Is  it  that  I  would  pamper  and 
nurse  this  frail  and  sickly  body,  which,  without  con- 
stant supplies,  would  cease  to  exist?     Away  with 

^  It  nigrum  campis  agmen. 


184    OUR  FATHER  WHICH  ART  IX  HEAVEN. 

such  worthless  advantages!  Life  does  not  repaj^ 
the  sweat  and  labour  which  it  costs.  O  how  despi- 
cable a  thing  is  man,  if  he  rises  not  above  what  is  hu- 
man I^ 

Such,  or  but  slightly  altered,  are  the  sentiments 
uttered  by  the  Roman  sage,  drawn  from  the  contem- 
plation of  the  visible  heavens,  so  far  as  a  philosopher 
who  devotes  himself  to  the  physical  sciences  is  per- 
mitted to  view  them-  But  we  are  Christians,  and 
aspire  to  nobler  wisdom.  What  lofty  emotions 
ought  not  to  be  raised  in  us  by  the  consideration  that 
we  have  a  Father,  who  dwells  far  above  all  these 
heavens,  in  Itimself  and  in  his  own  unapproachable 
light, — an  eldest  brother,  who  has  gone  before  us  to 
prepare  a  habitation, — and  an  inheritance  incorrupti- 
ble and.  undef lied,,  and  that  fad eth  not  away,,  reserved 
in  heaven  for  us.^  These,  these,  Christians,  deserve 
your  solicitude,  your  regard,  your  earnest  activity. 
All  things  else  are  toys,  trifles,  shadows,  mere  no- 
things, loss  and  dung.^  I  conclude,  in  the  words 
of  Chrysostom,  contained  in  his  XIV.  Homily  on  the 
Epistle  to  the  Ephesians  :  From  the  moment  that 
you  said,  our  Father  which  art  in  heaven,  the 
eocpression  elevated  you,  gave  icings  to  your  thoughts, 
showed  you  that  you  have  a  Father  in  heaven.  Do 
nothing,  say  nothing,  that  belongs  to  the  earth.  Has 
he  raised  you  to  that  exalted  rank  ?  Has  he  admitted 
you  to  that  society  9     Why  do  you  degrade  yourself?^ 

^   Seneca  Qu.  Nat   Lib.  I. 

2  1  Peter  i.  3.  3  pi.ji,  j-   g^ 


HALLOT/ED  BE  THY  NAftTE.  1S5 


DISSERTATION  VllL 

ON  HALLOWING  THE  NAME  OF  GOD. 
AriA20HTa  TO   ONOMA   SOT. 

It  is  a  very  extraordinary  and  almost  incredible 
familiarity  of  intercourse  which  a  man  is  permitted 
to  maintain  with  God  in  holy  prayer.  That  a  base 
wretch, — a  sinner  under  sentence  of  condemnation, 
a  worm  that  deserves  to  be  trampled  under  foot, — 
should  be  admitted  to  intercourse  with  the  Divine 
Being,  M-hose  majesty  the  brightest  inhabitants  of 
heaven  approach  with  lively  praise,  and  yet  with  the 
lowliest  adoration,  is  certainly  a  high  privilege.  To 
be  conducted  to  the  throne  of  grace  by  the  only  be- 
gotten Son  of  God, — to  have  the  words  and  the  very 
groans  supplied  by  the  influence  of  the  Spirit  of 
prayer, — to  be  permitted  to  express,  with  the  utmost 
boldness^  and  freedom,  every  desire  and  wish  w^hich 
is  not  inconsistent  with  the  honour  of  God,  or  the 
true  interests  of  the  worshipper, — is  a  privilege 
higher  still.  But  the  most  wonderful  of  all,  and  one 
which  almost  exceeds  belief,  is  that  a  man  should  be 

kiUfTntrt  (TiTO  p^/iUf  iTTi^uiTt  ffov  TYivdivvaiecv,  thii^'.voTt  9ra.r'i^a  i^iif 
ly  To~s  ou^avoTs-  M»olv  T-aTTt  ^»Jsv  k'tys  rov  Wt  Ttii  yiis  'E/f 
tKitvnv  ffi  rhv  Ta|iy  'iffryin  tu,v  avu  ;  'Ekiivm  ffi  Wix^ivi  tm  x^'iV  '■>  '"' 
cnvrov  xirco  xtuSiXusii  ; 

^  vKfpnfficc^tff^ai  et  siimma  cum  libertate  exponere. 


186  HALLOWED  BE  THY  NAME. 

allowed  to  plead,  not  only  for  himself  and  for  his 
neighbour,  but  for  God, — that  the  kingdom  of  God 
and  the  glory  of  God  should  be  the  subject  of  his 
prayer, — as  if  God  were  unwilling  to  be  glorious,  or 
to  exercise  dominion  except  in  answer  to  the  prayers 
of  believers.  The  kingdom  of  God,  and  God  the 
great  king,  form  unquestionably  the  subject  of  the 
seventy- second  Psalm.  Among  other  lofty  senti- 
ments, we  may  mention  a  very  remarkable  one,  con- 
tained in  the  1 5th  verse :  Prayer  also  shall  be  made 
FOR  HIM,  for  the  king,  continually,  and  daily  shall  he 
be  praised.  The  honour  of  praying  for  God,  which 
is  thus  granted  to  a  human  being,  ought  to  be  so 
highly  prized  by  a  believing  soul  that,  loving  God 
above  all  things,  even  above  itself,  it  should  overlook 
for  a  time  its  own  concerns^  until  the  matters  which 
relate  to  the  glory  and  kingdom  of  God  have  been 
carefully  settled. 

And  yet  the  soul  is  at  no  time  less  forgetful  of  it- 
self than  when  it  is  thus  employed.  Not  to  mention 
that  our  desires  cannot  be  directed  to  a  nobler  ob- 
ject, our  prayers  for  God  are  chiefly  prayers  for  our- 
selves. It  would  throw  great  dishonour  on  the  all- 
sufficiency  of  God  to  imagine,  for  a  moment,  that  the 
perfection  or  blessedness  of  Him,  who  has  all  things 
in  and  from  himself,  can  receive  any  addition  from 
our  prayers.  Anything  which  lies  in  our  power  to 
accomplish,  can  only  fulfil  that  eternal  purpose  by 
which  God  determined  to  manifest  his  glory,  and  to 
display  his  attributes  and  perfections  in  his  wonder- 
ful works.  When  we  sincerely  declare  that  we  take 
pleasure  in  those  contemplations,  we  not  only  derive 


HALLOWED  BE  THY  NAME.  187 

from  them  the  most  pure  and  holy  of  all  enjoyments, 
but  find  our  glory  in  the  glory  of  God,  our  happiness 
in  the  kingdom  of  God.  A  devout  prayer  that  the 
glory  of  God  may  be  promoted  implies,  at  the  same 
time,  a  request  that  he  uill  be  pleased  to  appear 
wonderful  and  glorious^  in  his  communications  to  us, 
which  is  the  summit  of  our  happiness.  And  this  is 
the  reason  why  our  Lord  enjoined  that  the  hallowing 
of  the  name  of  God  should  form  the  commencement 
of  our  prayers. 

In  explaining  this  petition,  three  things  fall  to  be 
considered.  I.  What  are  we  to  understand  by  the 
NAME  OF  God  ?  II.  What  is  the  Hallowing  ^Z"  Me 
name  of  God?  III.  Why  do  we  ask  from  God 
HIMSELF  the  hallowing  of  his  name? 

The  name  of  God  denotes  God  himself  so  far  as 
he  manifests  himself  and  his  perfections,  by  works 
and  words,  to  rational  creatures.  Nothing  occurs 
more  frequently  in  the  style  of  the  ancient  Hebrews 
than  to  call  God  The  name  of  the  heavens^^  or  simply 
that  name?  That  thou  mayest  fear  this  glorious  and 
fearful  name,  the  Lord  thy  God.^  In  the  same 
sense  it  is  said,  the  Lord  hear  thee  in  the  day  of  trouble 
and  the  name  of  the  God  of  Jacob,  that  is,  the  God 
of  Jacob  himself,  defend  thee.°  And  again,  Let  him 
trust  in  the  name  of  the  Lord,  and  stay  himself  upon 
his  God.^  The  name  of  God  is  not  some  empty 
thing,  which  merely  tingles  in  the  ears,  or  holds  out 
a  picture  to  the  eyes,  or  produces  an  illusion  on  the 

1   Ps.  cxi.  3.  '    C3^72\i;  C3U^.  '    DITH. 

<  Deut.  xxviii.  58.  *  Ps.  xx.  1.  «  Isa.  1.  10. 


188  HALLOWED  BE  THY  NAME. 

mind.  It  is  Being  Itself}  The  most  sublime  senti- 
ment concerning  God  whicli  can  be  uttered,  or  writ- 
ten, or  conceived,  falls  infinitely  below  the  sublimity 
of  God's  own  existence.  This  is  what  Agur  intended 
to  convey.  What  is  his  name  9  and  lohat  is  his  Sou's 
name  ?  if  thou  canst  tell.^  Canst  thou  so  understand 
or  express  the  divine  nature,  that,  after  thy  utmost 
efforts,  thou  mayest  venture  to  say,  This  is  God,  and 
he  is  nothing  more  ?  No  variety  of  spoken  or  writ- 
ten language,  no  conceptions,  from  whatever  source 
they  may  have  been  obtained,  can  represent  the 
thousandth  part  of  that  excellence  which  is  found  in 
God.  Forasmuch  as  there  is  none  lihe  unto  thee^  O 
Lord,  and  thy  name  is  great  in  might? 

The  name  of  God,  however,  does  not  strictly  de- 
note God,  as  he  exists  in  himself,  but  as  he  reveals 
and  makes  himself  known  to  rational  creatures.  This 
is  done  both  in  the  works  of  creation  and  common 
providence,  and  in  the  works  of  grace  and  of  glory. 
But,  most  of  all,  he  reveals  himself  in  the  word  of  his 
gracious  covenant,  in  which  he  shows  how  God  may 
be  denominated  the  Saviour  of  sinful  man,  with  the 
full  display  of  all  his  perfections.  Thus  God,  when 
he  proclaims  his  name  before  Moses,  dwells  chiefly  on 
his  truth,  grace,  and  justice.*  And  our  Lord  Jesus 
Christ,  after  publishing  his  Gospel  and  finishing  his 
work,  declares,  1  have  ynanifestcd  thy  name  unto  the 
men  which  thou  gai-est  me  ovt  of  the  world}  Having 
conveyed  instruction,  both  by  word  and  deed,  he  had 

*  tl^^in.  '^  Pro-  XXX.  4.  3  jgr  X.  6. 

*  £x.  xxxiv.  C,  7.  *  John  xvii.  C. 


HALLOWED  BE  THY  NAME.  l89 

brought  home  to  the  consciences  of  the  elect  those 
just  views  of  the  divine  character  which  lead  to  his 
praise  and  glory,  and  which  contain  sohd  reasons 
why  men  should  call  him  their  God.  Beyond  this 
the  inquiry  regarding  the  name  of  God  need  not  be 
pursued  to  subtle  distinctions.  Let  us  only  remem- 
ber that  God  himself,  so  far  as  his  attributes  are 
made  known  to  us,  is  denoted  by  the  name  of  God. 

God  is  Hallowed  when  he  is  declared  to  be  holy. 
Now,  the  holiness  of  God  is  the  purest  love  of  his  at- 
tributes and  perfections.  Or,  if  the  expression  be 
preferred,  it  is  that  purity  of  the  divine  nature  which 
renders  every  act  of  his  understanding  and  will  con- 
sistent with  his  perfections,  and  fitted  to  promote 
their  manifestation.  The  complex  whole,  if  we  may 
so  speak,  of  the  perfections  of  God,  of  which  holiness 
is  the  grace  and  ornament, — all  the  divine  magnifi- 
cence,^— all  the  glory,  the  shining  brightness,  as  it 
were,  of  all  the  perfections  taken  together, — all  is  in- 
cluded under  the  name  of  holiness.  Accordingly, 
he  is  said  to  be  glorious  in  holiness. ^  As  the  holiness 
of  God  is  absolutely  perfect,  it  is  obvious  that  God 
cannot  be  hallowed^  by  any  addition  to  the  holiness 
of  his  nature,  but  merely  by  the  declaration  of  that 
holiness  which  belongs  to  him. 

1  Qio^^iTua-  '  £x.  XV.  11,  u;npi  inK5 

2  Here  it  may  be  proper  to  remind  the  reader,  that  the  word* 
Ilallozv  and  Sanctify,  both  of  which  occasionally  occur  in  the 
exposition  of  the  first  petition,  are  of  similar  import,  and  answer 
to  the  same  term  in  the  Latin  original.  In  some  cases  I  have 
preferred  "  Hallow,"  because  it  was  fitted  to  show  the  bear- 
ing of  the  remarks  on  the  clause,  as  it  stands  in  our  English 


190  HALLOWED  BE  THY  NAME. 

That  declaration  is  made  both  by  God  and  by 
creatures  ;  by  all  the  creatures  after  their  own  man- 
ner, but  chiefly  hy  rational  creatures.  God  sancti- 
fies Himself  by  those  works  which  contain  plain, 
striking,  and  convincing  proofs  of  his  wisdom,  good- 
ness, justice,  and  other  attributes.  Thus,  God  is 
sometimes  said  to  have  sanctified  and  glorified  him- 
self, when  he  inflicted  signal  punishment  on  trans- 
gressors. "  I  will  get  me  honour  upon  Pharaoh, 
and  upon  all  his  host,  upon  his  chariots,  and  upon 
his  horsemen.  And  the  Egyptians  shall  know  that 
I  am  the  Lord,  when  I  have  gotten  me  honour  upon 
Pharaoh,  upon  his  chariots,  and  upon  his  horse- 
men."^ "  This  is  it  that  the  Lord  spake,  saying,  I 
will  be  sanctified  in  them  that  come  nigh  me,  and 
before  all  the  people  1  will  be  glorified  :"2  that  is,  I 
will  show  the  glory  of  my  holiness  in  the  just  punish- 
ment of  those  who  do  not  carefully  observe  the  or- 
dinances of  my  worship.  This  interpretation  is 
suggested  by  the  Spirit  of  God  himself,  in  the  words 

Bible,  Hallowed  be  thy  naihe.  In  other  cases,  I  judged 
it  more  proper  to  employ  the  word  "  Sanctify,"  either  because, 
in  the  connection  in  which  it  stood,  it  was  more  agreeable  to 
modern  usage,  or  because  it  had  been  employed  by  our  transla- 
tors in  the  parallel  passages  adduced  in  illustration.  Had  it 
been  practicable  to  adhere  wholly  to  either  of  those  terms,  a  cer- 
tain  amount  of  ambiguity  from  which  our  author  is  wholly 
free  might  have  been  avoided.  With  this  explanation  the 
criticisms  found  below  on  the  words  Holy.,  Sanctify,  Hallow, 
and  the  like,  will,  I  trust,  appear,  even  to  the  English  reader, 
to  be  strictly  in  point,  and  beautifully  illustrative  of  die  gene- 
ral argument. — T. 

I  Ex.  xiv.  17,  18.  '  Lev,  x.  3. 


HALLOWED  BE  THY  NAME.  191 

of  Ezekiel — "  Thus  saith  the  Lord  God,  behold,  I 
am  against  thee,  O  Zidon  ;  and  I  will  be  glorified  in 
the  midst  of  thee :  and  they  shall  know  that  1  am 
the  Lord,  when  I  shall  have  executed  judgments  in 
her,  and  shall  be  sanctified  in  her.'"-  Similar  instan- 
ces are  to  be  found  in  the  writings  of  the  same 
prophet.2 

In  none  of  his  works  has  God  more  eminently 
sanctified  his  name  than  in  claiming  his  elect,  whom 
he  has  purchased  by  the  blood  of  Christ,  to  be  his 
peculiar  people.  That  work  contains  an  incompa- 
rably bright  exhibition  of  all  the  Divine  perfections. 
There  his  love  toward  the  human  race,^  his  wis- 
dom, kindness,  power,  truth,  justice,  and  particularly 
the  attribute  of  which  we  are  now  speaking,  Holi- 
ness,— shine  with  surpassing  brightness.  His  hoH- 
ness  appears  in  making  provision  for  restoring  to 
sinful  man  that  image  of  himself  which  had  been 
shamefully  effaced.  His  holiness  appears  in  refusing 
to  do  this  until  he  had  expressed  his  abhorrence  of 
sin,  not  only  by  the  plainest  language,  but  by  deeds, 
by  exemplary  punishment.^  His  holiness  appears  in 
requiring  that,  in  order  to  the  sanctification  of  his 
elect,  the  punishment  should  be  endured  by  His  own 
most  holy  Son,  who  freely  offered  himself  for  that 
purpose,  and  in  so  impressive  a  manner,  that  the 
display  of  the  strictest  justice  and  purest  holiness 
filled  heaven  and  earth  Mith  amazement.  His  holi- 
ness appears  in  raising  his  Son,   after  the  completion 

^  Ezek.  xxviii.  22,  "^  Chap,  xxxvi.  23  ;  xxxviii.  Ifi,  23. 

2  (ptXavd^uTiet^  sive  pietas  erga  genus  humanum. 


192  HALLOWED  BE  THY  NAME. 

of  his  sufferings,  from  the  dead,  and  crowning  him 
with  glory  and  honour^ '  by  which  it  was  made  evi- 
dent that  the  holy  sacrifice  of  his  Son  was  pleasing 
in  his  sight.  In  fine,  his  holiness  appears  in  trans- 
forming those  who  had  been  redeemed  by  the  blood 
of  his  Son  to  his  glorious  image,  that  he  might  he 
the  first-born  among  many  brethren.^ 

These  and  similar  views,  there  is  reason  to  be- 
lieve, were  present  to  the  mind  of  Christ  when,  im- 
mediately  before  proceeding  to  give  full  satisfaction 
to  Divine  justice,  he  broke  out  into  these  words '? 
Now  is  my  soul  troubled  by  the  contemplation  of 
those  dreadful  sufferings  which  await  me.  And 
what  shall  I  say  9  I  should  wish  my  feelings  to  be 
universally  known,  but  it  is  difficult  to  find  words  to 
express  them.  Father — save  me  from  this  hour.  If 
it  be  possible,  let  my  sorrow  pass  away  from  me. 
But  for  this  cause  came  I  unto  this  hour.  I  know 
that  these  sufferings  must  be  steadfastly  endured. 
My  office  as  Mediator  was  undertaken  on  the  ex- 
press condition  of  [oaying  that  price,  to  satisfy  thy 
justice,  and  redeem  my  elect.  And  I  retract  not  the 
condition.  Therefore,  Father  glorify  thy  name.^ 
Display  thy  holiness  and  justice  in  the  sufferings 
which  I  now  cheerfully  present  myself  to  endure. 
But  display  those  attributes  likewise  in  setting  me 
free,  and  in  justifying  my  people,  when  satisfaction 
shall  have  been  offered.  Then  came  there  a  voice 
from  heavetiy  saying^  I  have  both  glorified  it^  by  many 

1  Ps.  viii.  r,.     Heb.  ii.  7.  2  R,,,„.  viii.  23. 

^  John  xii.  27-  <  V'er.  28. 


HALLOWED  BE  THY  NAME.  193 

evidences  of  my  perfections  in  the  government  of 
the  universe,  and,  latest  of  all,  by  giving  thee  to  the 
world,  by  the  preaching  of  the  gospel,  and  by  the 
performance  of  those  astonishing  works  by  which 
the  truth  of  the  gospel  has  been  confirmed.  And 
will  glorify  it  again,  by  accepting  thy  satisfaction, 
and  by  bestowing  on  thee  and  on  thy  people  its 
righteous  fruits.  The  amount  of  the  whole  is,  that, 
in  the  work  of  our  redemption,  the  name  of  God  is 
hallowed  or  sanctified  in  a  remarkable  manner.  In 
this  manner  God  sanctifies  himself. 

The  name  of  God  is  hallowed  by  all  the  creatures 
after  their  own  manner,  so  far  as  the  glory  of  the 
Divine  perfections  shining  in  them  are  capable  of 
being  seen  by  angels  and  men.  David  presented 
the  following  requests  :  "  Bless  the  Lord,  all  his 
works,  in  all  places  of  his  dominion."^  "  Let  all  thy 
works  praise  thee,  O  Lord."^  "  Praise  ye  him,  sun 
and  moon  :  praise  him  all,  ye  stars  of  light.  Praise 
him,  ye  heaven  of  heavens,  and  ye  waters  that  be 
above  the  heavens.  Let  them  praise  the  name  of 
the  Lord  :  for  he  commanded,  and  they  were  creat- 
ed."^ And  the  request  was  not  in  vain.  For, 
truly,  "  the  heavens  declare  the  glory  of  God ;  and 
the  firmament  showeth  his  handy-work.  Day  unto 
day  uttereth  speech,  and  night  unto  night  showeth 
knowledge."*  They  declare  his  glory,  when  their 
wonderful  order  and  beautiful  exactness  invite  the 
contemplation  of  men  and  angels,  and  lead  them  to 
celebrate  the  praises  of  God. 

^  Ps.  ciii.  22.  2  ps,  g^lv.  10.  ^  pg  cxlviii.  3—5. 

*  Ps.  xix.  1,  2. 


194  HALLOWED  BE  THY  NAME. 

Strictly  speaking,  however,  the  name  of  God  is 
hallowed  by  rational  creatures  only  ;  I.  When  they 
apply  their  mind  to  know  and  acknowledge  the  Di- 
vine perfections.  "  Whoso  is  wise,  and  will  observe 
these  things,  even  they  shall  understand  the  loving- 
kindness  of  the  Lord."^  Here  is  found  the  perfec- 
tion of  human  wisdom,  and  if  man  can  have  any 
ground  of  boasting,  it  is  also  found  here.  "  Let  him 
that  glorieth  glory  in  this,  that  he  understandeth  and 
knoweth  me,  that  I  am  the  Lord  which  exercise 
loving-kindness,  judgment,  and  righteousness  in  the 
earth :  for  in  these  things  I  delight,  saith  the  Lord."* 
II.  When  they  celebrate  those  perfections  :  which 
is  done  by  angels,  "  Bless  the  Lord,  ye  his  angels, 
that  excel  in  strength  f^  and  by  all  the  blessed  in- 
habitants of  heaven,*  whose  example  ought  to  be 
followed  by  saints  who  continue  to  dwell  upon  the 
earth.s  III.  When  their  whole  life  is  so  regulated 
that  their  actions,  as  well  as  their  words,  tend  to 
glorify  God.6  This  was  viewed  by  the  Jewish 
teachers  as  an  essential  branch  of  hallowing  the 
name  of  God.  Such  is  the  import  of  a  quotation 
given  by  Drusius  from  the  book  Musar.  Since  all 
our  works  ought  to  be  assimilated  to  the  loorks  of  the 
blessed  God,  whatever  we  do  that  is  good  and  right 

contributes  obviously  to  sanctify  his  great  name 

The   amount  of  what  we  have  said  is  this  :   since 
we  are  capable  of  resembling  him  in  our  works,  on 

'  Ps.  cvii.  43.  2  Jer.  ix.  24.  ^  pg_  ciii.  20. 

4  Rev.  iv.  JO,  11.  s  Ps.  cxxxv.  1,  2,  3,  19,  20,  21. 

»  1  Pet.  ii.  9,  12.     Mat.  v.  16.     1  Cor.  x.  31. 


HALLOWED  BE  THY  NAME.  195 

them  depends  the  sanctijication  or  profanation  of  his 
Name. 

When  we  pray  to  God  that  his  name  may  be 
hallowed,  we  declare,  1.  Our  true  and  sincere  desire 
to  seek  his  glory  above  all  things.  "  The  desire 
of  our  soul  is  to  thy  name,  and  to  the  remembrance 
of  thee."^  "  Let  all  those  that  seek  thee  rejoice  and  be 
glad  in  thee  :  let  such  as  love  thy  salvation  say  con- 
tinually, The  Lord  be  magnified."^  IL  That  the  glo- 
rifying of  his  name  must  proceed  from  God  himself, 
who  alone  is  competent  to  display  his  own  perfections 
He  is  "  Alpha  and  Omega,  the  first  arid  the  last."^ 
"  Be  thou  exalted,  O  God,  above  the  heavens  ;  let 
thy  glory  be  above  all  the  earth."*  "  Unto  thy  name 
give  glory  for  thy  mercy  and  for  thy  truth's  sake."^ 
IIL  We  praj^  that  he  would  make  us  fit  for  the  hal- 
lowing his  name.  (L)  By  "  enlightening  the  eyes 
of  our  understanding,"  that  we  may  be  enabled  to 
see  his  perfections  in  a  clear  light.^  (2.)  By  moving 
our  hearts,  so  that  we  may  be  at  liberty  to  say  with 
David,  "  My  heart  is  fixed,  O  God,  my  heart  is 
fixed;  I  will  sing  and  give  praise."  (3.)  By  ex- 
citing our  tongue  to  praise  him.  "  O  Lord,  open 
thou  my  lips,  and  my  mouth  shall  show  forth  thy 
praise."7  (4.)  By  regulating  our  whole  life,  through 
the  influences  of  his  Spirit,  so  as  to  promote  the 
glory  of  his  name,  that  in  all  he  may  appear  "  won- 
derful and  glorious."^ 

»  Isa.  xxvi.  8.  -  Ps.  xl.  17.  ^  Rev.  j.  8,  11. 

*  Ps.  Ivii.  .5.  ^  Ps.  cxv.  1.  ^  Eph.  i.  17. 

7  Ps.  li.  15.  «  Ps.  cxi.  3. 


196  HALLOWED  BE  THY  NAME. 

The  place  which  this  petition  occupies — as  First 
in  order — implies  a  declaration,  that  no  other  object 
is  more  earnestly  or  cordially  desired  by  us  than  the 
Hallowing  of  the  Name  of  God.  This  is  the  ultimate 
end  to  which  every  thing  else  ought  to  be  referred. 
For  this  we  should  regard  the  supports  of  life  and 
life  itself  as  truly  valuable.  For  this,  the  means  of 
our  salvation,  nay,  salvation  itself,  should  appear  to 
us  worthy  to  be  desired.  We  are  not  at  liberty  to 
rest  satisfied  with  any  good  thing  which  we  possess, 
so  far  as  it  is  ours,  or  contributes  to  our  advantage 
or  enjoyment.  Our  very  happiness  must  not  be 
sought  merely  for  the  delight  which  the  possession 
of  it  will  afford  us.  A  higher  object  is,  that  God's 
own  property,  which  we  truly  are,  may  be  beautified 
and  enriched, — that  the  blessings  from  on  high,  which 
complete  our  happiness,  may  prepare  us  more  fully 
for  celebrating  the  excellencies  of  the  Divine  nature, 
— and  that  God  himself  may  behold  with  delight  the 
riches  of  his  grace.  Our  highest  happiness  is  to  be 
entirely  devoted  to  the  Divine  glory.  Our  highest 
rejoicing  is  to  rejoice  in  hope  of  the  glory  of  God."^ 

If  we  wish  to  have  it  believed  that  we  are  sincere 
in  such  declarations,  our  first  care  ought  to  be,  that 
our  words  may  be  proved  by  our  actions.  Can  they 
be  supposed  to  be  sincere  in  seeking  the  glory  of 
God,  who  are  the  slaves  of  personal  distinction  ? 
whose  faculties  and  possessions,  whose  wildest  schemes 
and  pursuits,  are  compelled  to  minister  to  one  single 
object — their  own  ambition  ?  who  take  such  pleasure 

1  Rom.  V.  2. 


HALLOWED  BE  THY  NAME  197 

in  their  wealth,  their  honours,  their  ingenuity  or 
skill,  their  eloquence,  their  learning,  their  celebrated 
exploits, — who  are  so  highly  elated  by  those  attain- 
ments, or,  it  may  be,  by  the  mere  imagination  of 
them  which  their  own  foolish  minds  have  indulged, 
— that  they  make  an  idol  of  themselves,  and  demand^ 
the  notice  and  applause  of  the  crowd  ?^  who  regard 
the  gifts  of  the  Divine  bounty  as  the  rewards  of 
their  own  fancied  excellence,  and  who  are  proud  of 
possessing,  or  of  imagining  that  they  possess,  some 
rare  and  superior  endowments?^  who  employ  the 
very  worship  of  God,  not  as  the  means  of  ''  giving 
unto  the  Lord  the  glory  due  unto  his  name,"^  but 
chiefly,  as  an  opportunity  of  making  themselves  ap- 
pear to  be  holy  and  devout,  and  who  not  only  cherish 
lofty  notions  of  that  holiness,  but  boast  of  it  in  the 
presence  of  others,  and  in  their  addresses  to  God 
himself?^  who,  like  brute  beasts,  "  regard  not  the 
work  of  the  Lord,  neither  consider  the  operation  of 
his  hands,"^  or  at  least  consider  it  so  slightly,  that, 
like  most  philosophers,  they  confine  their  attention 
to  second  causes,  and,  naturally  or  wilfully  blind, 
overlook  the  astonishing  displays  of  the  perfections 
of  God  which  are  contained  in  his  works  ?  who, 
"  while  they  make  their  boast  of  the  law,  through 
breaking  the  law  dishonour  God,  and  cause  his  name 
to  be  blasphemed  ?"^  who  conduct  themselves  in  such 
a  manner,  that,  whatever  may  be  their  pretences, 

^  Isa.  X.  13.     Dan.  iv.  30.  «  I  Cor.  iv.  7- 

^  Ps.  xxix.  2.  '^  Isa.  Ixvi.  3.     Luke  xviii.  11,  12 

^  Isa.  V.  12.  6  Rom.  ii.  23,  24. 


198  HALLOWED  BE  THY  NAME. 

they  assuredly  mock  God  every  time  they  utter  the 
words,  Hallowed  be  thy  Name  ?  But  their  mockery 
is  vain.  In  opposition  to  their  strongest  wishes, — 
in  their  own  persons,  if  they  shall  proceed  in  their 
wicked  career, — the  name  of  God  will  be  hallowed 
by  an  exhibition  of  his  justice,  and  by  awful  severity 
of  punishment. 

Again,  when  we  claim  God  as  our  Father,  and 
sincerely  desire  that  his  name  may  be  hallowed,  we 
must  use  our  utmost  exertions  to  promote  the  glory 
of  God.  The  powers  of  understanding  which  he  has 
given  us  must  be  employed  in  contemplating,  know- 
ing, and  meditating  on  his  perfections,  which  he  has 
graciously  made  known  to  us  in  the  works  of  nature 
and  grace,  and  in  the  word  of  his  supernatural  reve- 
lation. The  smallest  object  that  can  present  itself 
to  the  eye  or  to  the  mind,  will  supply  the  richest  ma- 
terials for  this  purpose.  It  is  only  necessary  for  us 
to  learn  to  perceive  in  visible  objects  the  invisible 
things  of  God,^  and  to  employ  the  creatures  as  lad- 
ders for  ascending  to  the  Most  High  God.  We 
must  lay  it  down  as  a  principle,  that  all  the  excel- 
lence, light,  and  beauty,  which  is  found  in  the  crea- 
tures, exists  in  the  highest  perfection  in  the  Creator. 
We  must  accustom  ourselves  to  view  earthly  objects, 
whether  existing  in  nature  or  in  the  arrangements  of 
society,  as  representations  of  spiritual  and  heavenly 
objects,  and  of  the  things  pertaining  to  the  kingdom 
of  God?  Our  Lord  Jesus  was  eminently  skilled  in 
this  art.     The  most  trival  object  he  met  with, — a 

1  Rom.  i.  20.  2  ^^(.{s  j,  3^ 


HALLOWED  BE  THY  NAME.  199 

vessel  for  drawing  water/  or  a  grain  of  mustard- 
seed,^  supplied  him  with  an  illustration  of  the  king- 
dom of  heaven.  He  advised  his  disciples  to  learn 
this  art,  and  to  apply  to  grosser  objects  the  chemical 
skill,  which  will  extract  a  spirit  out  of  them  by  the 
alembic  of  devout  meditation.^  Above  all,  we  must 
frequently  meditate  on  those  works  of  God  which 
are  only  taught  in  the  school  of  Grace,  and  by  which 
he  has  manifested  his  glory  in  obtaining  eternal  re- 
demption for  us.'^  The  highest  powers  of  the  under- 
standing cannot  be  directed  to  a  nobler  object,  or 
employed  in  a  nobler  manner,  than  in  the  contem- 
plation of  THE  TRUTH  ITSELF,  and  of  all  the  sublime 
and  saving  truths  concerning  himself  which  that 
TRUTH  has  been  pleased  to  reveal.  In  this  man- 
ner, the  name  of  God  is  hallowed  by  our  under- 
standing. 

But  we  must  not  stop  here.  The  knov/ledge  of 
the  Divine  perfections  must  produce  in  us  love,  re- 
verence, wonder,  and  adoration.  Let  us  frequently, 
out  of  the  full  treasure  of  our  heart,  exclaim :  "  O 
Lord,  how  manifold  are  thy  wonders  !  in  wisdom 
hast  thou  made  them  all :  the  earth  is  full  of  thy 
riches."^  "  O  Lord,  our  Lord,  how  excellent  is  thy 
name  in  all  the  earth  !  who  hast  set  thy  glory  above 
the  heavens.  When  I  consider  thy  heavens,  the  work 
of  thy  fingers,  the  moon  and  stars,  which  thou  hast 
ordained:  what  is  man,  that  thou  art  mindful  of  him, 
and  the  son  of  man  that  thou  visitest  him  ?''^    "  I  will 

1  John  iv.  11—14.  2  ^at.  xiii.  31. 

3  Mat.  xxiv  32.  *  Heb.  ix  12.  ^  Ps.  civ.  24. 

«  Ps.  viii.  1,  3,  4. 


200  HALLOWED  BE  THY  NAME. 

hope  continually,  and  will  yet  praise  thee  more  and 
more.  My  mouth  shall  show  forth  thy  righteous- 
ness and  thy  salvation  all  the  day :  for  I  know  not 
the  number  thereof.  I  will  go  in  the  strength  of  the 
Lord  God :  I  will  make  mention  of  thy  righteous- 
ness, even  of  thine  only.  I  will  also  praise  thee 
with  the  psaltery,  even  thy  truth,  O  my  God :  unto 
thee  will  I  sing  with  the  harp,  O  thou  Holy  One  of 
Israel.  My  lips  shall  greatly  rejoice  when  I  sing 
unto  thee  ;  and  my  soul  which  thou  hast  redeemed. 
My  tongue  also  shall  talk  of  thy  righteousness  all 
the  day  long."'  Such  views  of  the  character  of 
Jehovah  cannot  be  better  or  more  affectingly  ex- 
pressed than  in  the  words  dictated  by  the  Holy 
Spirit.  It  becomes  our  duty,  therefore,  to  read,  me- 
ditate, and  ponder  these  words,  that,  experiencing 
those  devout  affections  which  the  holy  prophets 
expressed,  we  may  be  enabled  to  make  them  our 
own. 

I  cannot  refrain,  however,  from  quoting  some  ob- 
servations of  Epictetus,2  a  Gentile  philosopher,  but 
in  whose  writings  something  greatly  superior  to  what 
might  have  been  expected  from  a  philosopher  and  a 
Gentile  may  be  discovered.     ''  If  we  were  in  good 

^  Ps.  Ixxi.  14,  15,  16,  22,  23,  24. 

^  Apud  Arrianum,  Diss.  L.  J.  C,  XVI.  "  Verba  prolixius- 
cula  sunt ;  ideoque  Latine  soluramodo  adscribam  ex  versione 
Hieronymi  Wolfiiy  Not  having  at  hand  the  original  Greek 
of  Epictetus,  whose  plain  and  direct,  though  unadorned  style, 
I  should  otherwise  have  endeavoured  faithfully  to  represent, 
I  must  satisfy  myself  with  translating  from  the  Latin  version 
oi  Jerome  Wolff,  of  which  VVitsius  has  availed  himself. — Tr. 


HALLOWED  BE  THY  NAME.  20i 

health,  what  else  would  we  have  to  do  in  public  or 
private  but  to  adore,  and  praise,  and  bless  the  Deity  ? 
While  we  were  digging,  or  ploughing,  or  partaking 
food,  it  would  be  proper  for  us  to  sing  a  hymn  to 
God.  He  is  the  great  God  who  gave  us  instruments 
for  cultivating  the  earth.  He  is  the  great  God  who 
gave  us  hands,  who  gave  us  the  capacity  of  receiv- 
ing and  digesting  our  food,  who  caused  us  to  grow 
without  perceiving  it,  and  to  breathe  while  we  were 
asleep.  These  would  deserve  separate  ascriptions  of 
praise,  and  a  hymn  of  far  loftier  strain  would  be  due 
for  that  faculty  of  reason  by  which  these  matters  are 

understood What  else  can  a  lame  old 

man  like  myself  do  but  praise  God  ?  Were  I  a 
nightingale^  I  would  perform  the  part  of  a  nightin- 
gale. Were  I  a  swan,  I  would  perform  the  part  of 
a  swan.  But  since  I  possess  reason,  my  duty  is  to 
praise  God.  This  is  my  business.  This  I  follow. 
I  will  not  desert  my  post  while  it  continues  to  be 
mine.  '•  I  exhort  you,"  he  adds,  "  to  sing  the  same 
hymn."  O  how  ought  we  to  be  ashamed  of  our  in- 
dolence and  inactivity  when  we  read  such  a  holy 
discourse,  such  a  pious  instruction  from  the  pen  of  a 
Gentile  !  Did  a  philosopher  speak  and  act  in  this 
manner  ?  What  may  be  expected  from  us  who  are 
Christians  ? 

As  we  ought  to  praise  God  in  his  works,  we  ought 
to  have  the  same  purpose  in  our  own  actions.  We 
must  do  everything  with  a  view  to  the  divine  glory. 
"  In  all  thy  ways  acknowledge  him."^     It  is  a  re- 

^  Pro.  iii.  6. 


202  HALLOWED  BE  THY  NAME. 

markable  sentiment  which  occurs  in  Pirhe  Abofh, 
Let  all  thy  works  be  directed  to  the  nnme  of  the  hea- 
vens} that  is,  to  God.  With  this  agrees  the  injunc- 
tion of  the  Apostle  Paul,  Whatsoever  ye  do,  do  it 
heartily,  as  to  the  Lord,  and  not  unto  menP'  In  the 
ordinary  duties  of  civil  society,  a  Christian  performs 
the  same  actions  as  other  men,  but  not  in  the  same 
manner.  They  perform  them  in  a  civil,  he  in  a 
spiritual  manner;  they  to  men  and  to  themselves,  he, 
to  God.  Not  in  pretence,^  but  from  the  soul,^  hearti- 
ly. Not  in  some  things  which  appear  to  have  a  more 
direct  reference  to  God,  but  in  all  things^  whatsoever 
ye  do.  Not  in  a  wavering  or  undecided  manner, — 
attending  to  the  Divine  law  when  it  is  found  conve- 
nient, and,  at  other  times,  consulting  the  views  of 
men,  but  as  to  the  Lord,  and  not  unto  men.  Such  is 
likewise  the  import  of  another  injunction  of  the  same 
Apostle  respecting  daily  food.  Whether  therefore 
ye  eat,  or  drink,  or  whatsoever  ye  do,  do  all  to  the 
glory  of  God.^  This  does  not  mean  that,  in  every 
action  of  our  lives,  we  must  have  an  immediate  and 
direct  intention  to  glorify  God.  That  is  impossible 
in  the  nature  of  things.  But  the  children  of  God 
ought  to  hold  it  as  a  firm  and  unalterable  principle, 
applicable  to  all  occasions,  that  they  are  dedicated  to 
God  ;  that  in  all  their  thoughts,  words,  and  actions, 
there  must  be  some  manifestation  of  the  perfections 
and  glory  of  God  ;  that  they  must  obey  his  precepts 
in  all  things,  and  do  every  thing  from  a  desire  to 

D"«72^  D^b  vn^  "T-iyyTs  h'2.  2  (j^i,  jj,-^  23. 

•■*  ^^o(pd<ru.  *  Ix  "^v^^t.  ^  1  Cor.  x.  31. 


HALLOWED  BE  THY  NAME.  203 

please  him.  The  reader  will  find  my  views  on  this 
subject  stated  very  fully  in  the  Economy  of  the  Co- 
venants} 

The  propriety  and  beauty  of  this  principle  would 
seem  to  have  been  perceived,  in  some  measure,  by 
Epictetus,^  who  bids  us  look  to  God  in  every  thing 
small  or  great?  From  the  writings  of  Epictetus,  it 
appears  to  have  been  adopted  by  the  Ejmperou 
Marcus  Antoninus,  whose  golden  admonition  to 
himself  is  to  the  following  efFect,''^  "  As  surgeons  al- 
ways have  their  instruments  at  hand,  ready  for  in- 
stant application,  so  do  you  keep  constantly  in  view 
those  principles,  by  the  aid  of  which  you  will  per- 
ceive your  duties  to  God  and  to  man.  Do°  every 
thing  even  the  smallest  in  such  a  manner  as  to  remem- 
ber the  close  connection  of  both  with  each  other.     For 

YOU  WILL  NOT  TRANSACT  WELL  ANY  THING  HUMAN 
WITHOUT  A  MUTUAL  REFERENCE  TO  WHAT  IS  DI- 
VINE, NOR,  ON  THE  OTHER  HAND,  (anything  divine 
without  a  reference  to  what  is  human).  These  quo- 
tations roust  not  be  interpreted  as  implying  an  ad- 
mission on  our  part,  that  the  great  duties  of  religion, 
connected  with  hallowing  the  name  of  God,  may  be 
equally  well  learned  from  the  instructions  of  philoso- 


^  Book  III.  Ch.  XIX.  Sect.  XCVII. 
2  Arrian.  Diss.  L.  II.  C.  XIX. 

''   \ii  70V  Qsov  a(po^avTCis  Iv  Tctvri  fiix^at  xat  fiiyctXu. 

*  L.  III.  §  XIII. 

^  Ka/  itSv,  xa,)  to  fiix^orarov  ovTug  vroniv,  us  rtis  afjc^ort^eav  *^oi 
aXXytXa,  ffvv^'s<rias  fiift)ii^/u,ivov'  ovrt  yk^  avS^uxivov  t)  ccviv  T^s  £^J  ra 
0cia  ffuva(po^as  tv  5r^a|e/j,  oun  'ifATraXiv- 


204  HALLOWED  BE  THY  NAME. 

phers,  as  from  the  records  of  inspiration.  Whatever 
is  stated  by  philosophers  falls  infinitely  below  the 
sublimity  of  the  inspired  volume,  and  may,  perhaps, 
have  been  derived  from  that  source.  You  will  scarce 
find  in  their  writings  anything  approaching  to  the 
admirable  passages  which  we  have  now  quoted  till  a 
period  subsequent  to  the  publication  of  the  Gospel. 
But  to  receive  from  heathens  instructions  and  ex- 
amples of  so  excellent  a  description,  is  fitted  to  excite 
a  holy  jealousy. 

Whatever  superiority  the  Gospel  possesses  above 
all  the  instructions  conveyed  by  philosophers,  by  le- 
gislators, by  interpreters  of  the  sacred  mysteries  of 
heathenism, — it  is  proper  that  Christians  should  ex- 
hibit, by  a  superior  course  of  life,  in  which  the 
image  of  their  heavenly  Father,  the  power  of  the 
merits  of  Christ,  and  the  efl^icacy  of  the  regenerating 
and  sanctifying  Spirit,  shall  brightly  shine.  It  con- 
tributes, in  the  highest  possible  manner,  to  hallowing 
the  name  of  God,  that  they  who  profess  it  shall  be 
"  blameless  and  harmless,  the  sons  of  God,  without 
rebuke,  in  the  midst  of  a  crooked  and  perverse  na- 
tion, among  whom  they  shine  as  lights  in  the  world."^ 
Their  uprightness  and  godliness  must  leave  all  the 
showy  virtue  of  the  Gentiles,  and  all  the  scrupulous 
accuracy  of  Scribes  and  Pharisees,  at  an  immense  dis- 
tance behind  them.  These,  in  short,  are  "  the  fruits 
of  righteousness,"  with  which  we  must  be  "  filled," 
and  "  which  are  by  Jesus  Christ  unto  the  glory  and 
praise  of  God."^     «  Herein,"  says  our  Lord,  "  is  my 

^  Philip,  ii.  15.  2  Philip,  i.  11. 


HALLOWED  BE  THY  NAME.  205 

Father  glorified,  that  ye  bear  much  fruit ;  so  shall 
ye  be  my  disciples."^  Nay  more,  we  shall  thus  be 
"  the  glory"  of  God,  and  "  of  Christ."^ 

Besides,  this  glory  of  God  should  be  so  dear  to  us 
that  nothing  could  grieve  us  more  than  contempt  of 
the  Divine  Being.     "As  with  a  sword  in  my  bones," 
said  David,  "  mine  enemies  reproach  me  ;  while  they 
say   daily  unto  me,   where    is    thy  God  ?"^      We 
should  be  prepared  to  sacrifice  to   God  any  glory 
which  we  might  call  our  own,  and  for  His  sake  to  be 
covered  with  shame.     In  this  respect  we  have  the 
example  of  God's  own  Son,  "I  have  glorified  thee 
<on  the  earth ;  I  have  finished  the  work  which  thou 
gavest  me  to  do."'*     Now,  in  what  manner,  or  by 
what  work,  had  Christ  glorified  the  Father  ?     The 
Apostle  Paul  informs  us,  "  Looking  unto  Jesus,  the 
author  and  finisher  of  our  faith  ;  who,  for  the  joy  set 
before  him,  endured  the  cross,  despising  the  shame."^ 
All  the  adopted  sons  of  God  ought  to  follow  this  ex- 
ample of  the  blessed  Jesus,  reckoning  it  an  honour 
that  "  they  are  counted  worthy  to  suflPer  shame  for 
his  name."^     Let  them  magnanimously  walk  forward 
in  the  royal  path  of  holiness,  "  by  honour  and  dis- 
honour, by  evil  report  and  good  report ;"''  having  no 
ambition^  but  "  to  be  accepted  of  God  -j'^  indifferent 
about  all  things  else,  though  they  should  be  "  buffet - 


i  John  XV.  8.  2  2  Cor.  viii.  23.  ^  Ps.  xlii.  10. 

*  John  xvii.  4.  ^  Heb.  xii.  2.  «  Acts  v.  41. 

'  2  Cor.  vi.  8.  ^  pXarifi'iM.  ^  2  Cor,  v.  9. 


206  HALLOWED  BE  THY  NAME. 

ed,  reviled,  defamed,  made  as  the  filth  of  tlie  world 
and  the  ofFscouring  of  all  things."^ 

The  saint  who  is  under  the  influence  of  those  de- 
vout affections,  may  happen  to  see  some  of  his 
brethren  enjoying  a  larger  share  of  the  gifts  of  Pro- 
vidence, occupying  a  more  honourable  place  in  the 
house  of  God,  or  labouring  with  greater  zeal  for  the 
advancement  of  the  Divine  glory.  In  such  a  case  he 
will  not  be  moved  with  envy.  It  will  give  him  plea- 
sure that  the  name  of  God  is  hallowed,  either  by  him- 
self or  by  others.  Conscious  that  he  cannot  ade- 
quately or  properly  give  glory  to  God,  he  will  re- 
joice that  others  are  ready  "  to  supply  his  lack  of 
service,"^  and  to  contribute  far  beyond  his  own 
ability  to  the  accomplishment  of  this  great  work. 
Whatever  can  celebrate,  in  any  way,  the  praises  of 
God,  will  receive  his  warm  invitation  and  concur- 
rence. "  Sing  unto  the  Lord  a  new  song,  and  his 
praise  from  the  end  of  the  earth,  ye  that  go  down  to 
the  sea,  and  all  that  is  therein ;  the  isles  and  the  in» 
habitants  thereof.  Let  the  wilderness  and  the  cities 
thereof  lift  up  their  voice,  the  villages  that  Kedar 
doth  inhabit :  let  the  inhabitants  of  the  rock  sing ; 
let  them  shout  from  the  top  of  the  mountains.  Let 
them  give  glory  unto  the  Lord,  and  declare  his  praise 
in  the  islands.'^ 

The  duty  of  hallowing  the  name  of  God,  in  the 
manner  now  explained,  may  be  enforced  by  a  variety 
of  motives.     No  work   in  which  we  could  engage 

'    1  Cor.  iv.  11—13.       2  pLii,  II  nQ^       3  isa.  xlii,  10—12. 


HALLOWED  BE  THY  NAME.  207 

would  be  more  excellent,  delightful,  advantageous,  or 
desirable.  It  is  the  work  of  the  blessed  in  heaven, 
who  delightfully  spend  in  it  an  endless  eternity,  and 
who  find  in  its  constant  and  uninterrupted  exercise 
the  most  perfect  tranquillity  and  rest.  To  dedicate 
all  that  we  are,  and  all  that  we  can  perform,  to  the 
advancement  of  the  glory  of  God — is  our  own  glor3\ 
To  whom  shall  we  give  them  if  they  are  withheld 
from  God  ?  To  what  shall  they  be  devoted  but  to 
the  noblest  of  all  possible  objects  ? 

Why  has  the  Christian  been  made  what  he  is  ? 
That  God  may  be  glorified  in  him.  For  this  pur- 
pose he  was  created,  and  endowed  with  a  capacity 
of  knowing  the  things  of  God,  that  he  may  say, 
"  Where  is  God  my  Maker,  who  giveth  songs  in  the 
night  ;  who  teacheth  us  more  than  the  beasts  of  the 
earth,  and  maketh  us  w'iser  than  the  fowls  of  hea- 
ven ?"•  For  this  purpose  he  was  elected  by  God 
through  Jesus  Christ,  "  according  to  the  good  plea- 
sure of  his  will,  to  the  praise  of  the  glory  of  his 
grace,  wherein  he  hath  made  us  acceptable  in  the 
beloved."^  For  this  purpose  he  was  redeemed  by 
the  blood  of  Christ,  that  he  might  be  "  among  the 
first-fruits  unto  God  and  to  the  Lamb,  and  might 
sing  a  new  song  before  the  throne  with  those  who 
have  the  Father's  name  written  in  their  foreheads,  a 
song  which  no  man  can  learn  but  the  hundred  and 
forty  and  four  thousand  that  were  redeemed  from 
the  earth."^     For  this  purpose  he  was  called  by  the 


>  Job  XXV.  10,  11.  2  Eph.  i.  5,  G. 

3  Kev.  xiv.  1,  3,  4. 


208  HALLOWED  BE  THY  NAME. 

gospel,  and  regenerated  and  sanctified  by  the  Spirit, 
''  that  he  should  show  forth  the  praises  of  him  who 
hath  called  him  out  of  darkness  into  his  marvellous 
light."*  "  This  people  have  I  formed  for  myself; 
they  shall  show  forth  my  praise."^  For  this  purpose, 
finally,  he  will  at  length  be  glorfied,  that,  with  the 
four  living  creatures,^  and  the  four  and  twenty 
elders,  and  ten  thousand  times  ten  thousand,  and 
thousands  of  thousands  of  holy  angels,  he  may  say — 
"  Blessing,  and  honour,  and  glory,  and  power,  be 
unto  him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb  for  ever  and  ever.""*     Amen. 


1  1  Pet.  ii.  9.  -  Isa.  xliii.  21. 

^  The  four  beasts.  Every  reader  of  taste  must  regret  this 
translation.  In  spite  of  long  custom,  which  has  greatly  abated 
the  harshness  of  the  sound,  the  word  awakens  a  most  impro- 
per association.  By  this  means  the  judgment  is  misled,  and 
finds  difficulty  in  connecting  the  strange  expression  with  the 
allegorical  meaning  of  the  passage.  It  would  be  out  of  place 
to  introduce  here  an  inquiry  into  the  symbols  of  the  Apc- 
calpse. — Tr. 

*  Rev.  V.  11—14. 


THY  KTNGDOiM  COME.  209 


DISSERTATION  IX. 

ON  THE  COMING  OF  THE  KINGDOM  OF  GOD. 

EA0ETn   H   BA2IAEIA   20T. 

The  wisdom  of  our  Lord  Jesus  Christ  shines  con- 
spicuously in  all  his  discourses  and  actions.    A  strik- 
ing instance  appears  in  the  summary  or  abridgement 
of  all  that  he  did  and  taught^^   which  is  contained  in 
this  form  of  prayer.     In  many  points  of  view  it  is 
entitled  to  our  highest  admiration.     I  shall  only  ad- 
vert, at  present,  to  the  manner  in  which,  in  the  very 
few  words  of  the  opening  address,   he   has  laid  the 
foundation  for  all  the  petitions  which  are  afterwards 
introduced   in   the   most  beautiful  order.      He  has 
taught  us  to  commence  the  prayer  by  saying.   Our 
Father  which  art  in  heaven.     If  these  words  be  pro- 
perly understood,  we  shall  find  little  difficulty  in  de- 
ducing from  them,    by  plain  and  necessary  conse- 
quence, the  remaining  parts  of  the  prayer.     If  we 
acknowledge  God  as  our  heavenly  Father,  what  can 
be  more  natural,  than  that  the  glory  due  to  his  great 
name  shall  be  the  object  of  our  strongest  desires  ? 
This  is  the  prayer  of  his  only-begotten  and  eternal 
Son.     Father^  glorify  thy  narner     Those   who  are 
the  sons  of  God  by  grace  ought  to  present  the  same 
prayer.     Let  such  as  love  thy  salvation  say  continU' 

'  Acts  i.  1.  2  j^ha  xii.  28. 


210  THY  KINGDOM  COME. 

ally,  The  Lord  be  magnified}  Again,  if  our  Father 
dwells  and  reigns  in  heaven,  it  is  our  duty  to  ac- 
knowledge him  as  our  King,  nor  can  we  be  truly 
said  to  hallow  his  name  if  we  deny  his  royal  Ma- 
jesty. From  such  considerations  arises  a  zealous 
attachment  to  his  kingdom,  which,  viewed  as  the 
kingdom  of  our  Father,  cannot  but  be  supposed  to 
affect  our  own  interests  and  prospects.  Again,  if 
God  is  our  King,  nothing  can  be  more  necessary 
than  to  yield  constant  submission  to  his  most  high 
and  holy  will,  and  to  pray  that  his  will  may  be  done 
in  earth  as  it  is  in  heaven.  The  remaining  petitions 
would  lead  us  in  some  measure  away  from  our  pre- 
sent subject,  and  their  intimate  connection  with  what 
we  have  now  stated  will  be  pointed  out  in  the  proper 
place. 

We  are  now  to  explain  the  petition,  Thy  kingdom 
come;  in  which  there  are  three  things  to  be  ob- 
served. I.  What  is  the  Kingdom  of  God  ?  II. 
What  is  the  Coming  of  that  Kingdom?  III.  What 
is  implied  in  our  Pkaying,  Thy  kingdom  come? 

Beyond  all  question,  God  is  the  Great  King 
over  men,  and  over  all  who  are  honoured  with  the 
appellation  of  Gods.  For  thou^  Lord,  art  high 
above  all  the  earth  ;  thou  art  exalted  far  above  all 
gods:^  The  kingdom  of  God  must  be  viewed  by  us 
in  a  twofold  aspect,  as  universal  and  as  special. 
I  use  the  phrase,  universal  kingdom,  to  express  his 
boundless  greatness,  majesty,  authority,  and  power 
over  all.     "  The  Lord  hath  prepared   his  throne  in 

'  Ps.  xl.  16  *  Ps.  xcvii.  9. 


THY  KINGDOM  COME.  211 

the  heavens ;    and   his   kingdom    ruleth   over  all.''^ 
This  is  the  kingdom  to  which  the  sun  with  all  the 
stars,   the   sea  with  her  waves,   the  winds  with  all 
their  tempestuous  fury,  the  seasons  of  the  year  with 
their  various  changes,  the  alternate  returns  of  day 
and  night,  all  the  empires  of  the  world,  though  en- 
gaged in  acts  of  mutual  hostility — are  subject.     The 
angels  in  heaven  render  to  it  willing  obedience.    The 
most  rebellious  of  the  devils,   and  the  proudest  ty- 
rants, though  contrary  to  their  strongest  wislies,  own 
and  execute  its  commands.     A  secrect  conviction  of 
its   existence  is   unwillingly  felt   by  Atheists  them- 
selves (as  they  are  called),  the  teachers  of  that  wis- 
dom which  is  madness.     In  this  kingdom  God  has 
heaven  for  his  throne,  the  earth  for  his  footstool, 
lieavenly  angels  for  his  attendants,  the  clouds  for  his 
chariot,  the  winds  for  his  horses,  wicked  men  for  his 
enemies,  lightnings  and  thunders  for  liis  instruments 
of  war,  hell  for  a  prison,  and  devils  for  the  black  exe- 
cutioners of  his  vengeance.      A  remarkable  acknow- 
ledgment of  this  kingdom  was  made  by  king  Ne- 
buchadnezzer  :     "  I   blessed  the  IMost  High,  and  I 
praised  and  honoured  him  that  liveth  for  ever,  whose 
dominion  is  an  everlasting  dominion,  and  his  king- 
dom is  from  generation  to  generation  :     And  all  the 
inhabitants  of  the  earth  are  reputed  as  nothing :  and 
he  doeth  according  to  his  will  in  the  army  of  heaven, 
and  among  the  inhabitants  of  the  earth ;  and  none 
can  stay    his   hand,   or  say   unto  him.    What   doest 
thou  ?"-^     A  similar  ackno.vledgm^nt  is  mide  by  al  \ 
the  godly .^ 

^  Ps.  ciii.  19.         «  Dan.  ir.  34,  35.  =  pg.  j-xlv.  10—14. 


212  THY  KINGDOM  COME. 

Besides  this  universal  kingdom,  or,  as  it  may  be 
called,  the  kingdom  of  nature,  God  has  constituted  a 
SPECIAL  kingdom  over  his  people,  expressly  elected 
for  this  purpose.  This,  again,  is  either  the  kingdom 
of  GRACE  in  this  world,  or  of  glory  iu  the  world  to 
come.  The  kingdom  of  grace  may  be  likewise  sub- 
divided into  the  two  economies  of  the  Old  and 
New  Testaments. 

Under  the  Old  Testament  God  v/as  certainly  the 
king  of  the  people  of  Israel.  With  a  mighty  hand, 
and  with  a  stretched  out  arm,"'  and  by  almost  in- 
credible miracles,  he  "  brought  them  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondage."^  "  On  this 
ground  he  claimed  them  to  be  his  own,  and  bound  them 
to  himself  by  a  solemn  covenant.  From  the  top  of 
Mount  Sinai,  while  the  people  were  assembled  around 
its  base,  while  the  lightnings  flashed,  the  thunders  peal- 
ed, the  winds  roared,  the  mountains  smoked,  and  the 
earth  shook,  he  proclaimed  to  them  his  most  sacred 
laws.  When  they  wandered  in  the  deserts  of  Arabia, 
he  commanded  preparations  for  his  service  to  be 
made  with  the  most  exquisite  splendour  of  royal 
magnificence.  By  a  pattern^  exhibited  from  heaven, 
a  tabernacle  was  erected,  —  beautified  by  goodly 
cedar,  enriched  with  shining  gold,  adorned  by  furni- 
ture of  the  most  costly  material,  prepared  by  hands 
of  cunning  workmen,"  and  laid  out  in  a  variety  of 
apartments.  To  the  outer  court  all  the  people,  pro- 
vided they  were  clean  from  ceremonial  uncleanness, 
had  full  access  for  presenting  their  homage  and  pray- 

^   Ezek.  XX.  33.  2   Ex.  xx.  2.  '  Ex.  xxv.  40. 


THY  KINGDOM  COME.  213 

ers  to  the  king.  The  inner  court  was  appropriated 
to  the  priests,  the  king's  most  honoured  and  familiar 
servants.  But  in  the  innermost  court,  separated  by 
a  curtain  of  most  curious  workmanship,  and  de- 
nominated the  holy  of  holies,  stood  the  throne  of  the 
divine  glory,  which  all  men  were  forbidden,  on  pain 
of  death,  to  approach,  with  the  exception  of  the  high 
priest,  who  entered  it  only  once  every  year.  There, 
seated  on  the  mercy-seat  which  stood  above  "  an 
ark  of  shittim  wood  overlaid  with  pure  gold,"^ — be- 
tween cherubims  ofgold  which  "  stretched  forth  their 
wings  on  high,"-  with  their  faces  toward  the  mercy- 
seat,  and  "  covering  the  mercy-seat  with  their  wings," 
an  impressive  symbol  of  the  presence  of  his  Majesty — 
God  dwelt.  Thence  he  gave  forth  his  oracles,  an- 
swered prayers,  and  shutting  himself  up,  as  it  were, 
in  that  place  of  concealment,  excited  the  awe  and  re- 
verence of  his  people.  "  The  Lord  reigneth  ;  let  the 
people  tremble :  he  sitteth  between  the  cherubims  ; 
let  the  earth  be  moved.'^  Time  would  fail  us  to  tell 
the  rest,  how  God  sustained  in  all  respects  the  digni- 
ty of  a  monarch,  how  he  regulated  the  aflfairs  of  peace 
and  war,  conducted  his  people  into  the  land  promised 
to  their  fathers,  arranged  the  whole  commonwealth, 
gave  them  magistrates  and  judges  furnished  with  his 
own  instructions,  and  in  short  appointed  everything 
in  such  a  manner  as  to  depend  entirely  on  his  own 
will  and  pleasure.  Thus  the  form  of  political  govern- 
ment established  among  the  children  of  Israel  was 
every  way  entitled  to  the  name  of  a  theocracy.    This 

^  Ex.  XXV.  10,  11.         2  Ex.  XXV.  20.         ^  pg  ^j^xix.  1. 


214  THY  KIKGDOM  COME. 

was  acknowledged  bj^  Gideon,  in  a  pious  and  be- 
coming manner,  when  the  people  proposed  to  invest 
him  with  hereditary  power.  "  I  will  not  rule  over 
you,  neither  shall  my  son  rule  over  you :  the  Lord 
shall  rule  over  you."^ 

In  directing  your  attention  to  the  kingdom  of  God 
over  Israel,  I  do  not  wish  you  to  view  it  only  so  far  as 
it  was  civil,  Rnd  resembled,  in  no  small  degree,  the  out- 
ward form  of  the  governments  of  this  world.  Under 
this  veil  matters  of  greater  moment  lie  concealed. 
All  these  things  prefigured  the  kingdom  of  God  in\ 
the  days  of  the  Messiah,  and  the  condition  of  a  bet- 
terchurch.  The  tendency  of  these  solemn  preparations 
was  to  impress  on  the  people  of  Israel  the  belief  that 
their  highest  happiness  would  be  obtained  by  render- 
ing a  sincere  and  conscientious  obedience  to  the  spiri- 
tual kingdom  of  God.  They  were  intended  to  inform 
them  that  they  must  be  separated  from  other  men  by 
the  unchangeable  decree  of  election,  brought  out  of 
the  slavery  of  sin  and  Satan,  into  the  true  liberty  of 
the  children  of  God,  and  united  to  him  by  a  gracious 
covenant ;  that  they  must  have  the  law  written,  "  not 
in  tables  of  stone,  but  in  the  fleshly  tables  of  the 
heart ;''  that  the  rites  and  ceremonies  must  lead 
them  to  the  offices  and  blessings  of  the  Messiah ; 
that  they  must  obtain  access,  not  to  a  tabernacle  or 
temple  made  with  hands,  or  to  any  typical  presence 
of  the  divine  being,  but  to  God  himself,  who  pro- 
mised that  "  he  would  be  to  them  for  a  sanctuary  ;'^ 
that  they  must  not  only  dwell  in  Jehovah's  land,  but 

^  Jud.  viii,  23.  ^  2  Cor.  iii.  3.  *  Isu.  viii.  14. 


THY  KINGDOM   COME. 


i>15 


possess  it  as  a  pledge  of  heaven,  of  the  inheritance 
which  that  type  was  intended  to  prefigure.  In  short, 
the  kingdom  of  God  over  Israel  was  not  merely  civil, 
so  far  as  they  had  a  commonwealth  in  the  land  of 
Canaan ;  but  was  likewise  ceremonial,  figuratively 
representing  higher  and  better  things,  so  far  as  they 
constituted  the  church  of  the  Old  Testament. 

But  we  must  not  stop  even  here.  God  had  like- 
wise a  spiritual  kingdom  over  them,  so  far  as  the 
dispensation  of  that  period  allowed.  We  must  not 
imagine  that  the  Jewish  ceremonies  were  solely  in- 
tended to  prefigure  those  blessings  which  other  be- 
lievers were  to  enjoy  at  a  distant  period.  They  were 
the  sacraments  and  signs  of  those  blessings  which  all 
the  pious  Israelites  at  that  time  enjoyed.  The  peo- 
ple of  God  were  actually  delivered  from  the  kingdom 
of  Satan,  and  "  from  this  present  evil  world,  '^  and 
made  partakers  of  those  privileges  in  which  an  Apos- 
tle informs  us  that  the  kingdom  of  God  consists, — 
of  righteousness  and  peace,  and  joy  in  the  Holy  Ghost, ^ 
They  had  righteousness,  both  as  justified  and  as  sanc- 
tified persons.^  They  had  peace,  being  reconciled  to 
God  by  the  blood  of  the  Messiah,  which  was  to  be 
shed  '*  when  the  fulness  of  the  time  was  come."* 
They  had  also  the  consciousness  of  that  peace,  the 
delightful  composure  of  mind  arising  from  that 
source,  and  jo^  in  the  Holy  Ghost.  For  all  these 
blessings,  David  prays  in  the  full  belief  that  they 
will  be  granted.^     At  other  times  he  praises  God  in 

1  Gal.  i.  4.  2  Rom.  xiv.  17.  '  Ps.  xxxii.  1,  2. 

*  Gal.  iv.  4.  5  pg.ii^  9    iq,  13,  14. 


216  THY  KINGDOM  COME. 

lofty  terms  for  having  bestowed  tliem.  The  conclu- 
sion from  the  whole  is,  that  God  had  di  threefold  king- 
dom in  ancient  Israel, — political,  ceremonial,  spiri- 
iunl. 

The  last  of  the  three  is  acknowledged  by  the 
modern  Jewish  teachers,  who,  borrowing  the  phraseo- 
logy of  the  ancient  Hebrews,  denominate  the  inward 
fear  and  love  of  God  "  the  entire  workings  of  the 
heavens.''^  They  frequently  tell  us  that,  in  repeat- 
ing tl)e  Phylacteries,^  it  is  proper  first  to  pronounce 

»  n?2bu;  a-'nii;  nirsb^. 

^  Phylacteries  are  once  mentioned  in  the  New  Testamen\ 
They  make  broad  their  phylacteries.^  They  have  been  defined, 
or  rather  described,  by  Dr.  Campbell,  to  he  "  scrips  of  parch- 
ments contnining  sentences  of  the  law."  ^vXanrr^ia.  from 
(pvXdffrai,  may  mean  either  that  they  were  intended  as  aids  for 
keeping  the  divine  law,  or  that  they  were  used  as  amulets  or 
charms   to  protect  them    against   the  agency  of  evil    spirits. 

V  /Dn  prayers,  the  Chaldee  term  employed  by  the  Rabbins 

intimates  the  chief  purpose  to  which  they  were  supposed  to 
be  applied.  The  Pharisees  are  charged  with  the  offence  of 
Carrying  the  national  custom  to  the  highest  pitch  of  ostentation, 
making  broad  their  phylacteries, — wearing  them  of  a  conspicu- 
ous size  and  form,  so  as  to  attract  general  observation,  and  in- 
crease their  reputation  for  godliness.  To  this  day,  it  continues 
to  be  observed  by  the  Jews,  who  possess  one  striking  feature 
of  the  sect  of  the  Pharisees,  "  being  exceedingly  zealous  of  the 
traditions  of  the  Fathers."* — A  few  expressions,  taken  from 
the  writings  of  Moses,and  strangely  perverted  from  their  original 
des'gn,  are  adduced  in  support  of  this  superstition.  Thoushalt 
bind  them  for  a  sign  upon  thine  hand,  and  they  shall  be  as 
FRONTLETS  between  thine  eyes.^     No  man  of  sense,  reading 

3  Mat.  xxiii.  5.  4  Gal.  i.  14.  5  Deut.  vi.  8. 


THY  KINGDOM  COME.  217 

tliese  words,  "  Hear,  O  Israel,  the  Lord  our  God  is 
one  Lord,"^  before  pronouncing  that  other  passage, 
"  And  it  shall  come  to  pass,  if  ye  shall  hearken  dili- 
gently unto  my  commandments,  which  1  command 
you  this  day,  to  love  the  Lord  your  God,  and  to 
serve  him  with  all  your  heart,  and  with  all  your 
soul."2  The  reason  assigned  by  them  for  following 
this  order  is,  that  a  man  ought  to  undertake  first  the 
kingdom  of  the  Heavens,  and  next  the  yoke  of  the  com- 
mandment. Accordingly,  the  repetition  of  the  for- 
mer passage  is  constantly  designated  by  them  the 
undertaking  of  the  kingdom  of  the  heavens?  A 
bridegroom,  on  the  evening  of  his  marriage,  was 
generally  understood  to  be  exempted  from  repeating 
the  Phylacteries.  But  Rabbi  Gamahel,  they  assure 
us,  refused  to  avail  himself  of  that  exemption,  as- 
signing the  reason  that  he  would  not^  even  for  a  brief 

these  words,  could  doubt  that  they  were  employed  as  a  figure, 
a  beautiful  and  expressive  figure,  for  illustrating  the  precept. 
But  ill  all  ages  the  spiritual  meaning  of  scripture  has  been 
carefully  evaded.  Toilsome  ceremonies,  which  serve  to  pre- 
vent the  voice  of  conscience  from  being  heard,  and  to  banish 
the  remembrance  of  God's  righteous  law,  are  cheerfully  per- 
formed. This  is  not  peculiar  to  what  is  emphatically  called 
Antichrist.  Some  of  the  more  glaring  fooleries,  which  arose 
in  a  barbarous  age,  may  yield  to  increasing  knowledge,  or  to 
the  faithful  declaration  of  the  gospel  of  Christ.  But  their 
place  will  speedily  be  supplied  by  other  practices,  somewhat 
less  revolting  to  reason,  but  equally  remote  from  vital  god- 
liness. The  close  resemblance  whici  the  conduct  of  many 
zealous  Protestants  bears  to  ancient  Judaism  and  modem 
Popery  would  deserve  serious  enquiry. — Tr. 
1  Deut.  vi.  4.         «  Deut.  xL  13.        ^  D^D^y  niD^D  nVsp. 


218  THY   KINGDOM  COME. 

space^  separate  himself  from  the  hivgdom  of  the 
heavens.  In  the  book  Zohar^  the  question  is  put, 
"  What  is  the  yoke  of  the  kingdom  of  the  heavens?" 
To  which  the  reply  is  given,  "  To  serve  God  in  fear, 
in  the  fear  of  which  it  is  written, •  The  fear  of  the 
Lord  is  the  beginning  of  wisdom."^ 

Yet  various  passages  of  Scripture  do  certainly 
speak  as  if  the  kingdom  of  God,  or,  which  is  the  same 
thing,  the  kingdom  of  the  heavens^  were  not  to  be 
expected  till  after  the  Messiah  had  appeared.  Hence 
John  and  our  Lord  himself  said,  ''  The  kingdom  of 
Heaven  is  at  hand.''^  Christ  "  was  demanded  of  the 
Pharisees  when  the  kingdom  of  God  should  come."* 
Joseph  of  Arimathea  "  waited  for  the  kingdom  of 
God."*  It  is  not  improbable  that  the  phraseology, 
taken  in  this  sense,  was  borrowed  from  the  Prophet 
Daniel,  who,  after  describing  the  four  great  monar- 
chies of  the  then  known  world,  calls  our  attention  to 
the  kingdom  of  God  in  Christ,  to  which  all  the  God- 
ly looked  forward  with  eager  desire.  "  I  saw  in  the 
night  visions,  and  behold,  one  like  the  Son  of  Man, 
came  with  the  clouds  of  heaven,  and  came  to  the 
Ancient  of  Days,  and  they  brought  him  near  before 
him.  And  there  was  given  him  dominion,  and  glory, 
and  a  kingdom,  that  all  people,  nations  and  languages 
should  serve  him ;  his  dominion  is  an  everlasting  do- 
minion which  shall  not  pass  away,  and  his  kingdom 
that  which  shall  not  be  destroyed."^ 

In  the  Gospel,  accordingly,  the  kingdom  of  God 


'  Ps  cxi.  10.     2  Lightfoot  on  Mat.  iii.  2.     ^  ]\iat.  iii.  2;  iv.  17. 
*  Luke  xvii.  20.  ^  Luke  xxiii.  52.  ^  Dan.  vii.  13,  14. 


THY  KINGDOM  COME. 


219 


is  scarcely  ever  used  in  any  other  sense  than  as  de- 
noting that  state  of  dignity  and  freedom  which  h  longs 
to  the  church  of  the  New  Testament  under  the  reign  of 
the  Messiah.  That  kingdom  of  God  is  distinguished, 
not  only  from  the  universal  kingdom,  or  kingdom  of 
nature,  which  is  always  the  same  ;  but  from  the  spe- 
cm/ kingdom  of  God,  as  it  existed  under  the  Old  Tes- 
tament. At  that  time  it  was  a  civil  kingdom,  accomo- 
dated to  the  character  of  a  single  nation, — a  ceremonial 
kingdom,  abounding  in  figurative  representations, — 
and  a  spiritual  kingdom,  though  "  in  bondage  under 
the  elements  of  the  world." ^  But  now  it  has  nothing 
human, — no  rulers  or  elders  who  might  seem  to  share 
with  the  heavenly  king  in  the  government  of  the 
church, — nothing  worldly, — no  wordly  sanctuary.'*' 
It  is  in  every  respect  the  kingdom  of  God,  and  the 
kingdom  of  the  heavens. 

It  is  the  kingdom  of  Christ,  but  for  weighty 
reasons  was  ascribed  by  Christ  to  the  Father.  For 
(1.)  At  the  time  when  Christ  enjoined  this  prayer 
on  his  disciples,  he  appeared  in  the  form  of  a  servant, 
who  came  not  to  seek,  or  to  appear  to  seek,  his  own 
glory ^  hut  his  glory  that  sent  him.^  (2.)  The  Father 
reigns  in  Christ.  The  Father  anointed  him  to  be 
King,  and  gave  in  subjection  to  him  the  people  whom 
he  redeemed  and  whom  he  purchased  to  be  the  Fa- 
ther's property.  They  have  the  "  Father's  name 
written  on  their  foreheads."'*  Both  are  mentioned 
together  in  these  words.  Noiv  is  come  salvation  and 
strength,  and  the  kingdom  of  our  God,  and  this 

^  Gal.  iv.  3.      '  ctyioi  KotrfitKav.      '  John  vii,  18.      *  Rev.  xiv.  1. 


Si20  THr  KINGDOM  COME. 

POWER  OF  HIS  Christ.^  Lastly  "  cometh  the  end, 
when  he  shall  have  delivered"  all  his  economical  or 
mediatorial  kingdom  "  to  the  Father,  that  God  may 
be  all  in  all."^  With  perfect  propriety,  therefore, 
Christ,  to  whom  this  kingdom  truly  belongs,  chose 
to  speak  of  it  as  the  kingdom  of  the  Father. 

This  condition  of  the  church  of  the  New  Testa- 
ment may  be  viewed  in  a  twofold  aspect,  in  its  out- 
ward and  inward  form.  Its  outward  form  consists 
in  the  preaching  of  the  gospel  and  the  administra- 
tion of  the  sacraments,  to  which  may  be  added  ec- 
clesiastical discipline,  which  a  great  divine  has  just- 
ly denominated  to  be  the  throne  of  Christ  reigning  in 
the  church.  In  this  sense,  when  the  Jews,  to  whom  the 
gospel  had  been  preached  and  confirmed  by  many  mi- 
racles, "  demanded  of  him  when  the  kingdom  of  God 
should  come,  he  answered,  The  kingdom  of  God  is 
AMONG  You.^  They  saw  God,  the  King,  present  among 
them,  in  the  person  of  his  Son,  and  heard  the  word  of 
the  kingdom  publicly  preached,  though  neither  the  one 
nor  the  other  was  understood  by  them,  or  received  by 
faith.  They  expected  a  kingdom  of  God  of  such  a 
description  that  the  Messiah  should  come  in  the  name 
of  the  Lord,  to  free  them  from  the  yoke  of  the  Gen- 
tiles, and  to  bestow  upon  them  every  kind  of  riches 
and  grandeur.  Christ  affirms  that  the  kingdom  of 
God  will  not  come  with  such  worldly  pomp  and  mag- 

1  Rev.  xii.  10.  2  1  c^j..  xv.  24,  28. 

'  Luke  xvii.  21.  This  is  the  marginal  and  the  preferable  read- 
ing.     In  this  sense  our   author  must  have   understood    the 
'  -words,  since  he  quotes  them  to  illustrate  the  Outward  form 
of  the  kingddm  of  God — Tu. 


THY  KINGDOM  COME.  221 

nificence, — with  such  splendour,  wealth,  and  triumph, 
anticipated  by  the  Pharisees, — as  are  fitted  to  attract 
observation.  He  declares  it  to  consist  in  the  publi- 
cation of  the  gospel,  attended  by  the  influences  of  the 
Holy  Spirit,  by  means  of  which,  though  not  under- 
stood by  themselves,  "  the  kingdom  of  God  was 
among  them.'^  Compare  Mat.  xii.  28,  "  If  I  cast  out 
devils  by  the  spirit  of  God,  then  the  kingdom  of  God 
is  come  unto  you."  In  the  thirteenth  chapter  of  the 
same  book,  the  preaching  of  the  gospel,  with  its  va- 
rious consequences  and  fruits,  is  frequently  called 
The  Kingdom  of  Heaven,  which  is  there  illustrated  by 
various  similitudes.  In  this  point  of  view,  all  who, 
by  outward  profession,  whether  sincere  or  hypocri- 
tical, receive  the  glad  tidings  of  freedom,  belong  to 
the  kingdom  of  God.  Compare  also  Mat.  viii.  12, 
The  children  of  the  kingdom  shall  be  cast  out 
into  outer  darkness.  That  is,  those  who,  by  outward 
profession  only,  were  in  covenant  with  God,  Such 
are  said  to  lie  to  Christ,  or  to  yield  to  him  feigned 
obedience.^ 

'  Ps.  xviii.  44.  The  English  reader  may  not  instantly  per- 
ceive that  this  is  a  quotation,  or  that  the  idea  of  lying  is  di- 
rectly suggested  by  the  words  of  the  Psalmist.  To  the  author 
its  application  appeared  so  obvious  that  he  does  not  support  it 

by  argument.       v'^Si^HD^  "13^  ^^S-      "  The  strangers 
"•".  -  :        T  •• 

shall  submit  themselves  unto  me,"  or,  as  the  margin  more  li- 
terally and  more  happily  renders  it,  "  The  sons  of  the  stran- 
ger shall  lie  (Heb.)  or  shall  yield  feigned  obedience."  Lea 
etrangers  m'ont  mentis.  (Ft.)  "  Ital.  have  feigned.  Heb. 
have  lied  unto  me:  viz.,  not  out  of  any  sincere  good  will,  nor 
loyally :    but  forcibly  and  dissemblin^ly   have  yielded  thein" 


2-22  THY  KINGDOM  COME. 

The  Inward  Form  of  this  kingdom  consists  in  the 
following  things.  In  elect  believers  the  power  of  sin 
and  of  the  devil  is  broken  by  regeneration  and  sanc- 
tification.  The  law  of  God  is  inscribed  in  their 
hearts.  They  yield  ready  and  cheerful  obedience  to 
God  both  in  soul  and  body.  Instead  of  those  strong 
and  sinful  passions  which  formerly  agitated  their 
minds,  there  springs  up  a  delightful  composure,  peace 
and  joy  in  the  Holy  Ghost. ^  Believers,  thus  claimed 
as  God's  property,  are  kept'  by  his  power  in  faith, 
and  holiness.  Under  the  banners  of  Christ,  their  ge- 
neral,^ they  fight  bravely  against  Satan,  and  will  not 
lay  down  their  arms  till  the  battle  has  been  fought, 
and  a  complete  victory  obtained.  Where  these 
things  are  found  the  kingdom  of  God  truly  exists  in 
the  souls  of  men. 

selves  unto  me,  and  have  acknowlerlged  me.  Detit.  xxxiii.  29. 
Psal.  Ixvi.  3,  andlxxxi.  15."  It  is  with  sincere  pleasure  that 
this  expository  remark  is  quoted  from  the  venerable  Diodati, 
whose  annotations,  brief,  but  pointed  and  judicious, — abound- 
ing often  in  useful  criticism,  more  frequently  in  happy  illus- 
tration, always  in  practical  and  devotional  matter, — deserve  to 
be  consulted  both  by  the  scholar  and  by  the  general  reader. 
That  the  very  name  of  so  accomplished  a  theologian  should  be 
comparatively  so  little  known  among  our  countrymen  is  a  fact 
not  e  isily  explained.  Curiosity  might  have  been  awakened  by 
the  continental  fame,  to  speak  moderately,  of  his  Italian  ver- 
sion of  the  Scriptures,  which,  like  that  of  Luther  in  Germany, 
and  our  otvn  authorized  version,  ranks  with  the  classical  pro- 
ductions (jf  his  country.  The  only  plaisible  defence,  which 
amounts  to  nothing  more  than  a  palliation,  may  be  drawn  from 
the  Mngularly  unpretending  form  ia  which  his  instructions  are 
conveyed. — Tb. 

1    Rom.  xiv.  17.        ^  I.  Pet.  Do.         ^  Heb.  ii.  10. 


TUT  KI^'GDOM  COME.  223 

What  we  have  hitherto  said  belongs  to  the  King- 
dom of  Grace,  which  will  be  completed  in  the  King- 
dom OF  Glory.  By  this  expression  is  understood 
that  most  blessed  condition  of  the  Church  in  heaven, 
when, — after  all  their  enemies  have  been  subdued, 
all  the  remains  and  consequences  of  sin  have  been 
removed, — all  the  elect  of  all  ages  from  the  beginning 
to  the  end  of  the  world  have  been  collected  into  one, 
. — all  things  shall  be  subject  to  God,  and  shall  pro- 
duce the  most  perfect  enjoyment  of  everlasting  hap- 
piness. A  sublime  view  of  this  subject  has  been 
given  by  the  Apostle  Paul  under  the  guidance  of  in- 
spiration.^ 

The  preceding  observations  must  have  sufficiently 
showed  that  the  kingdom  of  God,  which  is  now  under 
consideration,  is  neither  the  universal  kingdom  of 
God,  nor  that  kingdom  which  he  had  in  a  peculiar 
manner  over  ancient  Israel,  but  the  kingdom  of  God 
as  it  was  to  be  manifested  under  the  economy  of 
the  New  Testament.  We  come  now  to  inquire  what 
we  are  to  understand  by  the  coming  of  that  king- 
dom, which,  if  I  am  not  mistaken,  may  be  viewed  in 
a  twofold  aspect.  1.  As  respects  the  Universal 
Church,     II.  As  respects  Individual  Believers. 

With  respect  to  the  Universal  Church,  the  king- 
dom of  God  came  gradually.  The  following  steps 
will  deserve  our  attention.  (1 .)  When  the  doctrine  of 
the  gospel  was  publicly  preached  by  our  Lord  and 
his  Apostles,  confirmed  by  miracles,  accomplished  by 
the  death  of  Christ,  vindicated  by  his  resurrection 
from  the  dead  and  ascension  to  heaven,  sealed  by  the 
1  1   Cor.  XV.  24-28. 


224  THY  KINGDOM  COME. 

pouring  out  of  the  Holy  Spirit,  and  made  efficacious 
by  the  influences  of  the  same  Spirit  for  the  conviction 
and  saving  conversion  of  many.     Then  "  the  Lord 
sent  forth  the  rod  of  Messiah's  "  strength  out  of 
Zion,  that  he  might  rule  in  the  midst  of  his  enemies,"* 
by  whom  he  had  lately  been  crucified.     Then  was 
fulfilled,  or,  at  least,  then  began  to  be  fulfilled  the 
Lord's  prediction,  "  Verily  I  say  unto  you,  there  be 
some  standing  here  which  shall  not  taste  of  death  till 
they  see  the  Son  of  Man  coming  in  his  kingdom."^ 
From  the  events  which  then  happened,  it  became  the 
privilege  and  the  duty  of  "  all  the  liouse  of  Israel  to 
know  assuredly  that  God  hath  made  that  same  Jesus 
whom  they  crucified  both  Lord  and  Christ ;  and  that 
the  kingdom  of  God  had  thus  been  manifested  in  the 
midst  of  them.^     (2.)     The  kingdom  of  God  advanc- 
ed another  step  when  the  gospel  was  preached  to  the 
Gentiles,  and  when  they  received  it  by  faith.     This 
had  been  the  subject  of  prophecy.     "  It  is  a  light 
thing  that  thou  shouldst  be  my  servant,  to  raise  up 
the  tribes  of  Jacob,  and  to  restore  the  preserved  of 
Israel :  I  will  also  give  thee  for  a  light  to  the  Gen- 
tiles, that  thou  mayest  be  my  salvation  unto  the  end  of 
the  earth.''^     And  again,  "  Declare  his  glory  among 
the   heathen,    his    wonders    among   all   his   people. 
Give  unto  the  Lord,  O  ye  kindreds  of  the  people, 
give  unto  the  Lord  glory  and  strength.     Give  unto 
the  Lord  the  glory  due  unto  his  name  ;  bring  an  of- 
fering, and  come  into  his  courts."^     And  was  it  not  a 
most  remarkable  sign  of  the  kingdom  of  God  that  the 

'  Ps.  ex.  2.  «  Mat.  xvi.  28.  =  Acts  ii  36. 

*  Isa.  xlix.  6.  *  Ps.  xcvj.  3,  7,  «. 


THY  KINGDOM  COME.  225 

Heathens,  who  had  been  at  the  greatest  possible  dis- 
tance from  the  communion  and  worship  of  God,  who 
had  been  sunk  in  idolatry  and  in  the  lowest  depths  of 
vice, — were  converted  to  serve  the  God  of  Israel, 
and  to  take  his  most  holy  law  for  the  guidance  of 
their  worship  ?  This  distinguishing  mark  of  the 
kingdom  of  God  was  described  by  the  ancient  pro- 
phets in  the  sweet  strains  of  poetry.^  Other  parts 
of  the  Old  Testament,  besides  those  quoted  below, 
speak  the  same  language.  The  Apostles,  by  preach- 
ing the  gospel,  accomplished  all  this  to  the  conviction 
and  astonishment  of  many. 

(3.)  The  kingdom  of  God  came  when  the  rebel- 
lious Jews,  the  inveterate  enemies  of  that  kingdom, 
who  "  neither  went  in  themselves,  nor  suffered  those 
that  were  entering  to  go  in,"2  were  signally  punish- 
ed ;  when  their  polity  and  carnal  worship,  together 
with  Jerusalem  and  the  Temple,  were  overthrown  ; 
when  the  people  of  God  obtained  that  full  exemption 
from  all  the  bondage  of  ceremonies  which,  though 
bestowed  on  them  as  an  undoubted  right,  was  not 
fully  enjoyed  while  the  temple  so  much  venerated 
"  was  yet  standing."  From  that  time  the  Jews  "  saw 
the  Son  of  Man  sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven."^  The  Lord  is 
said  to  "  come  in  the  clouds"  when  he  comes  for  the 
execution  of  any  divine  judgments.  "  Behold  the 
Lord  rideth  upon  a  swift  cloud,  and  shall  come  into 
Egypt."'*    By  the  destruction  oftlieir  city  and  temple 

'  Ps.  ii.  8  ;  Ixxxiii.  8.    Zech.  ix.  10  '  Mat.  xxiii.  13. 

2  ]\Iat.  xxvi.  C4.  ''  Isa.  xix.  2. 

Q 


226  THY  KINGDOM  COME. 

the  Jews  came  to  learn  that  in  the  Messiah  God 
reigns  gloriously.  Then  was  fulfilled  that  saying  of 
our  Lord,  "  But  those  mine  enemies,  which  would 
not  that  I  should  reign  over  them  bring  hither,  and 
slay  them  before  me."^  In  the  Jewish  schools  a  per- 
verse notion  respecting  the  kingdom  of  God  had  long 
prevailed.  They  imagined  that  the  Messiah  would 
cut  oflf  all  nations  that  would  not  conform  to  the  Jew- 
ish law, — that  he  would  deliver  them  from  the  yoke 
of  the  Gentiles,  form  among  them  a  worldly  king- 
dom, and  bestow  upon  them  the  highest  prosperity 
and  enjoyment.  But  the  event  proved  far  otherwise. 
The  disobedient  Jews,  with  all  their  outward  wor- 
ship, were  rejected  by  the  righteous  judgment  of 
God ;  while  the  Gentiles  were  placed  in  their  stead, 
and  permitted  to  serve  God  without  the  yoke  of  the 
Mosaic  ritual,  in  the  liberty  of  the  kingdom  of  hea- 
ven. 

(4.)  Another  step  in  the  progress  of  the  kingdom 
of  God  must  be  assigned  to  those  times  when  the 
Church  was  delivered  from  the  persecutions  of  the 
Gentiles,  appeared  openly  in  public,  and  began  to 
conduct  the  government  of  the  world.  From  that 
period  the  Christian  religion  was  not  only  favoured, 
but  embraced;  openly  professed,  defended,  and  adorn- 
ed with  the  highest  splendour,  by  emperors  and  prin- 
ces. This  was  done  under  Constantine  the  Great, 
with  the  earnest  assistance  of  his  mother,  the  Em- 
press Helena.  "  And  the  great  dragon  was  cast  out, 
that  old  serpent,  called  the  Devil,  and  Satan,  which 

i   Luke  xix.  27- 


THY  KINGDOM  COME.  227 

deceiveth  the  whole  world  ;  he  was  cast  out  into  the 
earth,  and  his  angels  were  cast  out  with  him.  And  I 
heard  a  loud  voice  saying  in  heaven,  Now  is  come 
salvation,  and  strength,  and  the  kingdom  of  our 
God,  and  the  power  of  his  Christ :  for  the  accuser  of 
our  brethren  is  cast  down,  which  accused  them  before 
our  God  day  and  night."^  Then  the  saints  began  to 
judge  the  world  ;'^  that  is,  Christian  men,  who  till 
now  had  been  dragged  before  the  tribunals,  most  un- 
justly condenmed,  most  cruelly  punished, — presided 
in  the  courts  of  law,  and  held  the  offices  of  magis- 
tracy in  the  Roman  Commonwealth.^ 

i  Rev.  xii.  9,  10.  M  Cor.  vi.  2. 

^  This  shoi  t  paragra['h  rests  its  defence  on  two  passages  of 
Scripture,  of  which  the  one  is  quoted  at  large,  and  the  other  is 
accompcinied  by  a  plausible  illustration.  How  far  either  of 
tliem  will  support  the  author's  statement  may  be  fairly  ques- 
tioned. The  boldest  assertions,  indeed,  which  he  could  have 
made  would  hardly  have  excited  surprise  in  any  one  at  all  con- 
versant with  the  subject,  and  with  the  light  in  which  it  has 
been  commonly  represented.  Our  leading  ecclesiastical  his- 
torians lay  it  down  as  indisputable,  that  the  exertions  of  Con- 
stantine  the  Great  in  behalf  of  the  Christian  religion  rank 
amnng  the  prosperous  events  of  the  Church.  Yet  some  of 
those  very  historians  have  made  such  large  and  candid  admis- 
sions  as  must  lead  their  readers  to  inquire  how  far  the  pros- 
perity which  has  been  ascribed  to  that  age  of  the  Church  was 
particularly  desirable. 

Did  those  events  promote  or  retard  the  progress  of  real  god- 
liness ?  This  is  the  true  state  of  the  question.  How  many 
thousands  of  htathens  might  instantly  assume  the  Christian 
name,  wUiie  thrir  hearts  remained  unchanged,  is  wholly  inuna- 
teiial.  Ti;e  accession  of  such  va!*t  numbers  might  gratify  a 
statesman  as  advancing    his  worldly   policy.      To  one   whose 


228  THY  KINGDOM  COME, 

(3.)  Again,  the  kingdom  of  God  came,  when  the 
church  was  freed  from  human  institutions,  from  the 
superstition,  idolatry,  and  tyranny  of  the  Roman 
Babylon ;  when  the  power  of  that  second  beast  was 
greatly  diminished,  the  nakedness  of  Antichrist  and 
of  Antichristianism  exposed,  the  everlasting  gospel 
again  proclaimed,  and  the  doors  thrown  open  to  all 
who  were  desirous  to   escape  from   that   Babylon. 

heart  burned  with  the  love  of  the  Redeemer,  the  spectacle  of 
Avidely  spread  hypocrisy,  pervading  the  services  of  religion  and 
the  employments  of  civil  life,  must  have  been  truly  distress- 
ing. 

Turning  from  this  sight,  we  again  look  around  this  Chris- 
tianized Roman  empire,  and  ask,  where  are  the  people  of  God? 
Are  they  more  numerous  than  before,  or  do  they  "  grow  in 
grace  and  in  the  knowledge  of  our  Lord  Jesus  Christ  ?''  His- 
tory gives  a  distinct  but  painful  answer.  A  decay  of  religion, 
— visible,  rapid,  and  ultimately  leading  to  the  worst  evils  of 
Popery, — dates  from  the  hour  when  Constantine  threw  a  de- 
ceitful splendour  around  the  Church  of  Christ.  Irreligion, 
the  seeds  of  which  had  been  sown  during  the  third  century, 
now  ripened  into  all  the  fruits  of  unrighteousness.  While  the 
domains  of  Christendom  extended  greatly  beyond  the  continent 
of  Europe,  the  appellation  of  a  little  flock,  as  applied  to  the  dis- 
ciples of  Christ,  became  increasingly  appropriate. 

Gladly  would  we  have  joined  the  pious  author,  if  the  facts  of 
history  had  borne  us  out,  in  hailing  the  labours  of  Constantine, 
and  of  his  mother,  the  Empress  Helena,  as  aiding  the  progress 
of  the  Redeemer's  cause.  But  when  we  survey  their  rash  in- 
terference with  matters  that  were  too  high  for  them, — with  the 
spiritual  character  of  Messiah's  kingdom,  we  arrive  at  an  oppo- 
site conclusion.  The  results  of  that  interference,  discernible 
throughout  the  period  of  the  dark  ages,  and  extending  to  our 
own  times,  cannot  be  sufficiently  deplored Ta. 


THY  KINGDOM  COME.  229 

Within  the  recollection  of  our  fathers^  this  was  ac- 
complished by  that  glorious  Reformation  in  the  light 
of  which,  by  the  kindness  of  God,  we  now  walk. 
To  •  those  times  the  following  passage  may  be  ap- 
propriately applied :  "  I  saw  another  angel  fly  in  the 
midst  of  heaven,  having  the  everlasting  gospel  to 
preach  unto  them  that  dwell  on  the  earth,  and  to  every 
nation,  and  kindred,  and  tongue,  and  people,  saying 
with  a  loud  voice,  "  Fear  God  and  give  glory  to  him; 
for  the  hour  of  his  judgment  is  come  ;  and  worship 
him  that  made  heaven,  and  earth,  and  the  sea,  and 
the  fountains  of  waters.  And  there  followed  another 
angel,  saying,  Babylon  is  fallen,  is  fallen,  that  great 
city."^ 

(6.)  The  kingdom  of  God,  we  have  reason  to  ex- 
pect, will  yet  come  in  a  more  remarkable  manner, 
when  Babylon  shall  fall  to  rise  no  more,  when  the 
kingdom  of  Antichrist  shall  be  destroyed,  and  when 
the  events  described  with  copious  and  splendid  ima- 
gery in  the  eighteenth  chapter  of  the  book  of  Reve- 
lation shall  receive  their  accomplishment.  That  this 
destruction  of  Babylon  will  not  take  place  on  the 
last  and  great  day  is  evident  from  many  considera- 
tions.    In  the  4th  verse,   those  who  belong  to  the 

'  This  work  was  published  in  1689,  when  the  author  was 
in  his  54th  year."  His  "  fathers, — the  men  of  the  age  preced- 
ing that  in  which  he  lived, — might  remember  the  closing 
struggles  of  the  Reformation.  But  perhaps  the  word  is  em- 
ployed in  a  wider  acceptation,  agreeably  to  the  allusion  of  the 
Psalmist,  which  we  have  heard  and  known,  and  OUR  fathers 
have  tald  us ;  Ps.  Ixxviii.  3 — Tr. 

'  Rev.  xiv,  6 — 8. 


230  THY  KINGDOM  COME. 

people  of  God  are  commanded  to  "  come  out  of  her, 
that  they  be  not  partakers  of  her  sins,  and  that  they 
receive  not  of  her  pkgues."  In  the  9th  and  1 0th  ver- 
ses, it  is  said  that  the  "  kings  of  the  earth,  who  have 
committed  fornication  and  lived  deliciously  with  her, 
shall  bewail  her  and  lament  for  her,  when  they  shall 
see  the  smoke  of  her  burning,  standing  afar  off  for 
the  fear  of  her  torment."  In  the  II th  verse,  we  are 
told  that  "  the  merchants  of  the  earth  shall  weep  and 
mourn  over  her  ;  for  no  man  buyeth  their  merchan- 
dise any  more."  In  the  17th  and  1 8th  verses  it  is 
added,  "  And  every  shipmaster,  and  all  the  company 
in  ships,  and  sailors,  and  as  many  as  trade  by  sea, 
stood  afar  off,  and  cried  when  they  saw  the  smoke 
of  her  burning.'*  In  whatever  way  these  things  are 
explained,  they  are  of  such  a  nature  that  they  can- 
not take  place  on  the  last  day,  and  much  less  at  a 
still  later  period. 

The  kingdom  of  Christ  and  the  kingdom  of  Anti- 
christ are  so  entirely  opposed  to  each  other  that  the 
destruction  of  the  latter  is  the  increase  of  the  former. 
Immediately  after  the  fall  of  Babylon,  John  heard 
"  a  great  voice  of  much  people  in  heaven,"  which  is 
a  representation  of  the  church,  "  saying,  Alleluia, 
salvation,  and  glory,  and  honour,  and  power  unto 
the  Lord  our  God."'  And  again,  "  I  heard  as  it 
were  the  voice  of  a  great  multitude,  and  as  the  voice 
of  many  waters,  and  as  the  voice  of  mighty  thun- 
derings,  saying,  Alleluia,  for  the  Lord  God  omnipo- 
tent reigneth."2     Immediately  afterwards,  John  saw 

^  Rev.  xix.  1.  2  Verse  6. 


THY  KINGDOM  COME.  Zul 

Christ  sitting  "  on  a  white  horse,   and  on  his  head 
were  many  crowns ;  and  he  had  on  his  vesture  and 
on  his  thigh  a  name  written,   King   of  Kings  and 
Lord  of  Lords.*'^     Next,  he  saw  '•  the  Devil  and 
Satan  bound  a  thousand  years,  and  cast  into  a  pit 
which  was  shut  up  and  sealed,  that  he  should  deceive 
the  nations  no  more,  till  the  thousand  years  should 
be  fulfilled,  when  the  souls  of  them  that  were  behead- 
ed for  the  witness  of  Jesus,  and  which  had  not  wor- 
shipped the  beast,  neither  his  image,  neither  had  re- 
ceived his  mark  upon  their  foreheads,  or  in  their 
hands,  should  live  and  reign  with   Christ."'     Dur- 
ing  what    thousand   years  Satan    has    been   bound 
1  do  not  find  in  the  history  of  the  church.     It  does 
not  appear  that  at  any  time  the  Devil  has  been  so 
long  bound.     First,  he  led  the  nations  astray  by  the 
heathen   idolatry  ; — next,   by  an  idolatry  closely  re- 
rembling  it,  the  Antichristian  (for  in  boih  the  dragon 
exerted  his  power^), — and  lastly,  by  the  dreams  of 
Mahomet,  by  which  he  captivated  all  the  East,  and 
the  whole  of  India,  with  the  exception  of  that  part 
of  it  which  is  still  heathen.    I  cannot  take  the  liberty 
of  interpreting  that  reign  of  a  thousand  years,  as  re- 
ferring to  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  his 
prison,   and  shall  go   out  to   deceive  the  nations" 
Hence  it  follows  that  we  ought  to  believe,  and  hope, 

'  Rev.  xix.  11,  12,  16.  ^  Rg^.  xx.  1—4. 

^  Compare  Rev.  xii  3 — 5,  and  xiii.  4. 


232  THY  KINGDOM  COME. 

and  pray  for  that  period  when  the  event  will  prove 
to  be  the  best  interpreter  of  an  obscure  prophecy. 

That  destruction  of  the  Antichristian  kingdom  will 
be  accompanied  by  a  glorious  and  national  conver- 
sion of  the  Israelites  to  the  Lord  Christ,  which  will 
be  to  the  whole  church  as  "  life  from  the  dead."^ 
Roused  by  their  example,  the  most  distant  nations — 
not  excepting  those  which  were  formerly  most  hostile 
to  the  people  of  God, — will  approach  the  threshold 
of  the  renewed  church,   and  "  all  nations  shall  flow 
into   it."2     "  In  that  day  shall   Israel  be  the  third 
with  Egypt  and  with  Assyria,  even  a  blessing  in  the 
midst  of  the  land  ;  whom  the  Lord  of  Hosts  shall 
bless,  saying,  Blessed  be  Egypt  my  people,  and  As- 
syria the  work  of  my  hands,  and  Israel  mine  inheri- 
tance."^    Under  the  name  and  emblem  of  the  Assi/- 
riafis,  one  of  the  nations  included  in  this  enumeration, 
a  special  prophecy  respecting  the  conversion  of  the 
Turks   is    not   improbably    intended.       Whatever 
may  be  in  this,  the  light  of  the  everlasting  gospel  and 
of  saving  wisdom,  scattering  its  rays  in  every  direc- 
tion,  will  shine  with  extraordinary  brightness,  and 
triumph   over  the   darkness   of  error  and  ignorance 
which  has  overspread  the  world.*     "To  this  will  be 
added  a  brightness  of  holiness  worthy  of  its  divine 
author,  and  spiritual  joy  arising  from  a  delightful 
sense  and  experience  of  the  goodness  of  God.    When 
"  the  Redeemer  shall  come  to  Zion,  and  unto  them 
that  turn  from  transgression  in  Jacob,"^  (which,  the 

1  Rom.  xi.  15.  "*  Isa.  ii.  2.         ^  ig^.  xix.  24,  25. 

^  Isa.  xi.  9,  and  xxx.  26.  *  Isa.  Jix.  20. 


THY  KINGDOM  COME.  233 

Apostle  Paul  informs  us,  means  that  "  all  Israel  shall 
be  saved," ^ )  then  shall  it  be  said  to  Jerusalem,  "  Arise, 
shine,  for  thy  light  is  come,  and  the  glory  of  the 
Lord  is  risen  upon  thee.  For,  behold,  the  darkness 
shall  cover  the  earth,  and  gross  darkness  the  people ; 
but  the  Lord  shall  arise  upon  thee,  and  his  glory 
shall  be  seen  upon  thee.  And  the  Gentiles  shall 
come  to  thy  light,  and  kings  to  the  brightness  of  thy 
rising."^  Then  shall  the  nations,  united  by  the 
bonds  of  faith  and  love,  adore  and  worship  the  one 
God  in  Christ,  according  to  the  institutions  of  his 
word.  "  And  the  Lord  shall  be  king  over  all  the 
earth  ;  In  that  day  shall  there  be  one  Lord,  and  his 
name  one.  And  it  shall  come  to  pass,  that  every  one 
that  is  left,  of  all  the  nations  which  came  against  Je- 
rusalem, shall  even  go  up  from  year  to  year  to  wor- 
ship the  King,  the  Lord  of  Hosts,  and  to  keep  the 
feast  of  tabernacles."^  The  feast  of  tabernacles  was 
the  most  joyful  of  the  festivals  among  the  Israelites, 
and  was  the  latest  in  the  sacred  year.  It  afforded, 
therefore,  the  most  appropriate  illustration  of  those 
joyful  times,  preceding  the  consummation  of  all 
things,  which  will  yield  to  the  people  of  God  the 
highest  delight. 

One  of  the  divine  appointments  connected  with 
that  festival  is  particularly  worthy  of  notice.  The 
number  of  burnt-offerings  was  every  day  diminished. 
On  the  first  day  thirteen  bullocks  were  offered"* :  on 
the  second,  twelve  ;*  on  the  third,  eleven  ;"  and  so  on 


1  Rom.  xi.  26.        2  jga.  ix.  1_3.         ^  2ech.  xiv.  9,  16. 
*Ex.  xxix.  13.  5  Yqj.^  ly  e  ygj,.  20. 


234  THY  KINGDOM  COME. 

till  they  Stopped  at  seven  ^  bullocks.  This  may  inti- 
mate that  during  that  great  peace  and  abundant 
prosperity  of  the  Church,  knowledge,  faith,  love,  and 
zeal  for  the  divine  worship,  m4II  be  gradually  dimi- 
nished. The  whole  tenor  of  inspired  prophecy  seems 
to  lead  us  to  believe  that  the  happiest  of  all  the  con- 
ditions of  the  Church  will  not  continue  till  the  end  of 
the  world,  but  that  ungodliness  will  by  degrees  re- 
sume its  former  vigour,  and  that,  for  the  chastisement 
of  the  Church,  she  will  be  called  to  engage  in  renew- 
ed warfare  with  tliose  formidable  enemies  who  are 
described  by  the  prophets  under  the  names  of  Gog 
and  Magog. '^  When  those  enemies  are  overcome, 
the  Lord  will  come  to  judgment, — will  sanctify  and 
glorify  his  Church,  and  bestow  upon  her  eternal  bless- 
edness in  heaven,  while  "  the  Devil  shall  be  cast  into 
the  lake  of  fire  and  brimstone,  where  the  beast  and 
the  false  prophet  are,  and  shall  be  tormented  day  and 
night  for  ever  and  ever."^  This  is  the  latest  and  most 
glorious  COMING  of  the  kingdom  of  God,  the  last, 
the  unchanging  object  of  all  our  prayers. 

'I'he  coming  of  the  kingdom  of  God  has  thus  been 
considered  with  respect  to  the  Universal  Church. 
We  are  now  to  view  it  with  respect  to  elect  indivi- 
duals. To  them  likewise  the  kingdom  of  God  comes 
by  various  steps.  (1.)  When  God,  by  his  wonderful 
providence,  bestows  on  any  person  the  means  of 
grace,  without  which  an  adult  is  scarcely,  if  ever, 
brought  out  of  ihe  bondage  of  sin  or  Satan  into  a  state 

^  Ex.  xxix.  32.  -  Rev.  xx.  8. 

2  Rev.  XX.  10. 


THY  KINGDOM  COME.  235 

of  grace.  The  gospel,  as  we  have  repeatedly  slated, 
is  the  ivordofthe  kingdom.  (2  )  When  a  person  is 
regenerated  by  the  Spirit  of  God  through  the  gospel. 
Then  are  the  gates  of  the  heart  thrown  open  that 
"  the  king  of  glory  may  come  in."'  Then  is  Satan, 
with  the  old  man,  driven  from  his  throne,  and  nailed 
to  the  cross  of  Christ.  Then  is  the  law  of  liberty 
and  of  the  kingdom  proclaimed  in  the  soul  of  the 
spirit  of  grace,  and  written  on  the  heart,  while  all  the 
faculties,  both  of  soul  and  body,  yield  cheerful  obe- 
dience to  God.  Then,  in  a  word,  "  he  is  delivered 
from  the  power  of  darkness,  and  translated  into  the 
kingdom  of  God's  own  Son,''-  which  takes  place  from 
that  very  day  when  "  he  heard  and  received  the  grace 
of  God  in  truth.'"*^  (3.)  When  a  remarkable  increase 
of  grace, — of  knowledge,  comfort,  and  holiness  is  ap- 
parent ;  particularly  when  it  has  been  preceded  by 
a  languid,  melancholy,  sinful,  and  distressed  condi- 
tion of  mind.  (4.)  When  the  soul  is  freed  from  its 
connection  with  the  body,  in  which  it  had  maintain- 
ed its  warfare  with  the  body  of  sin, — is  received  into 
heaven,  and  admitted  to  a  nearer  enjoyment  of  God, 
and  to  as  large  a  share  of  happiness  as  the  soul  can 
enjoy  in  a  state  of  separation  from  the  body.*  (5.) 
When,  at  the  glorious  resurrection,  the  soul  shall  be 
united  to  the  body,  and  the  whole  man  shall  be  glori- 
fied, and  admitted  to  the  most  perfect  enjoyment  of 
God  *  Such  are  the  steps  by  which  the  kingdom  of 
God  comes. 


1    Ps.  xxiv.  7.  a  Col.  i.  13.  3  Yer.  g, 

4  Phil.  i.  23.    Kev.  xiv.  Yd.  M  Cor.  xv.  52-54. 


326  THY  KINGDOM  COME. 

At  the  time  when  the  Lord  Jesus  instructed  his 
disciples  to  pray,  Thy  kingdom  come, all  these  mani- 
festations of  his  kingdom  were  still  future,  and  the 
greater  part  of  them,  concealed  among  the  secret  pur- 
poses of  God,  were  properly  understood  by  a  very 
small  number.  Godly  persons,  therefore,  of  those 
times,  when  they  offered  this  petition,  must  have  sa- 
tisfied themselves  with  the  best  conceptions  which  it 
was  possible  for  them  to  form  respecting  the  king- 
dom of  God.  All  things  beyond  this  they  would 
leave  to  God,  as  belonging  to  a  new  dispensation,  in 
the  course  of  which  they  would  be  more  clearly  re- 
vealed, more  copiously  explained,  more  fully  and 
abundantly  accomplished.  It  has  been  our  privilege 
to  see  not  the  commencement  only,  but  the  wonder- 
ful progress  and  amazing  increase  of  that  kingdom. 
Every  time,  therefore,  that  we  present  this  prayer,  it 
is  our  duty  to  offer  thanksgivings  to  God  for  what 
has  been  hitherto  accomplished  towards  the  advance- 
ment of  this  kingdom,  to  express  our  high  satisfac- 
tion and  living  joy,  and  to  praise  and  bless  the  Author 
of  this  glorious  work.  We  ought  next  to  pray  that 
he  would  be  pleased  to  bring  the  work  to  a  conclu- 
sion, by  sanctifying  ourselves,  by  completing  the 
whole  church,  and  by  fulfilling  all  the  prophecies, — 
entertaining  the  assured  hope  that  he  who  has  fulfill- 
ed a  part  will  fulfil  the  remainder  in  due  time.  All 
these  matters  have  been  explained  to  us  with  greater 
distinctness  than  to  the  ancient  believers.  If  on  our 
part  we  express  them  more  fully  and  clearly,  it  will 
be  the  fruit  of  spiritual  wisdom,  and  will  be  accepta- 
ble in  the  sight  of  God.     We  have  no  right,  certain- 


THY  KINGDOM  COME.  237 

ly,  to  dictate  to  the  Divine  Being  what  is  proper  for 
him  to  do.  This  would  be  altogether  inconsistent 
with  the  modesty  which  becomes  us,  and  with  the 
reverence  we  owe  to  the  divine  majesty.  But  let  us 
freely  own  that  we  have  not  altogether  neglected  to 
meditate  upon  his  word,  or  to  "  consider  the  opera- 
tion of  his  hands,"  and  that  we  are  not  more  ready 
to  praise  him  for  the  pasty  than  to  anticipate  with  con- 
fident hope  the  future  communications  of  his  good- 
ness. 

We  come  now  to  consider  those  reflections  which 
ought  to  be  produced  in  our  minds  by  an  attentive 
consideration  of  this  petition.  And  first  of  all,  if  it 
is  our  duty  to  pray  that  the  kingdom  of  God  may 
come,  the  prayer  implies  a  confession  that  we  are  by 
nature  out  of  the  kingdom  of  God,  and  destitute  of 
its  privileges,  "  without  Christ,  strangers  from  the 
covenants  of  promise,  having  no  hope,  and  without 
God  in  the  world." ^  By  sin  man  withdrew  himself 
from  the  government  of  God.  From  a  desire  to  be- 
come his  own  master,  he  sold  himself  to  Satan  for 
the  fruit  of  the  unhappy  tree,  and  became  the  de- 
graded slave  of  the  Devil,  and  of  his  own  depraved 
lusts.  All  this  no  doubt  is  highly  wicked.  It  was 
not  in  the  power  of  man  to  withdraw  himself  from 
God,  his  rightful  owner  and  Lord.  The  Devil  had 
no  right  to  entice  or  seduce  those  who  were  God's 
property,  or  to  alienate  them  from  their  creator  and 
king.  But  as  the  just  punishment  of  his  sin,  it 
pleased  God  to  subject  man  to  sin  and  to  the  Devil, 

1  Eph.  ii.  12. 


238  THY  KINGDOM  COME. 

to  be  miserably  distressed  and  tormented  by  both, 
agreeably  to  that  just  sentence,  "  of  whom  a  man  is 
overcome,  of  the  same  is  he  brought  in  bondage."^ 
If  we  look  only  at  the  heinous  wickedness  of  their 
tempter  the  Devil,  those  who  are  tempted  by  him 
are  "  the  captives  of  the  mighty,  and  the  prey  of  the 
terrible  ;"  but  if  we  look  at  the  justice  of  God,  punish- 
ing man  for  his  own  transgression,  and  delivering 
him  to  the  Devil  to  be  tormented, — they  are  in  this 
respect  "  lawful  captives."^ 

"  Oh  that  my  head  were  waters,  and  mine  eyes  a 
fountain  of  tears,  that  I  might  weep'^^  for  the  con- 
dition of  those  who  are  the  subjects  of  such  an  unjust 
and  cruel  lord  !  But  he  is  not  their  lord.  He  is  the 
jailor,  the  executioner,  of  the  fierce  wrath  of  God. 
He  keeps  them  employed  in  the  wretched  occupa- 
tions of  a  most  degraded  and  laborious  slavery.  He 
is  their  rigid  taskmaster,  who  drives  them,  bound  in 
the  chains  of  everlasting  darkness,  to  the  commission 
of  perpetual  crimes.  He  allows  them  no  rest  but  to 
amuse  themselves  with  empty  dreams,  while  he 
watches  them  with  malignant  vigilance,  holds  them 
more  firmly  in  his  snares,  and  more  securely  con- 
veys them  to  hell.  There  will  he  employ  his  high- 
est, his  unceasing  exertions  in  tormenting  them  with 
"  the  worm  that  dieth  not,  and  the  fire  that  never 
shall  be  quenched."^  This  condition  is  not  confined  to 
those  whose  crimes  have  rendered  them  odious  and 
dtitestable.     It  is  the  conditior.  of  us  all,  so  long  as 


'   2  Pet.  ii.  19.  -    Isa.  r^lix.  24,25.  ^  j^,.   j^    i. 

*  xMaik  ix.  4:i   44. 


THY  KINGDOM  COME. 


239 


we  remain  in  that  state  which  we  derive  from  our 
connection  with  Adam.  There  are  only  two  great 
empires  in  the  world.  The  one  is  the  empire  of 
God  ;  the  other  is  that  of  the  Devil,  who  is  the  god 
of  this  world.  Whoever  does  not  belong  to  the 
kingdom.of  God,  in  which  nothing  but  happiness  is 
to  be  found,  must  belong  to  the  kingdom  of  the 
Devil,  which  contains  only  unmixed  misery.  O  that 
this  truth  could  be  impressed  on  the  blind,  deaf, 
mad,  and  thoughtless  mortals,  who  take  a  foolish 
pleasure  in  their  own  chains,  and  go  down  bound 
into  perdition  ;  "  if  God  peradventure  will  give 
them  repentance  to  the  acknowledging  of  the  truth, 
and  that  they  maj^  recover  themselves  out  of  the 
snare  of  the  Devil,  who  are  taken  captive  by  him  at 
his  will."  J 

Again,  if  it  be  our  duty  to  pray  that  the  kingdom 
of  God  may  come  to  us  and  to  others,  the  prayer  im- 
plies a  confession  that  we  cannot  of  ourselves  break 
the  chains  of  the  most  cruel  slavery,  or  rise  to  the 
liberty  of  the  kingdom  of  God.  They  are  wretched 
mortals  kept  boQnd  in  the  chains  of  tyranny  by  the 
god  of  this  world.  He  hath  bhnded  their  eyes 
that  they  may  not  see  true  liberty  or  the  path  that 
leads  to  it.2  He  keeps  so  strict  a  guard  over  their 
will  and  affections,  that  they  do  not  even  apply  their 
mind,  or  devote  any  serious  thought,  to  throwing  off 
the  yoke  of  the  most  debasing  slavery.  He  deprives 
them  so  completely  of  all  wisdom,  that,  like  mad- 
men,  they  regard  their  fetters  as  tokens  of  freedom 

1  2  Tim.  ii.  25,  2G.  ^2  Cjr.  i/.  4. 


240  THY  KINGDOM  COME. 

and  instruments  of  pleasure.  Thus  ""  the  strong 
man  armed  keepeth  his  palace,  and  his  goods  are  in 
peace :  till  a  stronger  than  he  shall  come  upon  him, 
and  overcome  him,  and  take  from  him  all  his  armour 
wherein  he  trusted  and  divide  the  spoils."^  But  that 
*'  stronger  man"  is  "  the  king  of  glory,  .the  Lord 
strong  and  mighty,  the  Lord  mighty  in  battle."^ 
What  then  remains  for  us  but  to  make  an  humble 
confession  of  our  weakness,  to  flee  to  the  citadel  of 
his  salvation,  to  supplicate  with  earnest  prayers  the 
greatest  of  all  kings,  that  he,  who  alone  can,  will 
make  us  free  from  the  chains  of  sin  and  Satan  and 
admit  us  to  his  own  kingdom  ?  He  alone  it  is 
who,  contrary  to  every  appearance  of  possibility, 
can  make  for  his  people  a  way  to  escape.  "  Shall 
the  prey  be  taken  from  the  mighty,  or  the  lawful 
captive  delivered?  But  thus  saith  the  Lord,  Even 
the  captives  of  the  mighty  shall  be  taken  away,  and 
the  prey  of  the  terrible  shall  be  delivered :  for  I  will 
contend  with  him  that  contendeth  with  thee,  and  I 
will  save  thy  children."^ 

These  are  no  doubt  amazing  views.  But  they  are 
true.  This  kingdom  of  God  is  founded  on  impossi- 
bilities. It  is  more  contradictory  in  its  origin  than 
the  first  kingdom  of  nature.  The  one  arose  from 
what  was  not  in  being,  the  other  from  what  could 
not  be.  What  is  not  may  spring  into  existence  at 
the  call  of  God.  But  to  bring  to  life  what  is  un- 
righteous, condemned,  and  involved  in  eternal  death, 

1  Luke  xi.  21,  22.  *  Ps.  xxiv.  8. 

3  Isa.  xlix.  24,  25. 


THY  KINGDOM  COME.  241 

is  opposed   to   the  nature  and   attributes   of  God. 
There  is  no  life  without  righteousness.     But  where 
unrighteousness  is  there  righteousness  is  not,  and  its 
place  is  supplied  by  condemnation  and  death.     He 
whom  God  justly  condemns  to  death  cannot  justly 
be  made  to  live.      In  him,  therefore,   God  cannot 
reign.     There   is  the  law  which,  while  it  condemns 
the  sinner,   cannot  condemn  the  sin  which  accuses 
him.     There  is  the  flesh,   or  the  nature  deprived  of 
the  guidance  of  the  Spirit,  which  cannot  be  subject 
to  the  law.     There  is  "  the  friendship  of"  the  flesh, 
<'  which  is  enmity  against  God.''^     He  knows  God 
to  be  his  enemy,  and  cannot  know  him  as  an  object 
of  love  to  the  sinner,   or  if  in  any  instance  he  sup- 
pose him  to  be  kind  and  merciful  to  the  sinner,  he 
"  thinks  that  he  is  altogether  such  an  one  as  him- 
self."2     He  must  therefore  hate   God       Thus,  ere 
the  new  kingdom  of  God  can  spring  up,  impossibi- 
lities must  be  effected.     The  law,   which  could  not 
condemn  the  accusing  sin,   must  condemn  it.     The 
flesh  must    "  savour  the  things  that  be  of  God.'"^ 
The  unrighteous  man  must  be  pronounced  righteous 
by  the  Righteous  One,  who  cannot  lie,  "  cannot  deny 
himself,'*'^  cannot  be  like  the  sinner.     None  belongs 
to  the  kingdom  of  God,  none  knows  and  perceives 
its  true  nature,  who  is   not  convinced  that  it  arises 
out  of  impossibilities.     And  none  sees  this  impossi- 
bility of  salvation,  who  does  not  see  the  kingdom  of 
God,  and  feel  that  it  is  springing  up  in  his  own  breast. 

^  Ja.  iv.  4.  -2  Ps.  1.  21.  3  jviat.  xvi.  23. 

*  2  Tim.  ii.  13. 


242  THY  KINGDOM  COME. 

The  two  things  are  known  together.  What  is  im- 
possible for  every  creature,  what  God  alone  can  do, 
God  alone  does.^ 

When,  therefore,  we  pray,  thy  kingdom  come,,  we 
acknowledge — (1.)  Our  inability  to  reach  tlie  king- 
dom of  God.  (2.)  The  utter  impossibility,  so  far  as 
regards  creatures,  that  sinful  man  should  be  a  par- 
taker of  the  kingdom  of  God.  (3.)  Our  hope  in  the 
all- sufficiency  of  God,  who  can  and  will  accomplish 
what  would  have  been  impossible  to  us  and  to  all  the 
creatures  in  the  universe.  A  devout  meditation  on 
these  truths  has  a  powerful  effect  in  promoting  Chris- 
tian godUness. 

Besides,  from  this  petition  itself,  and  from  the  or- 
der in  which  it  is  placed,  we  may  conclude  that,  next 
to  the  hallowing  of  the  divine  name,  nothing  is  more 
worthy  of  our  desire  than  the  coming  of  the  king- 
dom of  God.  In  this  kingdom  all  our  happiness  is 
placed.  For  (l.)It  is  a  kingdom  of  perfect  right- 
eousness. Our  king  is  holiness,  justice,  goodness. 
"  In  mercy  shall  the  throne  be  established ;  and  he 
shall  sit  upon  it  in  truth  in  the  tabernacle  of  David, 
judging,  and  seeking  judgment,  and  hasting  right- 
eousness."^ "  Justice  and  judgment  are  the  habita- 
tion of  his  throne ;  mercy  and  truth  shall  go  before 
his  face."^  "  The  sceptre  of  his  kingdom  is  a  right 
sceptre."^  The  law  of  the  kingdom  is  "  the  law  of 
liberty."^     For  true  liberty  consists  in  doing  what 

^  Cocceius  in  Panegyr.  de  Regno  Dei. 

2  Isa.  xvi.  5.  3  Ps.  Ixxxix.  14.  *  Ps.  x\v.  G. 

*  Ja.  i.  25. 


THY  KINGDOM  COME.  243 

you  choose,  it  being  always  understood  that  no  one 
can  deliberately  choose  what  does  not  bring  solid 
pleasure  to  the  mind,  that  nothing  is  pleasant  but 
what  forms  a  good  conscience,  that  nothing  can  pro- 
duce a  good  conscience  but  a  firm  and  well  grounded 
belief  that  our  actions  are  agreeable  to  the  will  of 
God.  Hence  it  follows  that,  in  proportion  as  any 
man  is  devoted  to  the  service  of  God>  he  enjoys  the 
higher  degree  of  liberty.  (2.)  It  is  a  kingdom  of 
boundless  wealth.  The  magnificent  accounts  which 
the  sacred  history  gives  us  of  the  riches  of  the  king- 
dom of  Solomon,  who  "  made  silver  to  be  in  Jerusa- 
lem as  stones,  and  cedars  to  be  as. the  sycamore  trees 
that  are  in  the  vale  for  abundance,"^ — cannot  for  a 
moment  be  compared  to  the  riches  of  this  kingdom. 
The  description  of  the  royal  city,  contained  in  the 
xxi,  chapter  of  the  book  of  Revelations,  is  worthy 
of  our  attention.  There  you  will  see  streets,  walls, 
gates, — all  shining  with  gold,  and  precious  stones,  and 
pearls.  Such  things  certainly  do  not  belong  to  the 
wealth  of  this  kingdom,  much  less  do  they  represent 
it  in  an  adequate  manner.  Whatever  value  they  may 
elsewhere  appear  to  possess,  here  they  are  too  mean, 
trifling,  and  worthless  to  be  held  in  any  estimation. 
But  the  value  of  spiritual  and  heavenly  things  can 
hardly  be  exhibited  to  us  but  by  a  comparison  with 
those  things  which,  how  wisely  1  say  not,  we  are  ac- 
customed to  estimate  above  all  things  else.  The 
riches  of  this  kingdom  consist  of — the  word  of  God 
laid  up  in  the  holy  treasury  of  the  mind,'  the  spirit- 

1   1  Kings  X.  27.  2  ps.  cxix.  72. 


244  THY  KINGDOM  COME. 

ual  wisdom  drawn  out  of  it,^  and  the  abundance  of 
Divine  grace,  the  smallest  drop  of  which  is  more  pre- 
cious than  all  the  gold  in  the  universe. 

The  prophet  Jeremiah  illustrates  this  subject  with 
beautiful  imagery,  "  They  shall  come  and  sing  in  the 
height  of  Zion,  and  shall  flow  together  to  the  good- 
ness of  the  Lord,  for  wheat,  and  for  wine,  and  for 
oil,  and  for  the  young  of  the  flock  and  of  the  herd  : 
and  their  souls  shall  be  as  a  watered  garden,  and 
they  shall  not  sorrow  any  more  at  all.  And  I  will 
satiate  the  soul  of  the  priests  with  fatness,  and  my 
people  shall  be  satisfied  with  my  goodness,  saith  the 
Lord."2  On  Zion,  we  all  know,  the  temple  was 
built.  The  temple  itself  was  higher  than  the  other 
parts  of  Zion.  In  the  temple  the  holy  place  was 
higher  than  the  courts.  But  the  Holy  of  Holies  was 
the  highest  of  all.  The  ordinary  Israelites  were 
allowed  to  go  no  farther  than  the  courts.  None  but 
the  priests  could  enter  into  the  holy  place,  and  the 
high  priest  alone  could  set  his  foot  within  the  Holy 
of  Holies.  Those  gifts  which  were  brought  to  Zion, 
and  were  not  consumed  on  the  altar,  belonged  to  the 
priests,  and  as  they  had  been  consecrated  to  God, 
they  are  called  the  good  things  of  the  Lord.  But 
here  it  is  predicted  that,  in  that  spiritual  kingdom  of 
God,  all  the  true  Israelites,  that  is,  the  sincere  sub- 
jects, will  enjoy  the  distinguished  privileges  of  the 
priests, — will  be  permitted  to  ascend,  not  only  to 
Zion,  but  to  the  Height  of  Zio?i,  to  its  loftiest 
height, — will  there  enjoy  richly  those  good  things 

^  Job  xxviii.  15.    Prov.  iii.  14,  15.         *  Ja.  xxxi.  12,  14. 


THY  KINGDOM  COME.  245 

which  God,  out  of  his  inexhaustible  goodness,  be- 
stows on  his  intimate  friends, — that  he  will  not  even 
withhold  from  them  the  fatness^  which  he  had  for- 
merly reserved  to  be  burnt  on  his  own  altar.  Who 
does  not  exclaim  at  these  things,  "  Ohj  how  great  is 
thy  goodness,  which  thou  hast  laid  up  for  them  that 
trust  in  thee  before  the  sons  of  men  !"^  "  They  shall 
be  abundantly  satisfied  with  the  fatness  of  thy  house  ; 
and  thou  shalt  make  them  drink  of  the  river  of  thy 
pleasures."^  Such  statements  might  appear  ridicu- 
lous to  the  men  of  this  world,  who  judge  only  from 
what  meets  their  eye  and  strikes  their  senses.  We 
Avho  are  better  instructed  "  look  not  at  the  things 
which  are  seen,  but  at  the  things  which  are  not  seen  ; 
for  the  things  which  are  seen  are  temporal ;  but  the 
things  which  are  not  seen  are  eternal."^  We  do  not 
deny  that  the  kingdom  of  God  contains  the  poor, 
but  "  hath  not  God  chosen  the  poor  of  this  world 
rich  in  faitn,  and  heirs  of  the  kingdom  which  he  hath 
promised  to  them  that  love  him  ?""*  Those  riches  of 
the  spiritual  kingdom,  which  the  poorest  enjoy,  we 
prefer  immeasurably  to  the  wealth  of  Crcesus^  or 
of  Crassus,^  and  to  all  the  luxurious  delicacies  of  the 

'  Ps.  xxxi.  20.  2  ps,  XXX vi.  8.  ^  2  Cor.  iv.  18. 

*  Ja.  ii.  5. 

*  Croesus,  king  of  Lydia,  was  considered,  in  his  own  time, 
to  be  the  richest  of  mankind.  The  riches  of  Croesus  became  a 
proverbial  expression  among  the  ancients,  from  whom  it  has 
been  adopted  by  modern  writers Tr. 

^  M.  Licinius  Crassus,  a  Roman,  is  usually  surnamed  the 
Rich.  Some  idea  of  the  extent  of  his  wealth  may  be  formed 
from  his  favourite  saying,  that  "  No  man  deserved  to  be  called 


246  THY  KINGDOM  COME. 

Persians.^     Let  the  world  look  on  and  smile.     "  The 
rich  man  shall  fade  away  in  his  ways.''^ 

(3.)  It  is  a  kingdom  of  Uninterrupted  tranquillity. 
True,  this  kingdom  does  not  want  enemies.  Satan, 
the  leader  of  the  infernal  host, — "  the  whole  world 
which  Ueth  in  wickedness,"^ — Antichrist,  with  his  at- 
tendant, hired  and  auxiliary  troops — attack  and  ha- 
rass it  without  intermission.     But  the  King  himself 

rich  whose  annual  income  did  not  enable  him  to  maintain  an 
army." — Tr. 

^  ''  Omnibusque  Persarum  gasis."  The  Romans  indulged, 
to  an  almost  incredible  extent,  in  the  luxuries  of  the  table. 
No  expense  was  spared  in  bringing  from  the  greatest  dis- 
tance what  could  gratify  the  palate.  Persia  may  be  introduc- 
ed in  this  place  as  one  of  the  countries  laid  under  contribution 
for  this  purpose.  But  the  principal  allusion  is  unquestionably 
made  to  the  effeminacy  of  the  Persians, — exemplified  by  their 
refinements  in  cookery — which  rendered  them  an  easy  .prey  to 
their  Grecian  invaders.  This  stain  on  their  military  reputa- 
tion conveys  a  moral  lesson.  Historians  employ  considerable 
powers  of  description,  and  not  a  little  sarcasm,  in  ccmtrasting 
the  hardy  and  frugal  habits,  not  less  than  the  valour  and  dis- 
cipline of  the  Greeks — with  the  feebleness,  luxury,  and  idle 
splendour  of  the  East.  Christians  ought  to  learn  from  it  afar 
higher  lesson.  The  Apostle  Paul  exhorts  Timothy  to  *'  en- 
dure  hardness  as  a  good  soldier  of  Jesus  Christ."^  In  another 
epistle  he  deplores,  with  bitter  tears,  the  low  gratifications  of 
appetite  as  directly  opposed  to  the  Cross  of  Christ,  and  to  a 
heavenly  life."  "  For  many  walk,  of  whom  I  have  told  you 
often,  and  now  tell  you  even  weeping,  that  they  are  the  ene- 
mies  of  the  cross  of  Christ.  Whose  end  is  destruction,  whose 
COD  IS  THEIR  BELLY,  who  glory  in  their  shame,  who  mind 
earthly  things."^ 

3  Ja.  \.  11.  3  1  John  v.  19. 

4  2  Tiir.  ii.  3.  s  Phil.  iii.  18,  19. 


THY  KINGDOM  COME.  247 

keeps  perpetual  watch,  and  does  not  permit  one  of 
his  subjects  to  perish.  If  he  lead  them  to  battle, 
"  earnestly  to  contend  for  the  faith  which  was  once 
delivered  to  the  saints,"^  his  design  is,  that  after  hav- 
ing come  off  conquerors,  they  may  share  in  the 
triumph,  "  receive  a  crown  of  glory,"'"^  and  "  sit  with 
him  on  his  throne."^  Even  when  they  appear  to  be 
vanquished,  they  actually  "  overcome,"  if  in  no  other 
way,  at  least  in  this,  "  by  the  blood  of  the  Lamb,  and 
by  the  word  of  their  testimony,"  for  "  they  love  not 
their  lives  unto  the  death."^  But  the  war  will  not 
last  for  ever.  This  prophecy  is  and  will  be  accom- 
plished, "  Violence  shall  no  more  be  heard  in  thy 
land,  wasting  nor  destruction  within  thy  borders  ; 
but  thou  shalt  call  thy  walls  Salvation,  and  thy  gates 
Praise."^ 

4.  It  is  a  kingdom  of  incomparable  digiufij.  Here 
we  find  what  belongs  to  no  other  kingdom.  All  the 
subjects  are  not  only  free,  but  are  called  to  the  dig- 
nity of  priests,  nay,  of  princes  and  of  kings.  They 
are  a  «•  royal  priesthood."^  Jesus  Christ,  "the  prince 
of  the  kings  of  the  earth,  hath  made  them  kings  and 
priests  unto  God  and  his  Father."''  They  are  kings 
who,  endowed  with  a  free  spirit^  an  excellent  spi- 
rit,^— moved  by  the  generous  incentives   of  a  holy 

^   Jude  iii.  ^  ]  pg^,  y^  4,  3  ^^y.  iii.  21. 

*  Rev.  xii.  11.      5  isa.  Ix.  18.  M  Pet.  ii.  9. 

"  Rev.  i.  5. 
*  Ps.  li.  12  m'*T3  nil.     The  author  appears  to  have  inter- 
preted these  words,  as  others  have  done,  a  princely  spirit.  i''T3 
(Nadib)  is  the  ordinary  word  for  vl  prince — Tr. 
^  Nn^n^  nil   Ban.  V.  12,  and  vi.  4. 


248  THY  KINGDOM  COME. 

ambition}  strive  with  heroic  daring  to  realize  the  say- 
ings of  Solomon,  "  that  the  righteous  is  more  excel- 
lent than  his  neighbour."^  By  the  riches  of  hidden 
wisdom,  by  the  beauty  of  spiritual  grace,  by  the  supe- 
riority of  Christian  excellencies,  they  labour  to  rise 
as  far  above  other  men,  as  kings  are  above  their  sub- 
jects. They  govern  their  sins  and  lusts,  to  which  the 
lords  of  the  earth,  the  most  formidable  tyrants,  render 
abject  submission.  They  nobly  despise,  reject,  and 
trample  under  foot  the  whole  world,  with  its  estab- 
lished customs  and  depraved  morals,  resolving  that 
they  *'  will  not  be  brought  under  the  power  of  any." 
In  short,  they  are  conquerors,  and  "  more  than  con- 
querors"^ of  Satan,  and  look  for  the  reward  promised 
by  Christ,  "  To  him  that  overcometh  will  I  grant  to 
sit  with  me  in  my  throne,  even  as  I  also  overcame, 
and  am  sat  down  with  my  Father  in  his  throne.'* 
Since,  therefore,  the  privileges  of  this  kingdom  and 
the  happiness  of  its  subjects  are  so  far  superior  to  all 
others, — that  happiness,  next  to  the  glory  of  God, 
ought  to  be  most  earnestly  solicited  by  us  from  God 
our  King. 

If  these  truths  be  seriously  considered,  something 
must  he  done  by  ourselves.  We  must  abjure  all  obe- 
dience to  the  devil,  to  the  world,  and  to  sin.  We 
must  oppose  the  most  beloved  lusts  from  the  bondage 
of  which  we  have  been  made  free.  We  must  open 
the  gates  of  our  heart,  that  "  the  King  of  glory  may 
come  in."5     We  must  fulfil  his  commands  with  the 

'   (piXorifAiets.         ^  Psa.  xii.  26.         ^  Rom.  viii.  37. 
<  Rev.  iii.  21.  ^  pg,  ^xiv.  7. 


THY  KINGDOM  COME.  249 

utmost  cheerfulness.  We  must  put  away  every  thing 
that  is  displeasing  to  our  Most  Holy  King.  We  must 
labour  zealously  to  advance  his  kingdom  in  our- 
selves, and  in  others,  in  those  especially  who  have 
been  entrusted  to  our  care.  If  we  have  any  abilities, 
or  eloquence,  or  reputation,  let  all  be  devoted  to  the 
service  of  our  king.  Let  us  conduct  ourselves,  in 
our  various  conditions,  as  faithful  and  active  ser- 
vants,— prepared,  where  the  glory  of  the  king  and  of 
his  kingdom  is  concerned,  to  lay  down  life  itself, — 
convinced  that  those  men  lead  the  happiest  lives 
who,  after  doing  all  that  is  in  their  power  for  en- 
larging the  kingdom  of  God,  suffer  for  the  sake  of 
that  kingdom  a  glorious  death. 


DISSERTATION  IX. 

ON  DOING  THE  WILL  OF  GOD. 

TENNHGHTa  TO  0EAHMA  SOT,  n2  EN 
OTPANn  KAI  Eni  TH2  THS. 

Immediately  after  that  part  of  the  prayer  which 
relates  to  the  kingdom  of  God  and  the  coming  of 
that  kingdom,  there  follows,  in  beautiful  order,  an 
expression  of  our  desires,  that  the  will  of  that  great 
king  may  be  done.  Nothing  is  more  clearly  due  to 
the  majesty  of  our  king,  than  an  acknowledgment  that 


250  THY  WILL  BE  DONE  IN  EARTH, 

'•  His  kingdom  ruletli  over  all,"'  and  that  the  oppo- 
sition of  the  will  of  his  subjects  to  his  will  is  in  all 
cases  unlawful.  It  belongs  to  a  king  to  say,  "  My 
counsel  shall  stand,  and  I  will  do  all  my  pleasure.'^ 
It  belongs  to  subjects  to  comply  with  his  will  in  all 
things,  and  with  that  aged  priest  to  reply,  "  It  is  the 
Lord  ;  let  him  do  what  seemeth  him  good.''  And 
as  our  king  "  hath  prepared  his  throne  in  the  hea- 
vens,"^  his  subjects  on  the  earth  are  obviously  bound 
to  look  to  his  subjects  in  heaven,  copying,  as  far  as 
possible,  their  example.  Such  is  the  import  of  our 
Lord's  words  when  he  enjoins  us  to  pray  that  the 
will  of  God  may  be  done  in  earth  as  it  is  done  in 
heaven.  The  petition  contains  a  declaration  of  our 
acquiescence  in  the  will  of  God,  and  of  our  desire 
that  it  may  be  entirely  fulfilled.  There  are  two 
things  which  require  a  separate  consideration,  I. 
The  statement  of  the  petition.  11.  The  enlargement 
of  it. 

The  statement  of  the  petition  is  contained  in  these 
words,  THY  WILL  BE  DONE.  It  procccds,  with  the 
greatest  propriety,  on  the  principle  that  God  is  the 
supreme  Lord  of  all,  and  has  a  right  to  dispose  of 
all  things  according  to  his  pleasure.  For  in  his 
hand  is  the  soul  of  every  living  thing,  and  the  breath 
of  all  mankind."^  "  He  doeth  according  to  his  will 
in  the  army  of  heaven,  and  among  the  in:iabitants  of 
the  earth,  and  none  can  stay  his  hand  or  say  unto 
him,   what  dost  thou  ?''^      It  proceeds  also  on   this 

J   Ps.  ciii.  19.  2  isa.  xlvi.  10.  ^  I  Sam.  iii.  18. 

*  Ps.  ciii.  19.  ^  Job  xii.  10.  «  ];aii.  iv.  35. 


AS  IT  IS  IN  HEAVEN.  251 

principle,  that  God  is  tlie  supreme  Lawgiver,  from 
whom  his  rational  creatures  receive  an  authoritative 
law.  "  There  is  one  lawgiver,  who  is  able  to  save 
and  to  destroy. I  '•  The  Lord  is  our  lawgiver,  the 
Lord  is  our  king.''^  The  ivill  of  God  must  therefore 
be  viewed  in  a  twofold  aspect ;  First,  as  it  denotes 
the  DECREE  or  purpose  of  God,  by  which  he  deter- 
mined, in  his  own  mind,  from  all  eternity,  what 
would  take  place,  in  time,  foi-  his  own  glory.  Such  is 
the  will  spoken  of  in  the  following  passages.  "  Our 
God  is  in  the  heavens,  he  hath  done  whatsoever 
HE  HATH  PLEASED, "'3  "  Having  predestinated  us 
unto  the  adoption  of  children  by  Jesus  Christ  to  him- 
self,   ACCORDING    TO    THE    GOOD    PLEASURE    OF    HIS 

WILL."*  Secondly,  as  it  denotes  the  commandment 
of  God,  by  which  he  binds  his  rational  creatures  to 
obedience.  This  will  points  out  what  ought  to  be 
done,  but  does  not  determine  what  shall  actually 
take  place.  "  This  is  the  will  of  God,"  says  Paul, 
"  even  your  sanctification."^  The  one  will  is  the 
cause  of  all  that  is  done  ;  the  other  is  the  rule  of  what 
ought  to  be  done.  Both  belong  to  God  as  most  ab- 
solute king  and  Lord,  and  are  founded  on  his  bound- 
less power,  and  on  his  other  perfections  and  excel- 
lencies. 

In  both  senses  of  the  word,  we  pray,  ''  Thy  will 
BE  DONE,"  but  not  in  the  same  manner.  When  we 
present  the  petition  in  reference  to  the  will  of  the 
decree,  we  declare, — (L)  Our  acquiescence  and  de- 

^  Ja.  iv,  12.  2  Isa.  xxxiii.  22.  ^  Psa.  cxv.  3. 

-*  Eph.  i.  5.  M  Thes.  iv.  3. 


262  THY  WILL  BE  DONE  IN  EARTH, 

light  in  all  that  God  has  appointed.  "  Mary  said, 
Behold  the  handmaid  of  the  Lord ;  be  it  unto  me 
according  to  thy  word."^  "  O  my  Father,"  said  our 
blessed  Lord,  "  if  this  cup  may  not  pass  away  from 
me,  except  I  drink  it,  thy  will  be  done.""  "  Father, 
if  thou  be  willing,  remove  this  cup  from  me :  never- 
theless, not  my  will  but  thine  be  done.''^  TertuUian 
has  explained  it  not  amiss :  By  this  expression  we 
give  ourselves  an  admonition  to  sufferance.^  (2.) 
Readiness  to  promote  by  our  prayers  the  accomplish- 
ment of  the  Divine  purpose.^  (3  )  Cheerfulness  of 
mind  in  offering  ourselves  to  God,  if  he  shall  be 
pleased  to  employ  our  services  in  fulfiling  his  good 
pleasure.  "  Here  am  I ;  send  me."^  (4.)  If  any 
opposition  be  made  by  the  flesh,  we  pray  that  the 
all-powerful  grace  of  God  may  subdue  it  to  obedi- 
ence, so  that  we  may  wish  nothing  to  be  done,  by 
ourselves  or  by  others,  which  is  not  agreeable  to  the 
will  of  God.  We  have  a  remarkable  instance  of  this 
in  the  pious  inhabitants  of  Cesarea,  and  other 
friends  of  the  Apostle  Paul.  When  they  had  heard 
that  imprisonment  awaited  him  at  Jerusalem,  they 
used  their  utmost  exertions  to  dissuade  him  from 
setting  out,  and  entreated  with  all  possible  earnest- 
ness that  he  would  not  go  up  to  Jerusalem.  But 
when  Paul  refused  to  yield,  declaring  that  he  was 
*'  ready,  not  to  be  bound  only,  but  also  to  die  at 
Jerusalem  for  the  name  of  the  Lord  Jesus, — when 

'  Luke  i.  38.  «  JMat.  xxvf.  42.  ^  Luke  xxii.  42. 

*  Ad  sufFeientiam.        ^  Dan.  ix.  2,  3.    Ezek.  xxxvi.  36,  37. 
^  Isa.  vi.  8. 


AS  IT  IS  IN  HEAVEN.  .        253 

he  would  not  be  persuaded,  they  ceased,  saying, 

THE   will  of  the  LoRD  BE  DONE.^ 

When  we  present  the  petition  in  reference  to  the 
will  of  the  Divine  commandment, — (1.)  We  declare 
that  we  acknowledge  it  as  wise,  righteous,  just,  and 
holy ;  that  we  "  delight  in  the  law  of  God  after  the 
inward  man  ;"2  so  that,  with  our  great  pattern,  we 
say,  "  I  delight  to  do  thy  will,  O  ray  God :  yea, 
thy  law  is  within  my  heart."^  (2.)  We  acknowledge 
that  we  have  not  strength  to  overcome  the  hindran- 
ces of  the  flesh  and  all  the  power  of  the  enemy, 
which  both  within  us  and  without  us  opposes  the 
Divine  will.  Of  ourselves  we  cannot  presume  to 
execute  so  arduous  a  task.  Therefore,  (3.)  While 
we  declare  our  own  insufficiency,  we  humbly  implore 
the  aid  of  our  heavenly  Father,  "  without  whom  we 
can  do  nothing,"*  but  "  through  whom  strengthen- 
ing us,  we  can  do  all  things."^ 

What  we  have  already  said  relates  to  the  simple 
statement  of  the  petition.  The  enlargement  of  it  is  con- 
tained in  the  words — In  earth,  as  it  is  in  heaven. 
Heaven  is  either  the  region  of  the  stars,  or  of  blessed 
spirits.  We  may  take  it  in  both  ways.  In  the  starry 
region,  every  thing  that  exists  follows  with  undeviat- 
ing  constancy  the  laws  which  God  has  laid  down, 
"  He  appointed  the  moon  for  seasons  ;  the  sun  know- 
eth  his  going  down."^  He  knoweth  also  his  rising 
and  at  the  appointed  time  "  he   cometh  forth  as  a 

^  Acts  xxi.  12—14.  2  i^onj^  ^11.  22. 

3  Ps.  xl.  8.  ♦  John  XV.  5.  ^  Phil.  ii.  13  ;  iv.  13. 

^  Ps.  civ.  19. 


254   ^    THY  WILL  BE  DONE  IN  EARTH, 

bridegroom  out  of  his  chamber,  and  rejoiceth  as  a 
strong  man  to  run  a  race."^  By  that  exact  and  un- 
interrupted obedience  maintained  throughout  so 
many  ages,  "  the  sun,  and  moon,  and  all  the  stars  of 
light,  praise  the  Lord  ;  fire  and  hail ;  snow  and 
vapours ;  stormy  wind  fulfilling  his  word."'-^  And 
Lucan  tells  us,  that  the  mind  of  a  wise  man  "  re- 
sembles the  heavenly  luminaries,  which  revolve  un- 
shaken in  their  course.''^ 

But  we  must  rather  direct  our  thoughts  to  the 
highest  heaven,  where  the  blessed  angels,  and  "  the 
spirits  of  just  men  made  perfect,'*  spend  a  happy 
and  holy  eternitJ^  "  Bless  the  Lord,  ye  his  angels, 
that  excel  in  strength,  that  do  his  commandments, 
hearkening  unto  the  voice  of  his  word.  Bless  ye  the 
Lord,  all  ye  his  hosts  ;  ye  ministers  of  his  that  do  his 
pleasure."^  (1 .)  They  all,  and  in  all  things  do  the  will 
of  God.  (2.)  They  do  it  in  the  proper  manner,  wisely^ 
readily^  constantly.  This  is  beautifully  represented 
by  the  figure  of  the  "  Four  living  creatures."®  Their . 
readiness  is  expressed  by  the  "  four  wings,"7  and 
by  their  "  running  and  returning  as  the  appearance 
of  a  flash  of  lightning."^  Their  wisdom  is  ex- 
pressed by  "  having  the  hands  of  a  man  under  their 
wings,"^  and  by  being  '•  full  of  eyes  before  and 
behind.'^o     Their  constancy  is  expressed,  for  "  their 

»  Ps.  xix.  5.  2  ps_  cslvi.  3,  8. 

^  Sicut  CDelestia  semper 
Inconcussa  suo  volvuntur  sidera  motu. 
"  Heb.  xii.  23.  ^  Ps.  ciii.  20,  21.  ^  ^^ek  i.    Kev.  iv. 

'  Ezjk.  i.  6.  s^Ver.  14.  s  Ezek.  i.  8. 

10  llev.  iv.  6. 


AS  It  IS  IN  HEAVEN.  255 

feet  were  straight  feet,''^  "  and  they  went  every  one 
straightforward:  whither  the  Spirit  was  to  go  they 
went:  and  they  turned  not  as  they  went."^  (3.) 
They  do  it  perfectly,  without  any  mixture  of  sin. 
Whatever  is  in  heaven,  has  either  always  been  free 
from  sin,  or  has  now  laid  it  aside.  All  things  there 
are  perfect. 

\Vhen  we  pray  that  the  will  of  God  may  be  done 
in  earth,  as  it  is  in  heaven,  the  resemblance  must  be 
traced,  (1.)  In  the   obedience  itself, — that  as  every 
thing  in  heaven  is  in  perfect  agreement  with  the  will 
of  God,   so  all   on  earth  who  have  been  made  like 
ourselves  for  the  same  end  may  join  with  us  in  obey- 
ing the  will   of  God.      (2.)  In  the  manner, — with 
equal  readiness,  wisdom,   and  constancy.      (3.)  In 
degree, — in  the  utmost  perfection  that  can  be  attain- 
ed.   We  propose  as  our  model  the  blessed  in  heaven, 
or  as  the  Talraudists  are  fond  of  calling  them,  God's 
highest  family,  who  obey  without  murmuring   the 
decreeing  will  of  God,  glorifying  him  in  all  his  judg- 
ments ;^  and  who  cheerfully  obey  his  preceptive  will 
in  all  things,  even  in  those  which  would  appear  to  us 
exceedingly  strange."^     By  the  frequent  exercise  of 
meditation  we  must  place  this  model  before  our  eyes 
as  long  as  we  are  in  the  world,  so  that  we  may  nei- 
ther complain  of  its  perpetual  obligation,  nor  hold 
ourselves  excused  for  our  present  imperfection. 

The  petition  implies  the  three  following  requests, 
(1.)  That  at  a  future  period  there  may  be  a  univer- 


i  Ezek.  i.  7.  '  Ezek.  i.  12.  3  Rev.  xvi.  5,  7- 

*  Ezek.  ix.  7- 


256  THY  WILL  BE  DONE  IN  EARTH, 

*  sal  obedience  and  subjection  of  all  nations  to  the 
will  of  God  "  in  earth,  as  it  is  in  heaven."  Religious 
men,  dissatisfied  with  themselves,  and  conscious  of 
their  imperfections,  would  wish  that  all  mortals  should 
unite  their  exertions,  as  the  inhabitants  of  heaven 
agree,  in  fulfilling  the  divine  commandments.  (2.) 
That  we  may  experience  the  delight,  satisfaction, 
and  joy  which  becomes  the  children  of  God  in  his 
most  holy,  wise,  and  righteous  will,  free  from  the 
restraints  of  law,  which  do  not  exist  in  heaven,  where 
"  love  is  the  fulfilling  of  the  law.''^  We  testify  that 
we  are  dissatisfied  with  every  thing  found  in  us 
which  is  not  agreeable  to  the  will  of  God, — that  we 
breathe  after  perfection,  and  that  we  will  not  cease 
to  offer  this  prayer  till  we  have  obtained  in  heaven 
what  we  desire  in  earth. 

This  observation  naturally  leads  us  to  consider  in 

what  manner  a  question  of  no  small  difficulty  may 

be  resolved.     Is  it  lawful  for  us,  while  we  are  on  the 

earth,  to  pray  for  the  same  degree  of  perfection  which 

exists  in  heaven  ?     This  question  must,    I  think,  be 

answered  in  some  such  manner  as  the  following: — 

Two  things  come  to  be  separately  considered.    One  is, 

The  economy  of  the  Divine  will  decreeing.    The  other 

is,  The  precept  of  the  Divine  will  commanding.    With 

regard  to  the  former,  it  is  not  the  will  of  God  that, 

while  we  sojourn  on  the  earth,  he  shall  bestow  upon 

us  the  perfection  of  the  heavenly  inhabitants.     And 

while  we  pray  that  in  all  things  his  will  may  be  done, 

we  solemnly  declare  that  we  are  satisfied  with  that 

*  Rom.  xiii.  10. 


AS  i't  is  in  heaven.  257 

dispensation  of  the  Divine  Being,  as  wise,  and  just, 
and  good,  and  as  leading  eventually  to  our  advan- 
tage. With  regard  to  the  latter,  or  preceptive  will 
of  God,  we  are  bound,  (1.)  To  love  and  desire 
heavenly  perfection.  (2.)  To  employ  our  utmost 
endeavour  to  obtain  it.  (3.)  To  express  that  desire 
and  endeavour  in  our  praj^ers  to  God,  entreating 
that,  while  we  are  on  the  earth,  he  may  conduct  us 
as  nearly  as  possible  to  perfection,  till  we  obtain  it 
in  the  fullest  manner  in  heaven. i 

This  part  of  the  Lord's  prayer  leads  to  man 3^  prac- 
tical conclusions.  And,  first,  we  learn  that  we  ought, 
above  all  things,  to  renounce  our  own  will.  A  prayer 
that  the  will  of  God  may  be  done,  plainly  implies 
that  the  subordination  of  our  will  is  just  and  proper. 
The  will  of  God  justly  claims  a  supremacy  over  the 
will  of  every  other  being  in  the  universe.  But  our 
will  is  enmitii  against  God^'^  rising  up  in  murmuring 
against  the  decree,  and  in  sinful  desire  against  the 
commands,  of  the  Almighty.  Nothing  is  more  closely 
allied  to  us  than  the  will  of  our  fiesh,  and  nothing  is 
more  criminal.  It  is  the  fountain  of  all  our  uneasi- 
ness and  distress,  —  the  "  foe  that  is  of  our  own 
household,""  the  constant  disturber  of  our  peace  and 
cheerfulness.^  Till  we  have  subdued  that  monster, 
nothing  has  been  accomplished.  That  idol  to  which 
the  inhabitants  of  all  countries  pay  religious  adora- 
tion must  be  thrown  down  from  his  altar.  In  this 
manner  we  must  prepare  our  minds  for  saying  to 
God,  I  have  no  will,  O  Lord ;  thy  will  is  mine. 

1  Phil.  iii.  12—14.     «  Rom.  viii.  7.     ^  ]\jat.  x.  3fi.     ■»  b%;«j. 


258  THY  WILL  BE  DONE  tN  EARTH, 

This  is  the  ouly  road  to  true  happiness.  As  it  is 
impossible  that  every  event  can  happen  as  we  would 
have  wished  it,  the  mind  must  contend  with  its  lot 
till  it  is  brought  into  harmony  with  Divine  Provi- 
dence. , Nothing  could  be  more  unjust,  or  indeed 
impracticable,  than  the  demand  that  the  Supreme 
Judge  of  all  should  yield  to  feeble  man,  that  the  will 
of  man  should  be  held  superior  to  the  will  of  God. 
There  is  therefore  but  one  way  in  which  peace  of 
mind  can  be  obtained  and  preserved.  Man  must, 
without  hesitation,  submit  all  his  wishes  to  God,  or 
rather,  he  must  form  no  wish  but  this  one,  that  the 
will  of  God  may  be  done.  If  God  were  to  grant  to 
man  the  liberty  of  asking  whatever  he  pleases,  it 
would  be  his  duty  to  express  a  sincere  wish  that  God 
would  do  what  he  knows  best  to  be  done, — giving 
back  and  resigning  to  God  the  determination  of  all 
his  wishes.  When  we  have  brought  our  minds  into 
this  state,  we  shall  always  have  our  own  will,  and  ere 
long,  we  shall  arrive  at  that  cheerfulness}  of  mind 
which  is  the  perfection  of  human  happiness,  and  im- 
mensely preferable  to  the  enjoyment  of  all  worldly 
prosperity. 

It  would  be  truly  disgraceful  if  Christians  could  be 
made  to  blush  for  their  inferiority  to  heathen  phi- 
losophers, from  whom  we  have  quoted  in  another 
work*  some  beautiful  sentiments  to  this  purpose. 
To  these  may  now  be  added  the  saying  of  Timae- 
rideSy  which  is  given  by  Jainhlichus^  in  his  Life  of  Py- 
thagoras.  His  friend,  at  parting  with  him,  had  prayed 

^  iv^uftlav.      '  Dissertations  on  the  Creed,  Diss.  XIII.  §  21. 


AS  IT  IS  IN  HEAVEN.  259 

that  he  might  obtain  all  good  things.  May  you  have 
Jrom  the  gods  whatever  you  wish  /'  Timaerides  re- 
plied, By  no  means.  I  would  rather  wish  to  have 
whatever  the  gods  shall  give  me.^  How  wise  and  holy 
a  saying,  if  he  had  only  said  God,  instead  of  the  gods. 
With  this  agree  the  words  of  Epictetus,^  Do  not  seek 
to  have  every  thing  happening  as  you  would  wish,  but 
rather  choose  to  have  every  thing  happening  as  it  is. 
and  you  will  succeed.^  Epictetus  dwells  largely  on 
this  subject,^  where  he  first  blames  those  who  make 
themselves  miserable  by  a  wicked  direction  of  their 
appetites.  How  comes  it  that  what  you  wish  does  not 
take  j)lace,  and  that  what  you  do  not  wish  takes  place  ? 

That  is  the  highest  proof  that  you  are  unsuccessful  and 
miserable.     I  wish  a  thing,  and  it  does  not  take  place. 

What  can  be  more  distressing  ?^  He  then  points  out 
the  som-ce  of  that  error.  Men  do  not  sufficiently 
consider  that  the  fulfilment  of  our  wishes  must  not 
be  expected  from  without :  that  events  must  not  be 
so  altered  and  modified  as  to  agree  with  our  will,  but 
that  our  will  must  be  brought  into  agreement  with 
the  actual  events.     Last  of  all,  he  suggests  the  best 

*  "OtTOC,  Cot/XU  Td^K   7UV   QiZv  yUttTt  ffOI. 

^  'Ev^rtfAU,  vcXka  SouXoifiriv  ficiXkev  oaa  fios  "pra^a  ruv  &tuv  yht— 

TXI. 

5  A  pad  Stobaeum,  Tom.  I.  Lib.  2.  Tit.  vii. 

*  M>j  ^>jT«i  TO  ytyvofttvet  yiyntrSai  a/f  6i\iti'  uXXa  SeAt  us  ra  yiy-- 
fiuiva  yiyvemii,  xec)  iv^evffus, 

*  A  pud  Arrianum,  Lib.  IL  Diss.  XVIL 

^  AtocTi  B^'ikovros  ffou  t)  ou  yiviTat,  xa)  fin  S'sXflVTaf,  yivtrat;  «t»- 
^ti^is  ya,^  ecvrv)  fAiyicrrti  ^va-^oias  xa)  xaxo^en/ieytas.      0eA«  t/^  »«I. 
iv  yinraij  xa)  t)  co-r/y  u6Xiuti^ov  IfAciuy 


260       THY  WILL  BE  DONE  IN  EARTH, 

advice,   an   advice  more  precious  than   gold.      In 

SHORT,     WISH    NOTHING    BET     WHAT     GoD     WISHES. 

Who  shall  Milder^  who  shall  constrain  you  9  None, 
any  more  than  he  could  hinder  or  restrain  Jupiter. 

Wheji  you  have  him  for  your  leader,  when  your  de- 
sires and  wishes  go  along  with  his,  why  do  you  dread 
disappointment  9^  He  proceeds.  "  If  your  aver- 
sion to  poverty,  and  your  love  of  riches  be  gratified, 
you  will  be  disappointed,  and  will  fall  into  the  very 
evils  which  you  dreaded.  If  you  obtain  health  for 
instance,  you  will  be  unhappy,  or  if  you  obtain  ma- 
gistracy, honours,  friends,  children,  or  in  short,  any 
of  those  things  which  are  not  in  our  own  power.  But 
GIVE  THEM  to  JupiTER,  (we  would  say  to  Jehovah.) 
Give  them  up  to  him.  Let  him  govern.  Let  him 
take  them  under  his  direction.  And  how  will  it  then 
be  possible  that  you  shall  want  success  ?"  All  who 
have  not  learned  these  truths,  or  who  do  not  actually 
strive  to  attain  this  excellence,  are  pronounced  by 
him  to  be  altogether  unacquainted  with  the  subject. 

But  leaving  Epictetus,  let  us  return  to  the  school 
of  Jesus,  where  we  are  taught  by  this  petition  that, 
denying  our  own  will,  we  are  bound  to  acquiesce  en- 
tirely in  the  decreeing  will  of  God,  both  in  prosperity 
and  in  adversity.  Illustrious  examples  of  this  are  to  be 
found  in  the  sacred  writings  ;  in  Aaron,^  in  Eli,^  in 

1  KAI  AHAnS  MHAEN  AAAO  ©EAE  H  A  O  ©EOX  ©EAEI. 
Kttt  T/j  <ri  KeXvffii;  t/j  avayxdai  ^  ov /iaXXov  vi  tov  A/a.  "Otuv  retcu- 
T«y  ix.V^  vytfioyu,  xa)  roiaZru  ffVvfeXris  xai  ffwe^iy*!,   ri  (fiaQr;  irt  fiv 

"^  Lev.  x.  3.  s  1  Sam.  iii.  18. 


AS  IT  IS  IN  HEAVEN.  261 

David,!  in  Hezekiah.^  "  It  becomes  all  to  discover 
the  same  temper.  To  contend  with  the  providence 
of  God  is  equally  vain  and  criminal.  It  is  vaiyi,  for 
he  leads  the  willing,  and  drags  the  refractory.  It  is 
criminal^  for  it  is  better  thou  shouldst  be  involved 
in  total  ruin,  than  that  even  the  least  part  of  his  most 
holy  will  shouldfail  to  be  accomplished."  The  reader 
may  consult  a  more  extended  illustration  of  this  sub- 
ject in  one  of  the  Dissertations  on  the  Creed,  which 
has  been  already  quoted.^ 

But  we  are  taught  a  third  lesson,  that  both  our 
prayers  and  our  actions  must  be  in  obedience  to  the 
commanding  will  of  God.  (1.)  We  must  carefully 
inquire  and  "  prove  what  is  that  good  and  accept- 
able,   and   perfect  will  of   God,"'*   asking,    "  Lord, 

1  2  Sara.  XV.  25,  2G.  ^  Isa.  xxxix.  8. 

'  Diss,  XIII.  §  20 The  three  sentences  towards  the  close 

of  this  paragraph,  which  I  have  marked  as  a  quotation,  are 
borrowed  by  the  author  from  his  XII.  Dissertation  on  the 
Creed.  In  one  respect  I  have  followed  his  example,  by  bor- 
rowing — not  indeed  from  myself — but  from  my  respected  fa- 
ther, Dr.  Fraser,  on  whose  spirited  and  faithful  version  of  the 
passage  I  could  oifer  no  improvement.  Dr.  Isaac  Watts  apo- 
logizes for  introducing  into  one  of  his  poems  a  stanza  from  an- 
other author.  "  I  chose  rather,"  he  says,  "  to  borrow  and 
acknowledge  the  debt,  than  to  labour  hard  for  worse  lines, 
that  I  might  have  the  poor  pleasure  of  calling  them  my 
own."  Had  I  followed  an  opposite  course,  I  should  cer- 
tainly have  provoked  a  disadvantageous  comparison.  Nor  could 
the  opportunity  be  easily  resisted  of  fortifying  myself  by  such 
an  authority  against  those  servile  maxims  of  Translation,  which 
at  one  time  held  undisputed  sway,  and  from  whose  degrad- 
ing yoke  Dryden  and    other  great  names  have  not  wholly 

emancipated  English  literature Tr. 

*  Rom.  xii.  2. 


262       THY  WILL  BE  DONE  IN  EARTH, 

what  will  thou  have  me  to  do  ?"i  and  saying  to  him, 
"  Teach  me  to  do  thy  will ;  for  thou  art  my  God  : 
tliy  spirit  is  good  ;  lead  me  into  the  land  of  upright- 
ness." We  must  attend  to  it,  not  in  a  general,  but 
in  a  particular  manner,  in  the  very  smallest  matters, 
in  conversation,  in  food,  in  clothing  ;  not  venturing 
to  do  any  thing  whatever  which  we  are  not  convinc- 
ed is  pleasing  in  the  sight  of  God.  This  is  the  great 
blessing  for  which  Paul  prayed  in  behalf  of  the  Co- 
lossians,  "  We  do  not  cease  to  pray  for  you,  and  to 
desire  that  ye  might  be  filled  with  the  knowledge  of 
his  will  in  all  wisdom  and  spiritual  understanding,"2 
(2.)  When  that  will  is  known,  we  must  conform  to  it 
in  all  things.  For  thus  the  Apostle  proceeds,  "  That 
ye  might  walk  worthy  of  the  Lord  unto  all  pleasing, 
being  fruitful  in  every  good  work,  and  increasing  in 
the  knowledge  of  God."^  We  must  not  presume  so 
far  as  to  form  our  own  judgment  of  the  wisdom,  jus- 
tice, and  usefulness  of  the  commandments  of  God. 
Though  the  flesh  may  feel  them  to  be  unpleasant,  or 
though  unsound  reason  may  pronounce  them  to  be 
harsh,  we  must  yield  to  them  a  ready,  constant,  and 
cheerful  obedience.  (3.;  We  must  do  so  chiefly  for 
this  reason,  that  it  is  the  will  of  God.  "  Have  not 
I  commanded  thee  ?"^  When  this  is  plain,  there  re- 
mains no  room  for  inquiry  or  hesitation.  God  com- 
mands :  let  man  obey. 

Another  lesson  taught  us  is,  that  we  must  not  at' 
tend  only  to  the  duties  themselves,  but  also  to  the 

*  Acts  ix  C.  *  Col.  i.  9. 

3  Col.  i.  10.  *  Jos.  i.  9. 


AS  IT  IS  IN  HEAVEN.  263 

manner  of  them,  as  it  is  in  heaven.  We  must  pro- 
pose to  ourselves  the  most  perfect  example.  Such 
is  the  high  superiority  of  Christian  excellence  that 
those  who  study  it  are  under  no  necessity  of  placing 
before  their  eyes  a  Socrates  or  a  Zeno,  a  Cato  or  a 
Loelius,  whom  Seneca  recommends  to  them  for  such 
a  purpose.  They  have  far  more  perfect  examples, 
examples  not  in  earth  only,  but  also  in  heaven.  In 
earth  they  have  the  patriarchs,  prophets,  apostles,  all 
the  saints,  who  enjoyed  the  peculiar  influences  of  the 
Spirit  of  God, — who  were  honoured  with  the  inti- 
macy, approbation  and  applause  of  God  himself, — 
and  whose  lives  are  described  in  volumes  that  will 
never  die,  written  not  with  art  and  embellishment,  but 
M'ith  what  is  better  than  every  kind  of  art,  with  na- 
tive simplicity.  But  Christians  have  other  examples 
in  heaven.  The  most  illustrious  example  that  was 
ever  beheld  in  any  part  of  this  lower  world — Jesus 
alone  excepted, — was  tainted  by  vices,  was  deform- 
ed by  blemishes.  A  Christian  must  therefore  look 
higher,  and  endeavour  to  find  not  merely  an  example 
but  a  pattern.  On  the  wings  of  faith  he  must  fly  to 
heaven,  and  there  behold,  with  the  piercing  eyes  of 
his  mind,  the  companies  of  holiest  angels,  and  of 
"  the  spirits  of  just  men  made  perfect,'"  who,  clothed 
in  dazzling  light,  burning  with  the  purest  love,  obey 
with  extraordinary  readiness,  cheerfulness  and  con- 
stancy, all  the  commands  of  God.  By  frequent  me- 
ditation their  conduct  must  become  our  model.  Every 
instance  in  which  we  are  unlike  them  ought  to  ex- 

i  Heb.  xii.  23. 


264  THY  WILL  BE  DONE  IN  EARTH, 

cite  our  serious  displeasure.  Advancing  eagerly  to 
higher  attainments,  we  must  approach  to  them  as 
nearly  as  the  weakness  of  this  mortal  state  will  allow, 
till  the  perfection  of  virtue  and  holiness  to  which  we 
aspired  is  at  length  enjoyed  by  us  in  heaven.  There 
an  infinite  good,  to  which  every  desire  of  the  heart 
shall  be  directed,  will  fill  the  soul  with  everlasting 
love  and  enjoyment  in  the  perfect  vision  of  God. 

The  last  lesson  taught  us  by  this  prayer  arises  out 
of  the  acknowledgment  it  makes  of  our  weakness. 
We  must  implore  the  Divine  assistance  for  the  dis- 
charge of  all  these  duties.     Our  will,  deceived  by 
false  appearances,  is  so  strongly  attached  to  an  ima- 
ginary good, — so  thoroughly  blinded  by  a  ruinous 
love  of  itself, — so  firmly  bound  by  the  iron  chains  of 
prejudices, — so  obstinate  and  rebellious  against  God, 
— that,  unless  the   Almighty   power   of  God  shall 
change  our  hearts,  we  can  neither  break  our  chains, 
nor  bow  to  the  Divine  authority.     He  who  made  our 
will,  and  who,  when  it  had  basely  abused  its  freedom, 
"  gave  it  up,"  by  a  just  judgment,  "  unto  vile  affec- 
tions," i  is  alone  able  to  restore  the  freedom  of  the 
will,  and  to  make  it  his  own  willing  subject.     Chris- 
tian piety  bids  us  glorify  God,  by  the  persuasion 
that  there  is  not  one  of  his  creatures  whom  he  does 
not  hold  in  his  own  hand,  or  whom  he  cannot  direct 
and  "  turn  whithersoever  he  will."^      Our  conscious- 
ness of  freedom  is  so  complete,  that  to  call  it  in 
question  would  be  to  dethrone  reason  itself.     And, 
yet  such  is  the  wisdom  and  power  of  our  God  that, 

'  Rom.  i.  26.  2  Pro.  xxi.  1. 


AS  IT  IS  IN  HEAVEN.  265 

without  any  violation  of  that  freedom,  he  can  control 
the  will  according  to  his  pleasure.  He  has  his  own 
secret  entrances  to  the  will,  and  acts  upon  it  with  a 
power  which  cannot  be  resisted,  but  with  a  power 
which  makes  it  willing,  and  which,  therefore,  instead 
of  injuring,  'declares,  confirms,  and  maintains  the 
freedom  of  the  will  The  will  of  God  could  not  be 
done  in  all  things,  unless  the  fulfilment  of  his  plea- 
sure on  our  minds  were  within  the  reach  of  his 
power.  Let  us  devoutly  believe  and  acknowledge 
these  truths  concerning  God  our  Father.  Resting 
on  this  foundation,  let  us  offer  our  frequent  and  ear- 
nest prayers,  that  he  may  free  our  will  from  the 
bondage  of  depraved  lusts, — may  deliver  our  mind 
from  unsound  prejudices,  and  enlighten  it  by  his 
Holy  Spirit, — may  enable  us  to  perceive  the  folly 
and  perverseness  of  our  will  and  the  supreme  wisdom 
and  justice  of  the  will  of  God, — may  fill  us  with  such 
reverence  for  his  Majesty  as  shall  prevent  us  from 
opposing  his  decrees  and  disobeying  his  laws, — and 
may  dispose  us,  by  "  his  free  Spirit,"^  to  yield  a 
ready  and  cheerful  obedience  to  all  his  command- 
ments.    O  Lord  God,  our  Heavenly  Father, 

PERFORM  IN  us  WHAT  YOU  COMMANDEST,  THEN 
COMMAND  WHAT  THOU  WILT,  AND  THOU  SHALT 
KOT  COMMAND  IN  VAIN.       AmEN. 

1    Ps.  li.  12. 


266  GIVE  us  THIS  DAY 


DISSERTATION  XL 

ON  DAILY  BREAD. 

TON  APTON  HMHN  TON  EmOTSION 
^02   HMIN  2HMEPON. 

We  now  come  to  that  petition  of  the  Lord's  Prayer 
which  has  received  from  ancients  and  moderns  in 
every  age  some  variety  of  interpretations.  Some 
were  of  opinion  that  daily  bread  is  the  Sacramental 
bread  of  the  Eucharist,  of  which  the  ancients  made  al- 
most daily  use ;  others,  that  it  is  the  spiritual  and 
heavenly  bread,  the  Lord  Jesus  Christ  with  his 
grace,  by  which  the  soul  is  sustained  and  nourished 
to  life  everlasting;  others,  that  it  is  the  natural 
bread,  by  which  our  body  is  supported  in  this  animal 
life ;  and  others,  that  it  means  all  these  together. 
This  great  variety  of  expositions  has  been  principally 
occasioned  by  the  Greek  word  s'xmffiog.^  That  word 
occurs  nowhere  else  in  Scripture,  and  the  most 
learned  men  have  been  unable  to  discover  it  in  any 
profane  writings.  As  it  is  not  known  to  what  He- 
brew word  employed  by  our  Lord  it  corresponds,  it 
is  not  surprising  that  different  persons  should  have 
assigned  to  it  different  acceptations. 

It  were  deeply  to  be  lamented  if  a  diversity  of 

^  Rendered  in  our  English  Bible,  Daily. 


OUR  DAILY  BREAD.  267 

sentiraent  on  a  difficult  subject  should  alienate  the 
minds  of  Christians  from  one  another,  and  if  this 
point  could  not  be  settled  without  some  bitterness  of 
disputation.  O,  how  would  all  that  improper  feel- 
ing soften  down  into  mildness  and  gentleness  itself, 
did  we  but  reflect  that  the  inquiry  relates  to  prayer, 
in  which  we  have  to  do,  not  with  man,  but  with 
God, — to  that  prayer,  which,  breathing  throughout  the 
love  of  God  and  of  our  brother,  ought  to  inspire 
every  worshipper  with  the  same  spirit ! 

I  cannot  allow  myself  to  think  of  giving  the  small- 
est uneasiness  to  those  Christians,  whose  thoughts, 
while  they  are  uttering  the  fourth  petition,  are  di- 
rected to  our  Lord  Jesus  Christ  and  his  grace, — 
who,  with  earnest  groans  for  themselves  and  for 
their  brethren,  entreat  that  their  heavenly  Father 
will  graciously  continue  to  feed  them  with  his  word 
and  spirit,  for  the  nourishment  and  growth  of  the 
true  life,  till  they  obtain  "  the  fulness  of  joy  at  the 
right  hand  of  God."^  Would  to  God  that  our  minds 
were  always  animated  by  the  desire  of  heavenly  and 
spiritual  things,  in  such  a  manner,  that,  when  an  oc- 
casion presented  itself,  or  was  purposely  sought, 
they  would  burst  into  the  flames  of  burning  prayers  ! 
Would  to  God,  that,  at  the  mention  of  earthly  and 
bodily  concerns,  we  learned  to  rise,  and  to  employ 
them  as  ladders  for  reaching  higher  objects, — or  to 
lay  them  aside,  and  shut  them  out  altogether  from 
our  minds,  and  dwell  exclusively  on  the  better  bless- 

1  Ps.  xvi.  11. 


268  GIVE  us  THIS  DAY 

ings,  so  that,  in  comparison  of  our  regard  to  hea- 
venly things,  every  desire  of  a  worldly  nature  should 
fade  away  I  Nothing,  certainly,  would  be  more  un- 
becoming in  a  Divine,  than  to  employ  any  sort  of 
arguments  for  the  purpose  of  interrupting  religious 
meditation  and  inquir}^  and  to  lead  away  the  minds 
of  men  from  solid  and  eternal  to  frail  and  perishing 
objects. 

But  that  is  not  the  subject  now  before  us.  The 
inquiry  relates  solely  to  the  meaning  of  the  words 
which  our  Saviour  dictated  to  his  disciples.  In 
order  to  explain  them,  it  is  of  little  importance  to 
consider  v/hat  may  be  the  meaning  of  other  words 
employed  in  another  place  to  enforce  the  duty  of 
seeking  the  things  which  belong  to  the  kingdom  of 
God, — or  what  constitutes  the  highest  exercise  of 
Christian  generosity.  The  great  question  is,  what  is 
the  native  meaning  of  the  words  themselves  viewed 
in  their  whole  connection  ?  it  being  always  taken  for 
granted  that  they  contain  nothing  which  is  unworthy 
of  Christ  to  teach,  or  of  Christians  to  learn. 

My  view  of  the  matter  is  this.  It  is  the  will  of 
God  that  man  should  consist  of  a  soul  and  a  body 
united.  For  both  parts  he  has  laid  down  his  laws, 
that  in  both  the  image  of  his  holiness  might  be  seen. 
To  both  he  has  promised  rewards,  that  in  both  his 
truth  and  goodness  might  shine.  On  both  he  be- 
stows the  acts  of  his  bounty,  that  both  might  form  a 
mirror  of  his  providence.  Nay,  Christ  himself  obeyed 
and  suffered,  both  in  soul  and  in  body,  that  he  might 
not  only  bless  our  soul,  but  might  make  our  body 


OUR  DAILY  BREAD. 


269 


"  like  unto  his  own  glorious  body."^  Since,  there- 
fore, both  parts  of  us  are  so  much  the  objects  of  the 
Divine  care,  we  are  bound  by  the  Divine  example  to 
take  care  of  both. 

But  our  soul  is  by  far  the  noblest  part  of  us,  and 
the  blessings  which  it  is  capable  of  enjoying  are  solid 
and  eternal ;  while  the  enjoyments  of  the  body,  be- 
sides being  greatly  inferior,  are  frail  and  perishing. 
Much  greater  solicitude,  therefore,  from  the  very 
nature  of  the  case,  is  due  to  the  soul  than  to  the 
bodj^  We  may  go  farther  and  assert,  that  the  body- 
ought  scarcely,  if  ever,  to  be  the  object  of  our  care, 
except  for  the  express  purpose  of  bestowing  its  own 
peculiar  kind  of  preparation  for  aiding  the  soul  in  its 
great  work — of  hallowing  the  name  of  God — by  ad- 
vancing his  kingdom,  and  doing  his  will.  Hence,  it 
follows  that  the  duty  of  man  is  properly  performed 
in  all  its  parts,  and  that  his  highest  happiness  is  at- 
tained, when  he  glorifies  God  both  in  soul  and  in 
body.  But  it  equally  follows  that  it  is  a  part  of  our 
duty  to  take  care  that  the  body  shall  not  be  de- 
prived of  its  vigour,  which  is  necessary  for  the  ser- 
vice of  the  soul  and  of  God.  But  it  would  be  de- 
prived of  its  vigour  if  it  did  not  receive  a  sufficiency 
of  food,  and  of  other  means  necessary  for  the  sup- 
port and  nourishment  of  animal  life.  These  state- 
ments, I  think,  are  beyond  all  controversy,  and  de- 
serve to  regulate  the  meditations  and  conduct  of 
Christian  men. 

Now,  the  Lord's  Prayer  is  justly  believed  by  us 

1  1  Phil.  iii.  21. 


270  GIVE  us  THIS  DAT 

to  be  the  most  perfect  of  all  prayers.  But  the  most 
perfect  prayer  must  include  all  the  blessings  neces- 
sary to  the  happiness  of  the  whole  man ;  and  that 
again  requires  that  the  body  shall  receive  those  sup- 
plies without  which  what  deserves  the  name  of  life^ 
cannot  be  maintained.  It  seems  proper,  therefore, 
that  the  most  perfect  prayer  shall  not  altogether  leave 
out  those  blessings  which  relate  to  animal  life.  But 
as  the  mind  of  man  has  a  natural  leaning  to  excess 
in  this  direction,  it  is  equally  to  be  expected  that  the 
wisdom  of  Christ  shall  convey  such  a  petition  in  the 
fewest  possible  words,  so  as  to  prevent  the  mind 
from  dwelling  longer  than  is  necessary  on  the  sub- 
ject,— shall  express  it  in  a  manner  fitted  to  encourage 
moderation, — ^and  shall  place  it  in  that  order  which 
may  show  that  the  enjoyments  of  the  body  are  of  the 
lowest  rank,  and  are  not  entitled  to  be  the  subject  of 
prayer  with  any  other  view  than  to  prepare  man  for 
higher  enjoyments. 

All  these  views  I  think  I  see  exemplified  with  the 
highest  intelligence  in  the  Fourth  Petition,  which  runs 
thus,  GIVE  us  THIS  DAY  OUR  DAILY  BREAD.  In  ex- 
plaining these  words,  we  shall  abstain  from  replying 
to  those  whose  views  are  different  from  our  own, 
and  shall  employ  ourselves  entirely  in  supporting 
what  we  consider  most  agreeable  to  the  truth.  We 
may  mention,  at  the  outset,  that  we  are  satisfied  with 
the  explanation  commonly  received  in  our  churches, 
and  laid  down  in  the  Palatine  Catechism,  that  the 

'  Sine  quibus  vita  est  nulla,  aut  certe  non  vitalis  est.  ''  Vita 
vitalis  Enn.  ap.  Clc.  i.  e.  tolerabilis.  Sic  Graeci  Hoi  Hot  a." 
Aiusw. 


OUR  DAILY  BREAD.  271 

petition  refers  to  natural  bread.  We  have  been  led 
to  adopt  this  opinion  by  a  careful  examination  op 
EACH  OF  THE  WORDS,  and  of  the  ORDER  in  which 
tliis  petition  is  placed. 

Every  one  of  the  words  has  its  own  weight,  and 
deserves  the  closest  attention.  The  subject  is  our — 
DAILY — BREAD.  The  prayer  for  this  bread  is  that 
our  Heavenly  Father  will  give — us — this  day. 
The  word  bread,  we  all  know,  is  not  employed  in 
scripture  to  denote,  exclusively,  that  kind  of  food 
which  is  formed  out  of  the  fruits  of  the  earth.  All 
food,  even  the  fruit  of  trees  and  the  produce  of  the 
milk  of  goats,  comes  under  tlie  name  of  bread. 
"  Let  us  destroy  the  tree  with  its  bread."^ 
"  And  thou  shalt  have  goats'  milk  enough  for  thy 
BREAD,  for  the  BREAD  of  thy  house."*  It  may  be 
regarded,  then,  as  a  settled  point,  that  bread  signi- 
fies all  food,  either  meat  or  drink.^  But  there  is 
nothing  to  hinder  us  from  extending  the  meaning  of 
the  word  bread  a  little  farther,  so  as  to  include  cloth- 
ingy  habitation^  and  all  the  conveniences  of  the  body 
and  of  animal  life.  Jacob,  it  is  true,  distinguishes 
"  bread"  from  "  raiment."'*     But  when  God  makes 

*  Jer.  xi.  19.  1)2 nb  yjT  rrn''n'il'3  '•  Let  us  destroy  the 
tree  with  the  fruit  thereof."  (Eng.  ver.)  Heb.  the  stalk  with 
his  bread.   (Marg) 

2  Prov.  xxvii.  27.    "jD'':!  uWih  "^Tinbb  ony  nbn  ni 

"  And  thou  shalt  have  goats'  milk  enough  for  thy  food,  for 
the  FOOD  of  thy  household."    (Eng.  ver.) 

'  Gen.  iii.  19;  xxviii  20;  Prov.  xxx.  8.  In  all  these  pas- 
sages the  word  used  for  food  is  Dnb,  bread.— T&. 

*  Gen.  xxviii.  20. 


272  GIVE  us  THIS  DAY 

known  to  Adam  the  threatening,  "  In  the  sweat  of 
thy  face  shalt  thou  eat  bread,"^  he  informs  him  that 
he  will  be  compelled  to  suffer  great  uneasiness  in 
procuring  what  is  necessary  for  the  support  of  his 
life.  And  when  Agur  prays  that  he  may  eat  the 
bread  of  his  allowance.)^  he  means,  if  I  am  not  mis- 
taken, all  that  was  necessary  for  supporting  the  rank 
in  which  he  had  been  placed.  In  the  writings  of  the 
Roman  lawyers,  clothing  (amictus)  is  included  in  the 
term  food  (victus).'  Both  in  scripture  and  in  ordi- 
nary life,  bread  denotes  all  those  things  the  withhold- 
ing of  which  gives  pain  to  human  nature.  "  When 
he  says  bread,"  says  Gregory  Nyssen,  "  he  includes 
all  that  is  necessary  for  the  body."'*  And  hitherto 
we  have  met  with  nothing  that  would  lead  us  to  dis- 
sent from  that  observation,  unless  it  may  happen  to 
be  contained  in  the  epithet  h-Trio-osiocy  which  we  shall 
now  proceed  to  examine. 

I  shall  not  now  enter  into  a  critical  examination  of 
the  very  numerous  expositions  of  that  word  which 
have  been  given  by  learned  men.      An    exposition 

'  fien.  iii.  10. 

^  Pro.  XXX.  8.     *pn    DH/    "  food  convenient  for  me." 

(Eng.  ver.)  Heb.  of  my  allowance,  (Marg.)  which  exactly 
corresponds  to  the  author's  phrase,  Pane  demensi  sui — Tr. 

^  De  Verb.  Signet.  L.  xliii.  "  Verbo  victus  continentur  quae 
esui,  potui,  cultuique  corporis,  quaeque  ad  vivendum  homini 
nCcessaria  sunt.  Vestem  quoque  victus  habere  vicem  1/abeo 
ait."  Addit  Gaius :  ''  et  caetera  quibus  tuendi,  curandive 
corporis  nostri  gratia  utimur,  ea  appellatione  significantur." 

*  *A^Tov  h^Aiy,  ^uffdv  Tw  vufiKTiKm  ^t^tXaf^Qum  ^^ilav.  Orat. 
IV.  on  the  Lord's  Prayer. 


OUR  DAILY  BREAD.  273 

more  copious  and  learned  than  any  that  had  previ- 
ously appeared,  has  been  given  by  a  very  celebrated 
and  learned  man,  John  Makck,  formerly  my  much 
esteemed  colleague  in  the  University  of  Friesland. 
It  forms  a  part  of  his  Juvenile  Dissertations ^  as  he  is 
pleased  to  style  them,  but  which  contain  much  pro- 
found wisdom.  The  simplest  and  most  probable  of 
the  various  etymologies,  I  have  always  thought,  is 
that  which  supposes  eV/ojc/o;  to  be  compounded  of 
Jt/  and  h-jGia,  as  cnoio-jffiog  is  compounded  of  'us^i  and 
o-jffia.  The  analogy  of  composition  of  such  words 
presents  no  difficulty  ;  for  it  does  not  require  that 
the  /  in  the  word  It/  shall  be  dropped  before  a  vowel. 
This  is  proved  by  the  words  s-Trnixric,  S'Tiioydooc,  Imooxoc, 
e'7i6'7To,u,ai,  s-7riovPog,  and  many  of  the  same  form.  This 
derivation  being  granted,  which  has  nothing  unusual 
or  anomalous,  considerable  progress  has  been  made 
in  the  investigation  of  the  subject.  For  as  to  moiovffiov 
signifies  what  is  more  than  e?iough,  and  beyond  what 
the  preservation  of  existence  requires,  so  rb  sriovffiov 
signifies  what  is  enough.  Such  is  the  meaning  as- 
signed to  it  by  the  ancient  Greek  writers,  who  were 
deeply  skilled  in  their  own  language.  "  Aptov  szio-jffiovy 
"  that  is,"  says  Chrysostom,  "  what  passes  to  the  sub- 
stance of  the  body,  and  is  ablfe  to  support  it."^  "  We 
have  been  commanded,"  says  Gregory  Nyssen,  "  to 
seek  what  is  sufficient  for  the  support  of  the  bodily 
existence."^     Basil  of  Cesaraea,^   explains  it  to  be 

'  ''Aotov  Wiavtriov,  Touriffrii  Itt)   t^v   ovTiav  rou  (TuitaTos  J/«- 
^aivovTo.,  xai  rvyx^a-Tfitrai  Tuurnt^vvxfisvov.      Mom.  XX x    Tom.  V. 

-    ZrjTiTv    '^^offtTa^^nfAiv   <ro   T^oi    rhv    cvvT-n^yifni    'i^aoKovv    t?j 
cu/u.a.Tixr,s  ouirias- 

^  Rt'gul.  Brevior.  Interrog  CC  LII. 


274  GIVE  us  THIS  DAY 

"  what  is  useful  to  our  existence  for  daily  life.'"* 
IMore  extracts  to  the  same  purpose  may  be  found  in 
Suiceri  Thesaurus.  The  inquiry  into  the  meaning 
of  this  word  conducts  us  to  the  same  conclusion  as 
before,  that  this  petition  embraces  "  those  things 
which  are  necessary  to  life,"^  as  Cyril  of  Alexandria 
explains  it ;  or  as  Theodoret  says,  "  what  is  neces- 
sary in  the  present  life,"^  or  as  one  greater  than 
them  all,  the  Apostle  James,  expresses  it,  daily  food.^ 
We  call  it  OUR  bread.  It  is  ours  when  we  have 
a  right  to  it,  both  in  the  court  of  heaven  and  in  the 
court  of  earth.*  In  the  court  of  heaven,  before  the 
tribunal  of  God,  we  have  a  right  to  the  things  of  this 
world,  when  we  have  been  united  by  faith  to  Christ, 
who  has  been  "  appointed  heir  of  all  things."^  To 
Adam,  immediately  after  his  creation,  God  had  given 
dominion  over  all  things  which  were  fitted  to  be  of 
use  to  him.  That  right  of  dominion  he  lost  by  his 
sin,  being  rejected  and  disinherited  by  the  righteous 
judgment  of  God.  No  child  of  Adam,  in  his  natural 
state,  continues  to  possess  any  spiritual  right,  such  as 
the  children  of  God  might  claim,  to  the  very  small- 
est of  God's  creatures.  All  men,  while  in  a  state  of 
sin,  are  the  unjust  possessors,  usurpers,  robbers  of 
God's  benefits.  But  Christ  has  recovered  for  his 
people  what  had  been  lost  by  the  sin  of  Adam.  God 
who  had  "  made  him  for  a  little  time''  lower  than  the 

^   Toy  TT^os  <riiv  l(pyfii^ov  ^euhv  rvi  outriec  vtfiuv  ^^yitrifiivovra. 

Toe.  it;  Z,uyiv  iTTirri^iia.  ■*    T»jy  *«-«  rov  tcc^ovto.  Sio*  ^^tixv. 

*   Thv  i(p^^i^ov  T^oiphv,  Ja.  ii.  15. 

^  III  foro,  ut  aiunt,  tarn  Poll  quara  Soli.  °  Heb.  i.  2. 

"  Paullisper.   the  Hebrew  ward  lOl'^D  may  either  signify 

"  iu  a  small  degree,"  or,   "  for  a  short  time."     B^a^u  Tt,  by 


OUR  DAILY  BREAD.  275 

angels,"  afterwards  "  crowned  him  with  glory  and 
honour  ;  made  him  to  have  dominion  over  the  works 
of  his  hands  ;  put  all  things  under  his  feet :  all  sheep 
and  oxen,  yea,  and  the  beasts  of  the  field  :  the  fowls 
of  the  air,  and  the  fish  of  the  sea,  and  whatsoever 
passeth  through  the  paths  of  the  seas."*  This  Christ 
communicates  to  those,  and  those  only,  who  are  unit- 
ed to  him  by  faith.  "  All  are  yours  ;  and  ye  are 
Christ's,  and  Christ  is  God's."^  Hence  it  follows,  that 
in  the  court  of  heaven,  believers  are  the  only  lawful 
possessors  of  all  things,  because  they  can  enjoy  them 
as  their  own,  by  the  merits  and  the  will  of  their  first- 
born brother.  Without  going  in  the  slightest  degree 
beyond  the  bounds  of  propriety,  they  may  view  this 
sun,  this  moon,  these  stars,  as  so  many  torches  lighted 
up  on  their  account,  to  contribute  to  the  performance 
of  those  good  works  which  are  worthy  of  human  na- 
ture. They  are  even  entitled  to  believe  that  on  their 
account  this  world  remains  in  its  present  conditiou, 
and  that  to  them  the  wicked  owe  the  forbearance 
which  is  now  exercised.  They  may  even  glory  in 
the  Lord  that  all  the  creatures  are  their  own,^  that 

which  the  Apostle  Paul,  (Heb.  ii.  9),  following  the  Septuagint 
version,  has  rendered  it,  is  capable  of  the  same  double  interpre- 
tation, but  more  naturally  suggests  the  idea  of  time,  than  of 
space  or  degree. — Tr. 

1  Ps.  viii.  5—8.  2   1  Cor.  iii.  22. 

^  His  are  the  mountains,  and  the  valleys  his. 
And  the  resplendent  rivers,  his  to  enjoy 
With  a  propriety  that  none  can  feel, 
But  who,  with  filial  confidence  inspii-ed,- 
Can  lift  to  heaven  an  unpresumptuous  eye, 
And  smiling  say — My  Father  made  them  all. 

COWPEK. 


276  GIVE  us  THIS  DAT 

"  all  things,"  and  the  whole  government  of  God  con- 
cerning them  "  will  work  together  for  their  good."* 

But  an  additional  right  is  required  in  the  court  of 
men.  The  former  right  is  universal,  and  does  not 
interfere  with  private  rights.  While  believers  are 
assured  that  all  things  are  theirs,  individual  posses- 
sions continue  to  be  the  property  of  individual  per- 
sons. God,  who  is  the  supreme  dispenser  of  his  own 
benefits,  has  determined  that  each  person  shall  claim 
as  his  own  what  he  has  acquired  by  a  just  title.  By 
what  various  methods  property  may  be  lawfully  ob- 
tained,— whether  by  inheritance,  by  gift,  by  pur- 
chase, by  reward,  or  by  any  other  method,  it  is  the 
province  of  lawyers  to  determine.  The  meaning  of 
the  phrase,  our  bread,  in  the  sacred  writings,  is  ex- 
plained by  Paul  when  he  "  exhorts"  the  Tliessalo- 
nians,  "  that  with  quietness  they  work  and  eat  their 
own  bread."^ 

When  we  pray  for  OUR  bread.  (1.)  It  must  be 
supposed,  that  a  just  right  has  been  acquired  by  la- 
bour and  diligence,  accompanied  by  the  Divine  bless- 
ing. In  this  way  it  is  distinguished  from  the  bread 
of  others,  which  many  eat  from  base  slothfulness,  or 
filthy  lucre,  or  covetousness  and  dishonesty.  (2.) 
We  next  pray  that  we  may  not  suffer  that  poverty 
and  want,  which  would  reduce  us  to  the  necessity  of 
being  supported  by  the  liberality  of  others.  What  is 
bestowed  on  the  poor  by  the  liberality  of  the  rich 
is,  no  doubt,  their  own  by  a  just  title,  and  may  be 

'  Rom.  viii.  28. 


OUR  DAILY  BREAD.  277 

enjoyed  by  them,  both  before  God  and  before  men, 
with  a  good  conscience.     But  the  bread  gained  by 
our  own  industry  is  commonly  considered  to  be  our 
own,  while  that  which  is  given  to  the  poor  as  charity 
is  considered  to  be  the  bread  of  others.     It  is  the 
duty  of  every  one,  unquestionably,  to  rest  satisfied 
with  the  lot  which  Providence  has  assigned  to  him. 
But  as  the  Lord  Jesus  himself  hath  said,  "  It  is  more 
blessed  to  give  than  to  receive,"^  it  is  not  inconsis- 
tent with  the  duty  of  a  Christian  to  pray  that  he  may 
not  suffer  that  poverty  which  would  compel  him  to 
live  on  the  bounty  of  others.     Such  is  the  import  of 
Agur's  very  judicious  prayer,  "  Give  me  not  poverty, 
feed  me  with  the  food  of  my  allowance."^     (3.)  As 
the  word  our  is  plural,  it  denotes  a  fellowship  of  love, 
by  which  every  believer  prays  not  only  for  himself, 
but  for  all  the  members  of  his  family,  for  other  be- 
lievers who  are  his  brethren,  and  for  all  men  without 
exception,  that  they  may  enjoy  the  necessaries  of 
life, — but  still  with  the  view  that  he  may  be  enabled 
to  assist  the  necessities  of  others  by  charitable  dona- 
tions. 

In  this  manner  we  are  gradually  led  to  the  consi- 
deration of  those  things  for  which  we  are  commanded 
to  pray  with  respect  to  this  bread.  We  pray,  first, 
that  God  may  GIVE  it  to  us.  God  gives  bread  in 
two  ways.  I.  With  regard  to  possession.^  II. 
With  regard  to  use.'*  He  gives  it  in  the  former 
method,  (1.)  When  he   blesses  the  labours  of  the 

^  Acts  XX.  35.  *  Cibo  demensi  mei.     Pro.  xxx.  8. 

*   K«T«  KTYiffii.  *  Kara  ^^ngn. 


278  GIVE  us  THIS  DAT 

husbandman,  and  grants  fruitful  corn  fields  and  a 
bountiful  harvest.  "  He  watereth  the  hills  from  his 
chambers  :  the  earth  is  satisfied  with  the  fruit  of  his 
works.  He  causeth  the  grass  to  grow  for  the  cattle, 
and  herb  for  the  service  of  man :  that  he  may  bring 
forth  food  out  of  the  earth.''^  (2.)  When  the  pro- 
duce which  the  earth,  through  the  divine  blessing, 
has  yielded,  is  bestowed  on  individuals,  and  is  pos- 
sessed by  them  in  their  barns,  in  their  houses,  and  at 
their  tables.  Those  blessings  are  actually  bestowed 
by  God  on  individuals  when  they  enjoy  them,  not  as 
the  bread  of  slothfulness,  or  of  covetousness,  or  of 
deceit,  or  of  robbery, — but  when  his  providence  en- 
ables them  to  obtain  them  by  a  just  title.  Those 
who  possess  them  in  any  other  way  cannot  be  said 
to  have  them  as  a  gift  from  God,  but  as  the  fruits  of 
wicked  robbery.  "  The  eyes  of  all  wait  upon  thee  ; 
and  thou  givest  them  their  meat  in  due  season.  Thou 
openest  thine  hand,  and  satisfiest  the  desire  of  every 
living  thing."*  (3.)  When  he  bestows  all  those 
things  on  believers,  not  from  the  ordinary  love  which 
he  bears  to  mankind,^  but  from  the  Fatherly  love 
with  which  he  regards  them  in  Christ.  When  the 
smallest  crumb  of  bread,  or  a  drop  of  cold  water,  is 
bestowed  by  the  love  of  God  the  Father,  and  of 
Christ,  it  becomes  inconceivably  preferable  to  all 
the  delicacies  of  the  rich.  When  those  things  are 
enjoyed  as  the  earnest  of  better  and  heavenly  bless- 
ings, "  a  little  that  a  righteous  man  hath  is  better  than 
the  riches  of  many  wicked."* 

1  Ps.  civ.  13,  14.  "  Ps.  cxlv.  15,  16. 

'  (ptXeDiS^wrta.  *  Ps.  xxxvii.  16. 


OUR  DAILY  BREAD.  279 

But,  II.   God  gives  them  with  regard  to  use.^     It 
is  not  enough  that  you  possess  those  benefits,  if  you 
have  not  the  power  and  ability  to  use  them  for  your 
convenience.     In  this  point  of  view,  we  ought  to 
consider  that  God  gives  us  our  bread.     (1.)  When 
he  bestows  upon  us  good  bodily  health,  so  that  we 
have  a  moderate  and  rational  enjoyment  of  his  bene- 
fits.    The  soul  of  a  sick  man  "  abhorreth  all  manner 
of  meat."^     "  His  life  abhorreth  bread,  and  his  soul 
dainty  meat."-"^     So  that,  even  while  they  possess 
them,  they  appear  not  to  possess  them.     (2.)  When 
he  endows  us  with  that  generosity  of  soul,  which 
enables  us,  according  to  the  respective  stations  which 
Providence  has  assigned  to  us  in  this  v/orld,  to  take 
a  free  and  cheerful  use  of  the  good  things  of  this  life. 
This  is  beautifully  expressed  by  the  inspired  preacher, 
"  Behold,  that  which  I  have  seen ;  it  is  good  and  comely 
for  one  to  eat  and  to  drink,  and  to  enjoy  the  good  of 
all  his  labour  that  he  taketh  under  the  sun  all  the  daj^s 
of  his  life,  which  God  giveth  him  :  for  it  is  his  por- 
tion.    Every  man  also  to  whom   God  hath  given 
riches  and  wealth,  and  hath  given  him  power  to  eat 
thereof,  and  to  take  his  portion,  and  to  rejoice  in  his 
labour ;  this  is  the  gift  of  god."'^     (3.)   When  he 
blesses  his  own  benefits,  so  that  they  yield  the  com- 
fort which  they  are  appointed  to  yield.     Without 
that  blessing  they  would,  in  some  way  or  other,  be 
unprofitably  wasted,  or,  if  they  remained,  the  bread 
we  eat  would  not  nourish  us,  what  we  drink  would 


^   Kara  x^^'^'*-  ^   Ps.  cvii.  18. 

2  Job  xxxiii.  20.  *  Eccl.  v.  18, 19. 


280  GIVE  us  THIS  DAT 

not  quench  our  thirst,  and  the  clothes  we  wear  would 
not  give  us  warmth.    "  Now,  therefore,   thus  saith 
the  Lord  of  hosts,  consider  your  ways.     Ye  have 
sown  much,  and  bring  in  little :  ye  eat,  but  ye  have 
not  enough :  ye  drink,  but  ye  are  not  filled  with 
drink :  ye  clothe  you,  but  there  is  none  warm  :  and  he 
that  earneth  wages  earneth  wages  to  put  it  into  a  bag 
with  holes."!     This  blessing  of  God  is  the  staff  of 
bread,  which  gives  to  bread  its  power  to  nourish  our 
bodies.     When  that  is  taken  away,  which  God  threa- 
tens that  he  will  sometimes  do,  the  greatest  abun- 
dance will  avail  us  nothing.    "  When  I  have  broken 
the  staff  of  your  bread,  ten  women  shall  bake  your 
bread  in  one  oven,  and  they  shall  deliver  you  your 
bread  again  by  weight :  and  ye  shall  eat,  and  not  be 
satisfied."     This  staff  of  bread  derives  all  its  power 
from  the  word  of  God, — from  that  powerful  com- 
mand by  which  God  determines  that  this  bread,  at 
this  time,  shall  nourish  this  man.     For  as  all  things 
have  been  appointed  by  God,  as  they  all  exist  by  the 
power  of  his  Almighty  command, — so  the  operation 
of  all  things  takes  place  by  the  energy  of  that  com- 
mand, "  That  he  might  make  thee  know,"  said  Moses, 
"  that  man  doth  not  live  by  bread  only,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of  the  Lord 
doth  man  live."^     It  follows,  from  these  statements, 
that  this  petition  is  as  necessary  for  the  richest  as  for 
the  poorest  of  mankind.     For  what  would  the  highest 
degree  of  the  good  things  of  this  life  avail  us,  if  the 
blessing  of  God  were  wanting,  which  alone  can  make 

1  Hag.  i.  5,  6.  2  Deut.  viii.  3. 


OUR  DAILY  BREAD.  281 

them  promote  the  comfort  of  soul  or  body,  and 
yield  to  us  the  joy  which  is  worthy  of  the  children 
of  God  ? 

There  is  emphasis,  too,  in  the  prayer  that  the 
bread  may  be  given  to  us  this  day.  This  expres- 
sion conveys  many  important  lessons.  (1.)  It  is  a 
confession  of  our  poverty,  which  requires  every  day 
fresh  materials  for  our  support,  and  bids  us  depend 
continually  on  God,  who  supplies  us  with  food  from 
day  to  day.  •'  These  all  wait  upon  thee  ;  that  thou 
mayest  give  them  their  meat  in  due  season.  That 
thou  givest  them,  they  gather ;  thou  openest  thine 
hand,  they  are  filled  with  good.  Thou  hidest  thy 
face,  they  are  troubled  ;  thou  takest  away  their 
breath,  they  die,  and  return  to  the  dust."*  (2.)  It 
reminds  us  to  abstain  from  anxious  and  unbelieving 
care,  which  looks  forward,  with  excessive  solicitude, 
to—"  to-morrow,"  and  to  days  which,  perhaps,  we 
shall  never  see.^  I  employ  the  expression,  "  anxious 
and  unbelieving  care,"  for  a  prudent  care,  joined  to 
trust  in  the  Divine  goodness,  is  not  merely  allowed 
but  approved.^  Nay,  Paul  declares  that  it  is  the 
duty  of  parents  to  lay  up  treasures  for  their  chil- 
dren.* (3.)  It  reminds  us  not  to  indulge  an  exces- 
sive desire  of  the  good  things  of  this  life,  and  exhorts 
us  to  be  content  with  what  is  necessary  for  the  pass- 
ing day.^     The  meaning  of  our  Lord's  words  has,  in 


1  Ps.  civ.  27—29.  2  3iat.  vi.  34. 

3  Pro.  vi.  6—8  ;  xxxi.  21.  ^2  Cor.  xii.  14. 

*  ^-AfAi^ov,  {this  day)^  appears  to  be  here  employed  for  wliat 
would  have  been  the  full  Hebrew  idiom,  a'nfiti^oi  fffif^i^oi^  that  is. 


282  GIVE  us  THIS  DAY 

my  opinion,  been  best  illustrated  by  the  eminent 
Grotins,  "  When  the  master  of  a  family  is  a  good, 
and  wise,  and  rich  man,  the  members  of  the  house- 
hold will  not  ask  permission  to  store  up  in  their  cel- 
lars provisions  for  a  number  of  years,  but  will  be 
satisfied  with  the  daily  allowance.  In  like  manner, 
it  is  the  will  of  Christ  that  our  prayers  shall  be  free 
from  unbelief  and  from  covetousness.  The  meaning 
of  these  words,  therefore,  is :  Give  us,  O  God,  the 
food  that  is  necessary  for  the  remainder  of  life.  If 
it  please  thee  not  to  give  us  yearly,  give  us  monthly, 
give  us  at  least  daily  supplies.  Every  thing  beyond 
this  will  be  superfluous." 

Finally,  every  one  prays  for  bread,  not  for  himself 
only,  but  for  others.  It  is  the  part  of  a  niggardly, 
avaricious,  and  envious  man  to  say.  Give  me.  Jesus 
has  taught  us  to  say,  Give  us.  In  this  way  we  know 
that  whatever  blessings  are  granted  by  God  in 
answer  to  those  prayers,  are  granted  on  the  conditirm 
that  they  be  shared  along  with  others.  The  Hebrew 
masters  are  wont  to  distinguish  the  jttsC^  man  from 
the  beneficent'^  and  pious  man,  in  the  following  man- 
ner. ThejM^^  man  says  to  his  neighbour,  "  All  mine 
is  mine,  and  all  yours  is  yours.    The  pious  and  benefi- 


as  Luke  interprets  it,  ro  unff  fifti^av,  day  by  day,  (Luke  xi.  3). 
The  Hebrews  say,  172Vi  QV  *12T,  the  allowance  of  the  day 
in  its  day,  (Dan.  i.  5),  which  the  LXX.  rendered  to  T«f 
TifAi^xs  xecf  fifiti^uv.  Junius  translates  it,  demensum  diei  cujus- 
que  in  diem  quemque,  the  allowance  of  every  day  for  every 
day. 


OUR  DAILY  BREAD.  283 

cent  man,  again,  says.  All  yours  is  yours  alone,  but 
all  mine  is  also  yours  a  It  is  the  will  of  the  Lord 
Jesus  that  his  disciples  should  be  of  that  description 
of  Hasideans^  who  spend  for  the  advantage  of  others 
whatever  they  have  received  from  God.  And  as 
they  do  not  choose  to  eat  the  bread  of  others  except 
when  necessity  compels  them,  so  they  do  not  choose 
to  eat  their  bread  alone,  to  the  exclusion  of  the  poor. 
A  solemn  declaration  to  that  effect  is  made  by  the 
patriarch  Job,  in  very  beautiful  language,  "  If  I 
have  withheld  the  poor  from  their  desire,  or  have 
caused  the  eyes  of  the  widow  to  fail ;  or  have  eaten 
my  morsel  myself  alone,  and  the  fatherless  hath  not 
eaten  thereof ;  for  from  my  youth  he  was  brought  uj) 
with  me  as  with  a  father,  and  I  have  guided  her  from 
my  mother's  womb."^ 

Having  thus  explained  the  words  of  the  petition, 
we  are  now  to  consider  the  order  in  which  our 
Lord  commanded  that  it  should  be  placed.     In  the 

^  The  distinction  will  probably  remind  the  reader  of  one 
made  by  the  Apostle  Paul,  the  force  of  which  must  be  in  some 
degree  estimated  from  the  Hebrew  words  which  he  is  likely  to 
have  had  in  his  eye.  Rom.  v.  7,  "  Scarcely  for  a  righteous 
man  (pHSf),  will  one  die :    yet,  peradventure,    for  a  good 

man  (T'DH),  one  would  even  dare  to  die. — Tr. 

•     T 

*  The  ancient  sect  of  the  Jews,  known  by  the  name  of  ffa- 
sideans,  or  Assideans.  {Aeri^ttidi,  as  they  are  called  in  1  Mac.  vii. 
13),  is  not  mentioned  by  any  of  the  inspired  writers.     The 

Hebrew  name  is    CTiDn,  merciful,   derived    from  TDH, 
•  - :  V  I  V 

mercy. — Tr. 

2  Job  xxxi.  16—18. 


284  GIVE  us  THIS  DAT 

order  in  which  we  find  it  placed;  it  comes  after  those 
petitions  which  have  a  more  direct  reference  to  God, 
and  comes  before  those  petitions  which  relate  to  the 
removal  of  the  distresses  of  our  soul.  That  circum- 
stance has  given  rise  to  some  doubts  as  to  the  true 
interpretation,  all  the  commentators  taking  for  grant- 
ed the  beauty  of  the  arrangement,  while  they  are  at 
variance  with  each  other  as  to  the  manner  in  which 
it  is  to  be  demonstrated.  Our  Lord  chose,  as  some 
imagine,  to  begin  with  the  concerns  of  the  body,  in 
order  that  our  minds  might  gradually  rise  to  higher 
objects  and  to  nobler  acts  of  faith.  This  view  is  ad- 
mirably explained  by  Calvin.  "  Pardon  of  sin," 
says  he,  "  is  as  far  superior  to  food,  as  the  soul  is 
more  valuable  than  the  body.  But  our  Saviour  be- 
gan with  bread  and  the  supports  of  our  earthly  life, 
that  from  such  simple  matters  he  might  lead  us  to 
higher  objects.  We  do  not  pray  that  daily  bread 
may  be  given  to  us  before  we  are  reconciled  to  God, 
as  if  the  perishing  food  of  the  body  were  of  more 
importance  than  the  eternal  salvation  of  the  soul. 
The  design  is,  that  our  minds  may  rise,  as  it  were  by 
ladders,  from  earth  to  heaven.  For  when  God  con- 
descends to  nourish  our  bodies,  it  is  beyond  a  doubt 
that  he  will  be  far  more  careful  about  our  spiritual 
life.  His  kind  indulgence,  therefore,  tends  to  ele- 
vate our  faith."  The  acuteness  and  piety  of  these 
observations  are  readily  admitted.  I  am  not  so  cer- 
tain if  they  are  consistent  with  the  order  of  the  whole 
prayer.  Our  Lord  does  not  lead  us  gradually  from 
inferior  to  higher  subjects.  He  commences  with  the 
highest  of  all,  and  then  descends  to  what  is  lower. 


OUR  DAILY  BREAP.  285 

He  first  of  all  lays  down  the  ultimate  object  of  our 
prayers,  and  next  introduces  the  means  by  which 
that  object  is  gained.  If  he  had  taught  us  to  ascend 
by  ladders,  he  would  have  begun  at  the  lowest  step, 
till  in  regular  order  we  had  arrived  at  the  highest. 
But  that  plan,  we  perceive,  is  entirely  reversed. 

Some  commentators  employ  still  more  refined  ar- 
guments. The  whole  doctrine  of  the  gospel,  they 
tell  us,  leads  to  this  conclusion,  that  heavenly,  spi- 
ritual, and  eternal  blessings,  ought  to  be  supplicated 
with  far  more  earnest  prayers  than  the  perishing 
objects  which  relate  to  this  animal  life.  Yet  such  is 
the  ^^eakness  of  men,  of  those  especially  who  were 
the  earliest  disciples  of  Christ,  that  they  are  wont  to 
think  of  the  soul  more  readily  than  of  the  body. 
Jesus,  therefore,  out  of  his  inconceivable  goodness 
and  wisdom,  condescends  so  far  to  human  weakness, 
as  to  permit  bodily  and  earthly  benefits  to  be  first 
mentioned  in  prayer,  that  the  mind,  freed  from  that 
kind  of  anxiety,  may  engage  with  greater  ease  and 
cheerfulness  in  spritual  inquiries.  Such  a  method, 
certainly,  instead  of  healing,  would  have  nourished 
and  strengthened  the  disease.  Is  this  the  way  in 
which  the  mind  is  drawn  aside  from  excessive  solici- 
tude about  the  bodily  welfare  ?  Is  it  first  of  all  per- 
mitted to  remove  all  grounds  of  fear  about  the  body, 
that  it  may  afterwards  attend  more  carefully  to  other 
matters  ?  Is  it  not  the  duty  of  a  Christian  to  pursue 
higher  objects  with  such  earnestness  that  all  things 
else  shall  be  regarded  as  mere  additions  ?  This  is 
unquestionably  taught  us  by  our  Lord.  "  Seek  ye 
first  the  kingdom  of  God  and  his  righteousness,  and 


286  GIVE  us  THIS  DAY 

all  these  things  shall  be  added  unto  you,"^  But 
if  he  had  thought  that  we  ought  to  follow  the  way 
now  recommended,  would  he  not  have  placed  the 
petition  about  daily  bread  before  all  the  others,  that 
after  satisfying  this  natural  and  animal  desire,  our 
mind  might  be  more  freely  and  cheerfully  employed 
about  the  things  of  God  ? 

What  then?  Nothing  in  my  opinion  is  more 
simple.  We  perceive  that  our  Lord  has  so  arranged 
this  whole  prayer  as  to  divide  the  petitions  of  it  into 
two  parts.  1.  The  desire  of  benefits.  II.  The  de- 
precation of  evils.  The  benefits  again  are  divided 
into  two  classes.  Some  are  divine,  heavenly,'  and 
spritual ;  others  are  earthly,  bodily,  animal.  The 
former,  being  by  far  the  most  excellent,  claimed  to 
be  placed  in  the  first  rank, — which  our  Lord  did,  by 
assigning  to  them  the  first  three  petitions.  But  as 
the  latter  are  of  far  inferior  value,  they  were  properly 
thrown  down  to  the  lowest  rank,  which  is  the  exact 
place  they  occupy  among  the  petitions  for  blessings. 
Next  follows  the  deprecation  of  evils — the  removal  of 
the  guilt  lying  upon  us  from  the  sins  we  have  com- 
mitted, and  deliverance  from  the  tyranny  of  sin  and 
Satan.  For  what  would  our  life  avail  us  if  we  had 
always  to  contend  with  those  evils  ?  And  what 
pleasure  could  we  derive  from  the  greatest  abun- 
dance of  the  good  things  of  this  life,  if  our  unpar- 
doned guilt  left  us  exposed  to  the  wrath  of  God  and 
to  the  cruel  rage  of  the  Devil  ?  *'  How  beautifully 
has  the  Divine  wisdom  arranged  the  order  of  this 

^  Mat.  vi.  33. 


OUR  DAILY  BREAD.  287 

prayer,"  says  Tertullian  justly,  "  for  after  heavenly 
matters, — the  name  of  God,  the  kingdom  of  God,  the 
will  of  God, — he  has  placed  a  petition   about  our 
earthly  necessities."     But  deliverance  from  the  evils 
we  have  mentioned  is  truly  a  great  blessing,  and 
more  desirable  than  this  animal  life.     The  supports 
of  this  animal  life  are,  therefore,  not  without  reason 
placed  in  the  middle  of  the  prayer,  that  we  may  be- 
gin with  eternal  blessings  and  end  with  the  depreca- 
tion of  eternal  evils.     The  observation  of  Crocius^ 
is  very  appropriate  :    "  It  was  the  pleasure  of  our 
Lord  to  place  this  bread  in  the  middle  of  the  prayer, 
that  we  may  both  begin  and  end  with  spiritual  mat- 
ters,— knowing  as  we  do,  that  we  ought  to  pray  for 
earthly  blessings,   solely  for  the  purpose   of  being 
better  prepared  to  pursue  our  journey  to  the  king- 
dom of  heaven." 

We  have  thus  succeeded,  we  think,  in  explaining 
our  Lord's  design.  In  doipg  so,  we  have  said  no- 
thing that  is  not  strictly  agreeable  to  the  native  sig- 
nification of  the  words,  to  the  whole  discourse,  and 
to  the  connection  of  the  prayer  with  what  goes  be- 
fore and  what  follows.  The  view  we  have  given  will 
be  found  also  to  illustrate  the  exalted  wisdom  of  the 
Redeemer,  and  to  inculcate  the  exercise  of  those  vir- 
tues which  ought  to  adorn  the  Christian  in  the  pre- 
sent life.  This  will  appear  more  fully,  \vhen  we  have 
explained,  in  somewhat  greater  detail,  the  number 
and  excellence  of  the  moral  precepts  contained  in 
these  words ;  for  we  have  still  to  consider  the  'prac- 
tical view  of  this  petition. 

■^  AntiweJgelii,  Part  II.  Cap.  v.  Q.  \. 


288  GIVE    us  THIS  DAY 

And,  Jirst,  we  are  taught  that  it  tends  to  promote 
the  glory  of  God  when  a  Christian  asks  from  him,  as 
his  Heavenly  Father,  what  is  connected  with  the  sup- 
port of  this  life.  The  most  eminent  men,  who  were 
favoured  with  the  greatest  familiarity  and  intimacy, 
and  with  the  largest  promises  of  the  Supreme  Being, 
have  in  all  ages  offered  such  prayers.  The  examples 
of  the  wise  Agur,^  and  of  Israel,  our  Father,-'  are 
well  known.  There  are  likewise  commandments  of 
God  to  this  purpose,  enjoining  the  exercise  of  prayer 
and  fasting  for  removing  the  distresses  and  obtain- 
ing the  benefits  of  this  life.^  And  Solomon,  at  the 
dedication  of  the  temple,*  instructs  us  that  prayers  of 
that  sort  ought  to  be  frequently  presented. 

Nor  let  it  be  objected  that  all  this  belongs  to  the 
Old  Testament,  where  the  largest  promises  of  earthly 
blessings  were  made  to  the  people,  but  is  at  va- 
riance with  the  economy  of  the  New  Testament,  all 
the  promises  of  which  are  spiritual  and  heavenly. 
Paul  viewed  the  matter  very  differently.  He  did  not 
hesitate  to  pray  in  behalf  of  the  Corinthians  for  earth- 
ly blessings,  which  would  heighten  the  enjoyment  of 
their  own  lives,  and  furnish  the  means  of  fresh  libe- 
rality to  the  poor.  "  Now  he  that  ministereth  seed 
to  the  sower,  both  minister  bread  for  your  food,  and 
multiply  your  seed  sown,  and  increase  the  fruits  of 
your  righteousness.^  There  are  many  things  in  this 
passage  that  claim  our  attention.  (1.)  The  Apostle 
prays  in  express  terms  that  bread  may  be  given  to 

»  Pro7.  XXX.  8.         8  Gen.  xxviii.  20.  ^  Joel  ii.  12-17. 

*  1  Kings  viii.  33-37.  *  2  Cor.  ix.  10. 


OUR  DAILY  BREAD.  289 

them  for  food.  (2.)  That  their  seed  might  be  mul- 
tiplied. (3.)  That  this  might  be  done  as  the  reward 
of  their  piety  and  charity.  (4.)  That  they  might  be 
enriched,  and  might  have  the  means  of  providing  for 
the  necessities  of  others.  (5.)  That  such  wealth 
might  promote  the  divine  glory,  being  "  abundant  by 
many  thanksgivings  unto  God." 

We  cannot  refrain  from  quoting  here  the  exhorta- 
tion which  Paul  addresses  so  earnestly  to  all  Chris- 
tians, to  pray  "  for  all  men,  for  kings,  and  for  all 
that  are  in  authority ;  that  we  may  lead  a  quiet  and 
peaceable  life  in  all  godliness  and  honesty."^     What 
is  said  here  about  a  "  quiet  and  peaceable  life"  re- 
lates to  the  life  which  is  led  under  a  human  govern- 
ment ;    what  is    added  about  "  godliness    and  ho- 
nesty," relates  to  the  life  which  is  led  in  the  king- 
dom of  Christ.     An  eminent  commentator  has  judi- 
ciously observed  that  two  things  are  here  put  toge- 
ther, one  of  which  is  desired  by  all  men,  and  the 
other  by  the  children  of  God  only.     All  men  desire 
"  a  quiet  and  peaceable  life," — a  life  free  from  dis- 
turbance, from  fear  and  dread,  from  poverty  and  a 
want   of  those  benefits  which  men  confer  on  each, 
other  in  the  exercise  of  the  various  arts  and  opera- 
tions of  life,  together  with  the  interchange  of  honour 
and  respect,  of  friendship  and  confidence.      This  is 
the  advantage,  for  the  attainment  and  protection  of 
which  society  is  formed,  governments  are  constitut- 
ed,   and  customs    and  tributes  levied.      Christians, 
therefore,  in  their  character  of  citizens,  are  bound  to 

1  1  Tim.  ii.  1,2. 
U 


290  GIVE  us  THtS  DAY 

seek  this  blessing  along  with  other  citizens,  and  to 
seek  it  from  God.  But  they  keep  in  view  a  far  more 
excellent  end  of  human  society, — that  under  the  pro- 
tection of  a  just  and  pious  magistracy,  they  may  be 
permitted  to  spend  their  life  in  all  piety  and  holiness, 
free  from  any  molestation  that  might  be  offered  to 
the  children  of  God  on  account  of  their  religion. 
This  prayer  is  peculiar  to  Christians. 

Nor  is  it  true  that,  while  the  Old  Testament  had 
two  kinds  of  promises,  temporal  and  eternal,  the 
New  Testament  has  none  but  what  are  eternal  and 
spiritual.  Our  Lord  teaches  an  opposite  doctrine  : 
"  All  these  things  shall  be  added  unto  you."^  What 
are  all  these  things?  They  are  those  things  of  which  he 
had  just  now  spoken,  "  what  we  shall  eat,"  and  "what 
we  shall  drink,"  and  "wherewithal  we  shall  be  cloth- 
ed,"^ of  which  "  our  Heavenly  Father  knoweth  that 
we  have  need,"^  and  which  we  are  taught  to  expect 
with  holy  confidence  from  his  goodness.  And  on  what 
does  this  confidence  or  hope  rest  with  certainty  but 
on  the  promise  of  our  Father  ?  Or  what  else  than  a 
promise  is  contained  in  our  Saviour's  words  ? 

Another  passage  to  the  same  purpose  is  contained 
in  the  Apostle  Paul's  writings  :  "  Godliness  is  pro- 
fitable unto  all  things,  having  promise  of  the  life  that 
now  is,  and  of  that  which  is  to  come."  I  do  not  de- 
ny that  the  good  things  of  the  present  life  include 
those  spiritual  blessings  which  the  kindness  of  God 
bestows  upon  us  while  we  sojourn  in  this  world.  But 
1  do  deny  that  they  exclude  those  which   relate  to 

»  Mat.  vi.  33.  ^  Ver.  31.  '  ygr.  32. 


OUR  DAILY  BREAD.  291 

animal  life.     For,  (1.)  When  Paul  refers  to  the  pro- 
mises made  to  godliness,  he  means  those  which  had 
already  found  a  place  in  the  inspired  writings,  which, 
beyond  all  controversy,  included  the  blessings  of  the 
present  life.     But  he  declares  that  those  promises  be- 
long to  us.     (2.)     Is  it  not  certain  that  the  blessings 
of  this  mortal  life  are  promised  in  the  Fifth  Command- 
ment ?     That  promise  he  employs  as  an  argument 
with  Christians.     "  Honour  thy  father  and  mother  ; 
which  is  the  first  commandment  with  promise,  that 
it  may  be  well  with  thee,  and  that  thou  raayest  live 
long  on  the  earth.''^     Why  does  he  quote  the  pro- 
mise in  this  manner  ?     Plainly  to  inform  us  that  it 
was  made  for  us,  and  that  the  children  of  Christians, 
who  are  obedient  to  their  parents  in  the  Lord,"*  "  may 
expect  a  long  and  happy  life  in  this  world.     To  ex- 
pound those  words,  in  reference  to  the  Jews^,  in  their 
native  and  literal  sense,  and  to  convert  them  into  a 
mere  allegory  when  they  are  applied  to   Christians^ 
is  a  method  of  interpretation  to  which  we  can  by  no 
means  assent.     (3.)     We  ought  to  observe  that  Paul 
had  immediately  before  spoken  of  "  meats  which  God 
had   created   to    be   received   with    thanksgiving."^ 
From    those    meats    certain    superstitious   and    false 
teachers  had  taught  them  to  abstain  by  that  bodily 
exercise^  which,  he  tells  us,  profiteth  little."    Paul,  on 
the  contrary,   teaches  that  sincere  "  godliness  is  pro- 
fitable unto  all  things,"  and  that,  among  other  things, 
it  enables  a  man  to  enjoy  all  the  good  things  which 

1  Eph.  vi.  2,  3.  '  Eph.  vi.  1 .  •''  1  Tim.  iv.  3. 

*  aufiart)-.^  yvftveiffitt.       I  Tim.  iv.  8. 


292  GIVE  us  THIS  DAY 

God  hath  created  with  joy  and  thanksgiving.  (4.)  In 
what  manner  would  godliness  have  the  promises  of  this 
life,  if  it  wanted  the  promises  of  those  things  without 
which  it  is  impossible  to  live  ?  The  present  life  is 
this  animal  life,  "  the  Hfe  which  we  live  in  the 
flesh,"^  to  employ  a  favourite  expression  of  the  Apostle 
Paul.  That  life  must,  therefore,  be  understood  to  be 
promised  with  all  its  necessary  supports.  (5.)  In 
short,  what  room  have  we  to  doubt  the  promises  of 
this  animal  life,  when  we  have  our  Lord's  express 
words  in  the  Gospel  ?  "  Wherefore,  if  God  so  clothe 
the  grass  of  the  field,  which  to-day  is,  and  to-morrow 
is  cast  into  the  oven,  shall  he  not  much  more  clothe 
you,  O  ye  of  little  faith  P"^  There  is  here  a  promise, 
— a  promise  of  the  clothing  with  which  the  body  is 
covered, — a  promise  confirmed  by  the  argument  from 
a  less  to  a  greater, — a  promise  to  be  embraced  by 
faith,  for  the  want  of  this  faith  in  the  disciples  is 
strongly  censured. 

The  true  difference,  therefore,  between  the  Old 
and  New  Testaments,  so  far  as  respects  the  promises 
of  temporal  and  spiritual  blessings,  may  be  briefly 
stated.  In  the  Old  Testament,  spiritual  and  eternal 
blessings  are  promised  more  sparingly,  more  obscure- 
ly, and  almost  always  under  the  metaphorical  repre- 
sentation of  temporal  blessings ;  while  the  temporal 
blessings  themselves  are  promised  as  the  figures,  sym- 
bols, and  pledges  of  heavenly  blessings.  In  the  New 
Testament,  spiritual  and  heavenly  blessings  are  pro- 
mised very  frequently,  very  clearly,   in  plain  and  di- 

'  Gal.  ii.  20.     Phil.  i.  22.  ^  Mat.  vi.  30. 


OUR  DAILY  BREAD.  293 

rect  terms,  and  in  greater  abundance ;  while  bodily 
and  temporal  blessings  are  promised  as  additions  or 
aids  to  those  which  are  spiritual  and  heavenly,  with- 
out any  idea  of  their  being  employed  as  a  type  or 
pledge. 

But  in  what  manner  does  prayer  for  those  blessings 
by  which  this  animal  life  is  to  be  supported,   conduce 
to  the  glory  of  our  Heavenly  Father?     (1.)  We  de- 
clare that  our  life  is  in  the  hand  of  God,   who  alone 
gave  it  to  us, — who  alone  preserves  it  by  his  power 
and  goodness,    and   administers   those  aids  without 
which,   according  to  the  order  which  he  has  himself 
appointed,  Hfe   cannot  be  preserved.     The  Psalmist 
enters  very  fully  into  this  subject,  and  immediately 
adds,  "  The  glory  of  the  Lord  shall  endure  for  ever : 
the  Lord  shall  rejoicein  his  works." i   (2.)  We  extol  that 
providence  of  God,  by  which,  at  stated  seasons  of  the 
year,  he  blesses  the  productions  of  the  earth.    "  Thou 
visitest  the  earth,   and  waterest  it  :  thou  greatly  en- 
richest  it  with  the  river  of  God,  which  is  full  of  water : 
thou  preparest  them  corn,  when  thou  hast  so  provided 
for  it.     Thou  waterest  the  ridges  thereof  abundantly 
— thou  settlest  the  furrows  thereof:  thou  makest  it 
soft  with  showers :  thou  blessest  the  springing  there- 
of.   Thou  crownest  the  year  with  thy  goodness ;  and 
thy  paths  drop  fatness.    They  drop  upon  the  pastures 
of  the  wilderness ;  and  the  little  hills  rejoice  on  every 
side.      The  pastures   are   clothed  with   flocks ;    the 
valleys  also  are  covered  over  with  corn  ;  they  shout 
for  joy,  they  also  sing."^     (3.)  We  acknowledge  that 

^  Psahn  civ.  31.  -  Psalm  Ixv.  9—13. 


294  GIVE  us  THIS  DAY 

all  our  labour,  application,  and  industry  are  of  no 
avail,  except  so  far  as  he  is  pleased  to  favour  our 
exertions.^  And  thus  we  are  taught  that  in  all  our 
actions  we  depend  wholly  on  his  kindness.  This  is 
unquestionably  a  great  part  of  piety  and  of  true  re- 
Iigion.2  (4  )  We  acknowledge  that  our  health,  which 
enables  us  to  enjoy  the  gifts  of  God,  and  that  every 
lawful  pleasure  which  we  partake  in  this  life,  is  be- 
stowed wholly  by  the  divine  kindness.  We  rise  in 
this  manner  to  God  himself,  who  delighteth  us  with 
his  benefits.^  All  this  is  a  declaration  of  the  divine 
goodness  which,  when  it  proceeds  from  a  pious  mind, 
cannot  fail  to  be  pleasing  and  acceptable  in  his  sight. 
The  SECOND  lesson  taught  us  in  this  petition  is  to 
be  moderate  and  to  be  content  with  little.  Every  view 
which  we  can  take  of  the  petition, — of  its  number, 
its  order,  or  the  words  in  which  it  is  expressed — con- 
ducts us  to  the  same  conclusion.  In  this  small  abridg- 
ment of  prayer,  there  is  but  one  petition  for  earthly 
blessings,  and  expressed  in  the  fewest  words ;  while 
the  desires  of  divine  and  heavenly  blessings  are  divid- 
ed into  many  heads,  and  contained  in  five  petitions. 
The  inference  is,  that  the  former  are  scarcely  entitled 
to  the  sixth  part  of  the  solicitude  that  is  due  to  the 
latter.  Besides,  in  the  order  of  benefits  to  be  desired, 
this  petition  occupies  the  last  and  the  lowest  place, — 
which  teaches  us  that  we  ought  to  "  seek  first  the 
kingdom  of  God  and  his  righteousness,*''*  and  that  all 
other  things  deserve  only  a  passing  and  inferior  cou- 

^  Psalm  cxxvii.  1,2.      -  Psalm  cxxiii.  1,2.      ^  Eccl.  ii.  24. 
*  Mat.  vi.  33. 


OUR  DAILY  BREAD.  295 

sideration.  The  very  words  of  the  prayer  are  so 
framed  as  to  breathe  nothing  but  moderation.  We  ask 
bread,  not  dainties ;  bread  enough,^  not  more  than 
enough;'^  bread  for  each  day. 

These  statements  were  admirably  illustrated  by 
the  ancient  fathers,  and  inculcated  on  their  hearers 
with  great  energy  of  language.  Chrysostom,  when 
expounding  the  cxxviii.  Psalm,  observes,  "  You  are, 
therefore,  commanded  to  offer  this  prayer,  in  which 
you  present  one  petition  only  for  earthly  blessings, 
and  nothing  niore.''^  He  pursues  this  subject  more 
fully  in  his  LIV.  Homily  on  Genesis  :  "  For  this 
reason  he  has  prescribed  to  us,  in  the  very  words  of 
the  prayer,  limits  and  rules  so  far  as  it  is  our  duty  to 
pray  for  the  things  of  this  life,  by  commanding  us  to 
employ  these  words,  which  contain  all  philoso- 
phy. Give  us  this  day  our  daily  bread,  which  means, 
the  allowance  of  the  dayT^  Gregory  Nyssen  enters 
into  the  subject  with  great  copiousness  and  learning  : 
"  We  are  commanded  to  seek  what  is  necessary  for 
the  preservation  of  the  bodily  existence,  by  saying  to 
God,  Give  bread,  not  luxury,  nor  wealth,  nor  beauti- 
ful purple  robes,  nor  ornaments  of  gold, — nor  any- 
thing else  by  which  the  soul  might  be  drawn  away 

^  ^la,  Totaurttv  ixiXivirdni  iv;^tcr^a>  Iv^m,  ev  si  fiovov  sw  uiryif^a 
aic6nrov  iiTiTs,  xa)  vrkiov  ovTiv. 

^  Aiel,  yu^  roZro  xa)  Iv  toTs  tsjj  iv^rit  p^fjcctTtv  o^ovs  hfiTv  xa)  xavojo,; 
Ti6i){.  f/.ix^'  rivof^urriv  wi^)  roiv  (itorixuv  airnfftv  Toniirffai,  rd  pr,- 
(iara  IxiTva  Xtynv  ri/u,ei{  ixi\iva-t,  ru  ^aff^s  <p i>.oero(pt  as 
y  i //.avra,  tov  a^rov  rtfA&'V  tov  i'^iovffiov  ^o;  vift,7v  ffrifjLi^ov,  avr)  rod, 
T>)»  ry.f  rifi'i^as  Tpo^hv. 


296  GIVE  us  THIS  DAT 

from  its  divine  and  worthier  care,  but — bread T'^ 
Shortly  afterwards  he  presses  the  matter  earnestly, 
and  introduces  Christ  addressing  mortals  in  the  fol- 
lowing manner  :  "  Cease,  O  men,  to  waste  your  desires 
on  trifles.  Cease  to  multiply  the  occasions  of  un- 
easiness against  yourselves.  It  is  but  little  that  you 
owe  to  nature.  You  owe  nourishment  to  your  poor 
body,^  a  moderate  affair  and  easily  procured,  if  you 
look  only  to  what  is  necessary .''^  I  omit  other  pas- 
sages to  the  same  purpose.  Whoever  wishes  to  see 
them  may  consult  Suicerus. 

He  who  has  learned  moderation  has  made  great 
progress  towards  actual  composure  of  mind.  "  God- 
liness, with  contentment,  is  great  gain.  For  we 
brought  nothing  into  this  world,  and  it  is  certain  we 
can  carry  nothing  out.  And  having  food  and  raiment, 
let  us  be  therewith  content."*     Let  all  Christians  re-. 


ffuft,a,rtxni   ov(ria,i,   tov    ci^rov  ^o;,   rco   Qiu   XiyovTis,   ou    t^u^Mv, 
ovSi  tXovtov,  lux  \va,vh7;  aXov^yitocs,   ou  rov  l»  ^qvffiou  x,oir[jt,oVj 
hvTi   T<  Toioorov  ovTiv,  Bi'  uv  a.<piXnritt  h  ^v^h  Ty,i  h7as  rz  xat   -tt^o- 
TlfJCOTi^eiS  (p^OVTiOOS,    o,  X  X  K    TOV    eioTov. 

^  Tu  (ta^xtu  ffou.  'Sec^xiov,  literally  signifies,  "  a  small  piece 
of  flesh,"  and  is  manifestly  employed  as  a  contemptuous  term. 
—Tr. 

^  Ilavtretcrh  oi  ci.v0^u^oi  ^s^)  rot,  [jboi.rtt.itt.  rais  iTftSvfJt.laii  ^la^iofis- 
voi.      Tla.vffo.ffSi  7US  Tuv  9rovuv  a.<po^f/,a,5  xaff  hfj^uv  avrcuv  •rXiov(kZ,o*~ 

TEJ'  filX^OV    iO-Tt     ffOI     TO    Tsjj    (pviTlU;     iptlXiJ/^Oi'     T^Oiphv    ^^EUffTtlS    TiW 

tra^xiti)  aov,  T^uyfiee,  fiir^isv   Ti   xa.)  ivTro^tffTOV,   it   wjoj   t^v  ;^J£<a» 
Qxi^ui 
4  1  Tim.  vi.  6—8. 


OUR  DAILY  BREAD.  297 

member  the  exhortation  which  Paul  addressed  to  the 
Hebrews,  "  Let  your  conversation  be  without  cove- 
tousness;  and  be  content  with  such  things  as  ye 
have  :  for  he  hath  said,  I  will  never  leave  thee  nor  for- 
sake thee."^  Moderation  is  of  great  advantage  both 
to  the  poor  and  the  rich.  Till  the  poor  learn  to  view 
the  luxuries  of  the  rich  without  even  a  wish  to  obtain 
them,  they  cannot  live  a  good  or  a  happy  life.  If 
they  are  satisfied  with  those  things  which  nature  re- 
quires for  their  support,  and  which  hardly  any  one 
does  not  receive  from  the  Providence  of  God,  they 
may  reckon  themselves  as  rich  as  kings.  Their  food 
and  sleep  will  be  as  sweet,  and  rather  sweeter,  than  the 
luxurious  indulgences  of  those  whose  appetite  needs 
to  be  provoked  by  condiments  brought  from  a  foreign 
land,  and  who  are  not  satisfied  with  a  couch  of  the 
softest  down.  The  shortest  road  to  riches  is  by  con- 
tempt of  riches.  Nothing  is  more  true  than  the  para- 
dox of  the  Stoics,  To  he  content  with  what  we  have  is 
the  greatest  a7id  surest  riches.  This  subject  has  led 
philosophers  into  many  curious  and  subtle  inquiries. 
Let  us  practically  excel  them,  and  make  the  experi- 
ment. With  magnanimity  rather  than  with  pomp  of 
language,  let  us  say  with  the  Apostle  Paul,  "  As 
having  nothing,  and  yet  possessing  all  things."^  But 
the  rich  also  will  have  their  happiness  increased  by 
moderation.  All  their  abundance  will  be  of  no  use  to 
them  till  they  have  acquired  self-command  in  the 
management  of  their  affairs.  What  sort  of  enjoy- 
ment can  that  man  have,  who  eats  nothing  pleasantly 

1  Heb.  xiii.  5.  «  2  Cor.  vi.  10. 


298  GIVE  us  THIS  DAY 

that  does  not  gratify  his  palate, — who  frets,  and  rages, 
and  storms  when  a  man-servant,  or  a  housemaid,  has 
failed  to  perform  a  trifling  part  of  duty  ?  That  great 
master  of  pleasure,  Epicurus,  had  fixed  days  on  which 
he  took  no  more  food  than  was  barely  sufficient  to 
satisfy  his  hunger.  His  object  was  to  see  whether  he 
wanted  anything  of  full  and  perfect  pleasure,  and  if 
so,  what  was  its  amount,  and  whether  much  labour 
would  be  properly  bestowed  on  its  acquisition.  He 
even  boasts  of  the  extremely  small  sum  which  he  ex- 
pended on  a  meal.  Such  a  mode  of  living,  besides 
satisfying  hunger,  was  evidently  fitted  to  yield 
pleasure, — not  the  light  and  fleeting  pleasure  which 
needs  to  be  afterwards  renewed,  but  of  a  solid  and  en- 
during character.  Water  and  coarse  flour,  or  a  crust 
of  barley  bread,  may  not  be  in  themselves  pleasant 
things,  but  to  be  able  to  find  enjoyment  in  them  is  the 
very  highest  pleasure.^ 

We  come  now  to  the  third  lesson  taught  us  in  this 
petition.  When  we  pray  that  our  bread  may  be 
given  us,  we  are  taught  (1.)  industry.  We  call  it  our 
bread,  which  means  that  it  is  to  be  procured  by  our 
own  labour.  None  but  a  madman  will  expect  that  the 
ravens  will  bring  him  bread  and  flesh,  though  this 
once  happened  to  Elijah,  as  we  are  informed  by  sa- 
cred history.  Every  man  must  labour  in  his  calhng 
to  earn  his  own  bread.  In  the  §tate  of  innocence, 
God  had  given  to  man  a  garden  filled  with  every 
thing  dehcious,  which  he  was  appointed  "to  dress  and 
to  keep."^     Even  at  that  period  when  nature  pro- 

»  Senec.  Epist.  XVIII.  2  q^^^  ji.  15, 


OUR  DAILY  BREAD.  2£9 

duced  every  thing  spontaneously,  man  was  not  per- 
mitted to  eat  his  bread  in  total  idleness.  After  the 
fall,  a  sentence  was  pronounced  on  the  human  race, 
"  In  the  sweat  of  thy  face  shalt  thou  eat  bread  ;"' 
and  this  is  the  "  sore  travail  which  God  hath  ^iven  to 
the  sons  of  man  to  be  exercised  therewith."*  The 
Son  of  God  himself,  our  great  preserver,^  before  enter- 
ing on  the  public  discharge  of  his  prophetical  office, 
appears  to  have  supported  himself,  and  the  family  to 
which  he  belonged,  by  labouring  as  a  mechanic ;  for 
his  countrymen  were  wont  to  say  of  him,  not  only, 
"  Is  not  this  the  carpenter's  son  ?"*  but,  "  Is  not  this 
THE  CARPENTER  ?"*  The  liberty  of  the  Gospel  does 
not  exempt  us  from  the  obligation  to  toil.  It  frees 
believers,  indeed,  from  that  kind  of  distress  which  is 
the  result  of  unpardoned  guilt,  and  from  the  bondage 
of  the  things  of  this  world,  and  restrains  us  from  pur- 
suing them  with  excessive  ardour, — but  does  not  re- 
move the  necessity  of  diligence  in  our  calling.  Paul, 
though  an  Apostle,  and  most  diligent  in  the  discharge 
of  that  office,  refused  to  "  eat  any  man's  bread  for 
nought ;  but  wrought  with  labour  and  travail  night 
and  day,  that  he  might  not  be  chargeable  to  any."'' 
He  did  so  with  the  express  design  of  holding  out  an 
example  to  other  Christians.  "  Not  because  we  have 
not  power,  but  to  make  ourselves  an  example  unto 
you  to  follow  us."7  It  is  one  of  the  commands  which 
he  addressed  to  the  churches  :    "  For  even  when  we 


^   Gen.  iii.  19.  ^  Eccl.  i.  13.  '  Sospitator  noster. 

*  Mat.  xiii.  55.  ^  Mark  vi.  3.  ^  2  Thes.  iii.  8. 

^  Ver.  9. 


800  GIVE  us  THIS  DAT 

were  with  you,  this  we  commanded  you,  that  if  any 
would  not  work,  neither  should  he  eat.  For  we  hear 
that  there  are  some  which  walk  among  you  disorder- 
ly, working  not  at  all,  but  are  busy  bodies.  Now, 
them  that  are  such,  we  command  and  exhort  by  our 
Lord  Jesus  Christ,  that  with  quietness  they  work  and 
eat  their  own  bread."^  Let  no  man  practice  hypo- 
crisy by  adducing  Christian  liberty  or  the  pursuit  of 
better  things  as  the  pretext  for  his  indolence.  It  is 
unworthy  of  a  pious  man  to  abstain  from  every  pub- 
lic exertion  for  himself  and  his  family,  and  then  to 
"  eat  the  bread  of  idleness. "2 

But  we  are  taught  (2.)  justice.  That  bread  is  not  our 
own  which  we  seize  by  violent,  secret,  or  dishonest 
means,  out  of  the  hands  of  those  to  whom  it  had  been 
given,  or  appeared  to  be  destined  by  the  providence 
of  God.  We  are  not  sincere  in  praying  that  God 
may  give  it  to  us,  if,  instead  of  waiting  till  God  gives 
it,  we  take  it  violently  into  our  own  hands,  in  defiance 
of  the  laws  of  justice  and  charity.  It  would  be  a 
mockery  and  open  contempt  of  the  Supreme  Being, 
if  any  person  who  heaped  up  wealth  by  dishonest 
means  should  dare  to  represent  it  as  having  been 
bestowed  by  the  goodness  of  God.  Such  was  the 
guilt  of  those  who  slew  at  their  pleasure  the  flock  of 
God,  and  "  held  themselves  not  guilty,"  and  when 
they  sold  them,  said,  "  Blessed  be  the  Lord,  for  I  am 
rich."^  Of  a  similar  character  was  the  wickedness  of 
the  Ephraimitish  merchant,  who,  though  "  the  ba- 
lances of  deceit  were  in  his  hand,"  tliough  "  he  loved 

»  2  Thess.  iii.  10—12.        2  pj-o.  xxxi.  27-      ^  Zech.  xi.  5. 


OUR  DAILY  BREAD.  301 

to  oppress,"  yet  took  pleasure  in  his  ill-gotten  wealth, 
and  boasted,  "  yet  I  am  become  rich,  I  have  found 
me  out  substance  :  in  all  my  labours  they  shall  find 
none  iniquity  in  me  that  were  sin."^  But  let  no  man 
hope  that  he  shall  continue  to  enjoy  in  safety  his  un- 
just gains.  Zechariah  saw  "  a  flying  roll ;  the  length 
thereof  was  twenty  cubits,  and  the  breadth  thereof 
ten  cubits,"  of  which  it  was  said,  "  this  is  the  curse 
that  goeth  forth."  He  saw  it  enter  into  the  house  of 
the  thief,  (and  every  man  who  makes  unjust  gains  is, 
in  the  judgment  of  God,  a  thief),  and  remain  in  the 
midst  of  his  house,  and  consume  it  with  the  timber 
thereof,  and  the  stones  thereof."*  The  words  of 
Zophar  the  Naamathite^  on  this  subject  are  beauti- 
ful and  energetic,  but  the  passage  is  too  long  for 
quotation.  Let  the  disciples  of  Christ  beware  of 
taking  out  of  the  hands  of  their  brethren,  by  any 
kind  of  dishonest  transaction,  that  bread  which  they 
supplicate  as  the  gift  of  God. 

But  this  prayer  teaches  us  (3.)  the  duty  of  de- 
pending on  the  favour  of  God,  As  the  phrase^ 
Our  Bread,  implies  a  promise  of  the  industry 
necessary  to  obtain  it  in  a  lawful  manner,  so  the 
prayer  that  God  may  give  it  to  us,  contains  an 
acknowledgment  that  our  industry  will  be  of  no 
avail  without  the  divine  blessing.  It  deserves 
notice  that  the  same  chapter  of  the  Book  of  Pro- 
verbs which  contains  those  words,  "  the  hand  of  the 
diligent  maketh  rich,"*  contains  also  these  words, 
"  the  blessing  of  the  Lord,  it  maketh  rich,   and  he 

1  Hosea  xii.  7,  8.        '  Zech.  v.  2—4.        ^  Job.  xx.  15—29. 
*  Prov.  X.  4, 


302  GIVE  us  THIS  DAY 

addeth  no  sorrow  with  it.''^  Before  engaging  in  any- 
work  which  may  belong  to  our  respective  callings, 
let  us  earnestly  implore  the  blessing  of  God  upon 
our  labours.  This  is  particularly  necessary  every 
morning,  when  we  are  about  to  undertake  our  daily 
and  ordinary  duties.  Moses^  has  furnished  us  with 
words  singularly  appropriate  to  such  occasions: 
"  Let  the  beauty  of  the  Lord  our  God  be  upon  us  : 
and  establish  thou  the  work  of  our  hands  upon  us  ; 
yea,  the  work  of  our  hands  establish  thou  it."  "  The 
work  of  our  hands,"  which  is  mentioned  more  than 
once,  implies  a  promise  of  industry  ;  but  a  conscious- 
ness of  dependance  on  the  divine  kindness,  and  a 
desire  to  obtain  it,  are  as  plainly  expressed  by  the 
prayer,  that  "  the  beauty  of  the  Lord  our  God  may 
be  upon  us,  and  that  he  may  establish  the  work  of 
our  hands." 

Fourthly,  this  prayer  has  a  powerful  tendency 
to  inspire  us  with  gratitude.  For  if  we  askfrom  God 
the  supports  of  this  life,  it  is  proper  that,  when  we 
have  received  them,  we  should  render  thanks.  Now, 
this  gratitude  includes  many  things.  (L)  We  must 
not  claim  any  thing  for  our  own  industry  and  skill, 
attributing  to  God  an  agency  but  equal  or  inferior  to 
ours,  or  (which  amounts  to  nearly  the  same  thing), 
oveHooking  him  altogether.  The  pride  of  the  hu- 
man heart  has  a  strong  tendency  in  that  direction. 
We  have  a  striking  instance  of  this  in  Nebuchad- 
nezzar,  who,  while  he  walked  in  his  proud  palace, 

^    Pro.  X.  22. 

-  Ps.  xc.  1 7.  This  Psalm  is  entitled  "  A  prayer  of  Moses 
the  man  of  God." 


OUR  DAILY  BREAD.  303 

which  commanded  a  view  of  the  beautiful  city  of 
Babylon,  *'  spake  and  said,  is  not  this  great  Babylon 
that  I  have  built  for  the  house  of  the  kingdom,  by 
the  might  of  my  power,  and  for  the  honour  of  my 
majesty  ?"^  Compare  this  with  the  words  which  the 
prophet  Isaiah  puts  into  the  mouth  of  the  king  of 
Assyria.  For  he  saith,  "  by  the  strength  of  my  hand 
I  have  done  it,  and  by  my  wisdom,  for  I  am  pru- 
dent."* This  is  to  "  sacrifice  unto  their  net,  and 
burn  incense  unto  their  drag."'  Against  such  a 
course  the  people  of  God  were  loudly  warned.  "  Lest 
thou  say  in  thine  heart,  my  power  and  the  might  of 
mine  hand  hath  gotten  me  this  wealth."'*  God  threat- 
ens that,  if  the  Israelites  shall  disobey  in  this  respect, 
he  will  punish  their  ingratitude  by  withdrawing  from 
them  the  blessings  of  his  providence.  "  For  she  did 
not  know  that  I  gave  her  corn,  and  wine,  and  oil,  and 
multiplied  her  silver  and  gold,  which  they  prepared 
for  Baal.  Therefore  will  I  return,  and  take  away  my 
corn  in  the  time  thereof,  and  my  wine  in  the  season 
thereof,  and  will  recover  my  wool  and  my  flax  given 
to  cover  her  nakedness."^ 

Such  base  ingratitude  God  did  not  allow  to  pass 
unpunished,  even  in  the  Gentiles.  The  words  of 
Ezekiel  are  remarkable :  "  Behold,  I  am  against 
thee,  Pharaoh,  king  of  Egypt,  the  great  dragon  that 
lieth  in  the  midst  of  his  rivers,  which  hatli  said,  My 

RIVER  IS  MINE  OWN,  AND  I  HAVE  MADE  IT  FOR  MY- 
SELF. "^        These  last  words  may  be  understood  lite- 

'   Dan.  iv.  30.  2  jsa.  x.  13.  ^  Hab.  i.  16. 

*  Deut.  viii.  ij.  *  Hosea  ii.  8,  9.       ^  £zek.  xxix.  3. 


304  GIVE  us  THIS  DAY 

rally.  For  Egypt  was  exceedingly  proud  of  the  Nile, 
and  owed  its  fertility  to  that  river,  the  waters  of 
M'hich  had  been  distributed,  by  the  command  of  its 
kings,  into  various  canals.  "  On  thy  account,"  says 
Tibullus,  addressing  the  Nile,  "  thy  country  asks  no 
showers,  nor  does  the  parched  herbage  implore  from 
Jupiter  a  supply  of  rain."^  The  reason  was,  that 
Egypt  received  no  rain  from  the  clouds,  but  was 
nourished  by  copious  dews,  and  by  the  overflowings 
of  the  Nile.^  The  king  of  Egypt  boasted  that  that 
river  "  was  his  own,  which  he  had  made  for  himself," 
meaning  that  he  had  distributed  and  adapted  it  to 

^  Te  propter  nullos  tellus  tua  postulat  imbres, 
Arida  nee  pluvio  supplicat  herba  Jovi. 
'  ]\Ioses,  who  was  a  native  of  Egypt,  and  enjoyed  the  best 
opportunities  of  studying  the  resources  of  that  country,  de- 
lights to  contrast  it  with  the  rich  and  beautiful  fields  of  Pales- 
tine. It  is  a  favourite  subject,^  and  repeatedly  finds  a  place 
in  the  simple  and  natural,  but  rapid  and  eloquent  narratives 
with  which  the  book  of  Deuteronomy  abounds.  On  no  fea- 
ture— not  even  on  the  extraordinary  fertility — of  the  land  of 
promise,  does  he  appear  to  dwell  with  such  exquisite  satisfac- 
tion, or  with  sueh  exuberance  of  poetic  imagery,  as  on  the 
plentiful  rains  with  which  that  land  was  favoured.  "  For  the 
land  which  thou  goest  in  to  possess  is  not  as  the  land  of  Egypt, 
from  whence  ye  came  out,  where  thou  sowedst  thy  seed,  and 
WATEREDST  IT  WITH  THY  FOOT,  as  a  gai'den  of  herbs;  but 
the  land,  whither  ye  go  to  possess  it,  is  a  land  of  bills  and  val- 
leys,   AND   DRINKETH    WATER    OF    THE    RAIN  OF  HEAVEN; 

a  land  which  the  Lord  thy  God  careth  for ;  the  eyes  of  the 
Lord  thy  God  are  always  upon  it,  from  the  beginning  of  the 
year  even  unto  the  end  of  the  year."  (Deut.  xi.  10 — 12.) — 
Tr. 

3  Deut.  viii.  7-9. 


OUR  DAILY  BREAD.  305 

the  purposes  of  his  own  convenience  and  renown. 
A  river  is  frequently  employed  in  prophetical  lan- 
guage to  express  a  people}     As  by  Euphrates  are  un- 
derstood the  inhabitants  of  Babylon,^  so  by  the  Nile 
are   understood   the   Egyptians,    who   inhabited  the 
banks  of  that  river.     Pharaoh  considered  the  Egyp- 
tian people  to  be  his  own  inheritance  and  lot,  which 
could  not  be  taken  from  him ;  and,  overlooking  the 
Supreme  Being,  boasted  (hat  he  owed  to  himself  his 
wealth,  and  kingdom,  and  power.      In  this  lay  the 
pride  of  Pharaoh,  and  the  indignity  offered  to  God, 
which  excited   the  divine  indignation.     "  Therefore, 
thus  saith  the  Lord  God,  behold,  I  will  bring  a  sword 
upon  thee,  and  cut  oif  man  and  beast  out  of  thee. 
And  the  land  of  Egypt  shall  be  desolate  and  waste  ; 
and  they  shall  know  that  I  am  the  Lord  :  because  he 
hath  said,  The  river  is  mine,  and  I  have  made 
iT."^     The  history  corresponds  to  the  prophecy.    The 
king  of  Egypt  who  lived  in  the  time  of  Ezekiel,  was 
Pharaoh-hophra  ;*  for  Jeremiah  and  Ezekiel,  it  is  well 
known,  were  contemporary  prophets.     The  LXX  call 
him  '0-ja:p^rjg.     He  appears  to  be  the  same  person 
whom  Herodotus  calls  Apries^^  and  of  whom,  among 
other  things,  he  tells  us,  "  Apries  is  said  to  have  en- 
tertained the  belief  that  neither  God  nor  man  could 
take  from  him  his  kingdom  :    he  had,  in    his   own 
opinion,  established  it  so  securely."^     And  yet,  He- 

'  Rev.  xiv.  7,  and  xvii.  15.  -   Isa.  viii.  ?• 

^  Ezek.  xxix.  8,  9.  *  Jer.  xliv.  30.         ^  'A«r^/>?f. 

'hvvK.ir&at  -xouiffai  rnt  €x<riXnitis'  ouru  a.^^a.'kiui  luvru  t^^vcSai  i^oKti. 
X 


306 


GIVE  US  THIS  DAY 


rodotus  proceeds,  "  he  fled  from  the  field  of  battle,  and 
was  carried  as  a  prisoner  to  the  city  Sais,  to  the  house 
which  had  formerly  been  the  palace  of  Amasis,  and 
was  afterwards  strangled  by  the  Egyptians."  Hero- 
dotus and  the  prophets,  certainly,  do  not  agree  on  all 
points.  What  he  says  as  to  the  pride  of  Apries,  and 
what  he  states  generally  about  his  miserable  end,  form 
a  beautiful  commentary  on  the  words  of  the  prophet 
Ezekiel.  But  Herodotus  affirms  that  the  Egyptians 
revolted  from  Apries  and  made  Amasis  king ;  while 
Scripture  relates  that  the  king  of  Egypt,  who  bore 
that  name,  was  delivered  into  the  hands  of  Nebuchad- 
nezzar.'■  But  this  is  a  remark  in  passing.  All  I 
meant  to  contend  for  was,  that  God  cannot  suffer  that 
forgetfulness  of  himself,  by  which  poor  miserable  men 
ascribe  to  their  own  industry  or  power  the  acts  of  the 
Divine  kindness.  And,  if  he  punished  it  so  severely  in 
heathens,  what  may  not  Christians  expect,  if  they  are 
guilty  of  the  same  impiety  ? 

(2.)  Gratitude  requires  that  what  we  disclaim  for 
ourselves  we  ascribe  to  the  Supreme  Being.  "  When 
thou  hast  eaten,  and  art  full,  then  thou  shalt  bless  the 
Lord  thy  God  for  the  good  land  which  he  hath  given 
thee.  Beware  that  thou  forget  not  the  Lord  thy 
God."*  "  But  thou  shalt  remember  the  Lord  thy 
God  ;  for  it  is  he  that  giveth  thee  power  to  get 
wealth."3 

(3.)  The  acknowledgment  of  the  Divine  goodness 
does  not  consist  wholly  of  the  sentiment  of  gratitude, 
nor  is  it  discharged  by  words   alone,    but   includes 

^  Ezek.  XXX.  25.  ^  Deut.  viii.  10,  11.         ^  Ver.  18. 


OUR  DAILY  BREAD.  307 

also  our  duty  to  use  the  good  things  which  God  hath 
given  us  according  to  his  will,  and  for  the  advance- 
ment of  his  glory.  We  ought  to  use,  I  say,  the  good 
things  of  God.  For  moderation  or  piety, — which 
many  persons  employ  as  a  cloak  to  their  own  avarice 
or  hypocritical  superstition, — does  not  consist  in  do- 
ing violence  to  our  natural  inclinations,  or  in  taking, 
with  a  niggardly  hand,  either  for  ourselves  or  others, 
the  abundance  of  the  Divine  goodness.  This  is  one 
of  the  vanities  springing  from  human  folly,  which  the 
inspired  preacher  justly  reproves,  "  There  is  an  evil 
which  I  have  seen  under  the  sun,  and  it  is  common 
among  men  :  a  man  to  whom  God  hath  given  riches, 
wealth,  and  honour,  so  that  he  wanteth  nothing  for  his 
soul  of  all  that  he  desireth,  yet  God  giveth  him  not 
power  to  eat  thereof,  but  a  stranger  eateth  it :  this  is 
vanitj'^,  and  it  is  an  evil  disease."^  With  extraordinary 
madness  the  man  who  acts  in  this  manner  makes 
himself  poor  in  the  midst  of  riches.^  The  Christian 
who  has  a  proper  knowledge  of  his  religion  and  of 
true  godUness,  possesses  and  enjoys  what  God  has 
given  him  as  the  means  of  doing  good.^  This,  cer- 
tainly, is  one  of  the  maxims  of  the  wise:  "  Go  thy 
way,  eat  thy  bread  with  joy,  and  drink  thy  wine  with 
a  merry  heart ;  for  God  now  accepteth  thy  works. 

1  Eccl.  vi.  1,  2. 

2  Obliviscitur  usus,  rationes  accipit,  forum  content,  kalen- 
darium  versat,  fit  ex  domino  procurator.     Sen.  Epist.  XIV. 

3  Non  huic  sepositas  infelix  strangulat  area 
Divitias. 

Quid  ergo  ? expositi  census  et  docta  fruendi 

Temperies. 


308  GIVE  us  THIS  DAT 

Let  thy  garments  be  always  white  ;  and  let  thy  head 
lack  no  ointment."^  They  do  an  injury  to  Christian 
godliness  who  represent  It  as  morose,  or  as  inconsistent 
with  the  cheerful  use  of  the  bounties  of  Providence. 
Very  different  was  the  instruction  given  by  Moses  to 
the  Israelites  respecting  tithes,  which  they  were  to 
bring  to  "  the  place  which  the  Lord  should  choose  to 
place  his  name  there,"  but  which,  "  if  the  way  were 
too  long'*  for  them,  they  were  allowed  "  to  turn  into 
money."  "  And  thou  shalt  bestow  that  money  for 
whatsoever  thy  soul  lusteth  after ;  for  oxen,  or  for 
sheep,  or  for  wine,  or  for  strong  drink,  or  for  whatso- 
ever thy  soul  desireth  ;  and  thou  shalt  eat  there  be- 
fore the  Lord  thy  God,  and  thou  shalt  rejoice,  thou, 
and  thine  household."*  Nor  can  it  be  believed  that, 
under  the  mild  administration  of  the  New  Testament, 
the  adult  sons  of  God  are  treated  with  greater  seve- 
rity than  infants  formerly  were  under  the  rigid  code 
of  the  Old  Testament. 

It  must  always  be  observed,  however,  that  we  ought 
to  use  the  good  things  of  God  in  no  other  manner 
than  according  to  his  will.  And  this  is  the  will  of 
God,  that  we  should  avoid  all  effeminacy  and  discon- 
tentment with  our  present  enjoyments,  "  every  where, 
and  in  all  things,  being  instructed  both  to  be  full  and 
to  be  hungry  ;^  to  "  make  no  provision  for  the  flesh 
to  fulfil  the  lusts  thereof;"*  to  "  take  heed  to  our- 
selves, lest  at  any  time  our  hearts  be  overcharged 
with  surfeiting  and  drunkenness,  and  the  cares  of  this 

^   Eccl.  ix.  7,  8.  '  Deut.  xiv.  26. 

3  Phil.  iv.  12.  4  Rom.  xiii.  14. 


OUR  DAILY  BREAD.  309 

life  ;'*^  not  to  *'  be  brought  under  the  power"^  of  any 
worldly  or  animal  enjoyment ;  that,  when  "  the  Lord 
God  of  hosts  calls  to  weeping  and  to  mourning,  and 
to  baldness,  and  to  girding  with  sackcloth,"^  we  may 
uot  consult  our  own  pleasures  or  convenience  ;  in 
short,  that  we  should  be  willing  to  part  with  every 
thing  in  this  world  for  the  service  and  worship  of 
God,  "  taking  joyfully  the  spoiling  of  our  goods, 
knowing  in  ourselves  that  we  have  in  heaven  a  better 
and  an  enduring  substance."* 

But  we  must  likewise  do  every  thing  with  a  view 
to  his  glory.  "  Whether,  therefore,  ye  eat  or  drink* 
or  whatsoever  ye  do,  do  all  to  the  glory  of  God."^ 
At  the  very  time  when  we  use  these  good  things,  let 
us  remember  our  Benefactor.  Not  fixing  our  whole 
attention  on  creatures,  let  us  rise  in  our  meditations 
to  the  Creator,  reflecting  that  we  are  supported  by 
his  power,  refreshed  by  his  goodness,  "  satiated  with 
his  fatness,"^  and  that  the  pleasure  or  abundance  of 
what  we  eat  or  drink  is  the  gift  of  his  hand.  While 
we  partake  our  food  with  satisfaction,  let  us  not  seek 
to  find  in  it  that  kind  of  sensual  enjoyment  which 
carnal  men  have  in  common  with  the  brutes,  but  to 
be  better  fitted,  both  in  body  and  in  mind,  for  the 
service  of  God.  From  the  agreeable  occurrences  of 
the  present  life,  let  us  endeavour  to  rise  to  those  plea- 
sures of  a  spiritual  and  heavenly  life,  which  earthly 
minds  neither  relish  nor  understand.  Let  us  choose 
life  for  the  sole  purpose  of  devoting  it  to  God,  and 

^  Luke  xxi.  34.  2  1  Cor.  vi.  12.  ^  jsa.  xxii.  12^ 

*  Heb.  X.  34.  ^  1  Cor.  x.  31.  «  Jer.  xxxi.  l4. 


310         GIVE  US  THIS  DAT  OUR  DAILY  BREAD. 

that  we  may  be  found  in  the  number  of  the  sons  of 
men,  who  hallow  the  name  of  our  heavenly  Father, — 
who  are  the  subjects  of  his  kingdom,  and  study  to 
promote  it, — and  who  do  his  will  in  earth  after  the 
pattern  of  the  angels  in  heaven.  O  how  spiritual  is 
this  petition  for  the  bread  of  the  body,  provided  we 
understand  it  aright,  and  pray  with  the  Spirit  ? 


DISSERTATION  XII. 

ON  THE  FORGIVENESS  OF  OUR  DEBTS. 

KAI  AOE2  HMIN  TA   0<I)EIAHMATA  HMHN, 

ns  KAI  HMEI2  AOIEMEN  T0I2 

OOEIAETAI2  HMIIN. 

The  full  and  perfect  happiness  of  a  sinful  man  con- 
sists of  two  parts  :  first,  the  bestowment  of  all  good, 
and  next,  the  removal  of  all  evil.  Since  the  assem- 
blage of  all  good  things,  according  to  Boethius,  con- 
stitutes happiness,  that  man  cannot  be  reckoned  hap- 
py who  wants  any  good  thing,  the  desire  of  which 
gives  him  uneasiness.  And  as  a  very  small  evil  may 
be  sufficient  to  blunt  the  sense  and  relish  of  many 
exquisite  enjoyments,  the  perfection  of  happiness  re- 
quires that  no  consciousness  of  any  thing  evil  should 
remain.  Such  perfect  happiness,  it  must  be  confessed, 
was  never  enjoyed  by  any  mortal  in  this  life.  But 
we  must  never  fail  to  maintain  this  great  superiority 
of  the  Christian  religion  above  all  other  religions, — 
that  it  conducts  its  sincere  professors  by  regular  steps 


AND  FORGIVE  US  OUR  DEBTS.        31  1 

to  the  very  summit  of  happiness.  Even  while  they 
sojourn  in  the  earth,  Jehovah  holds  fellowship  with 
them  through  his  gracious  covenant,  so  that  they  are 
at  liberty  to  say,  "  The  Lord  is  my  portion,  saith  my 
soul."^  Now,  God  is  all.  Whatever  good  is  found 
elsewhere,  whatever  good  the  mind  is  able  to  con- 
ceive, exists  in  the  highest  perfection  in  God,  who  is 
therefore  their  exceeding  great  reward."^  In  God  is 
found  protection  from  every  evil.  He  declares  that 
he  is  their  shield,  which  receives  and  wards  off  every 
attack.  But  though  all  these  things,  in  the  most  per- 
fect manner,  belong  to  the  enjoy^raent  of  God,  yet 
the  enjoyment  of  God  in  this  life  is  not  perfect. 
There  remains  always  some  good  for  which  we  should 
pray,  and  some  evil  which  we  should  ask  to  be  re- 
moved,— till,  advanced  to  the  perfect  enjoyment  of 
God,  we  shall  be  most  abundantly  satisfied  with  all 
good,  without  the  consciousness  or  dread  of  any  evil. 
To  such  exalted  happiness  Jesus  leads  his  disciples 
by  this  prayer.  He  bids  them  pray  for  those  bless- 
ings, the  first  fruits  of  which  are  sufficient  to  produce 
that  happiness  which  is  attainable  in  this  life,  and  the 
full  enjoyment  of  which  contains  the  satisfaction  of 
every  desire.  He  who,  by  the  perfect  knowledge  and 
perfect  love  of  God,  hallows  his  name, — who  is  en- 
riched with  all  the  wealth  of  the  kingdom  of  God, — 
who,  joined  to  the  inhabitants  of  heaven,  obeys  like 
them  all  the  will  of  God, — can  hardly  be  said  to  want 
any  good  thing.  Next,  our  Lord  teaches  us  to  pray 
for  the  removal  of  all  that  is  evil.     But  every  thing 

*  Lam.  iii.  24.  *  Gen.  xv.  2. 


312  AND  FORGIVE  US  OUR  DEBTS, 

evil  is  summed  up  in  sin,  which  may  be  viewed, 
either  as  guilt  which  binds  us  to  condemnation,  or 
as  tyrannical  dominion  which  holds  us  as  slaves. 
Against  both  we  are  commanded  to  pray  earnestl3^ 
The  one  cannot  be  separated  from  the  other,  and 
either  would  be  sufficient  to  exclude  us  from  all  par- 
ticipation of  the  Divine  favour.  And,  first,  a  prayer 
for  deliverance  from  the  guilt  of  our  sins  is  pre- 
sented in  these  words:  Forgive  us  our  debts,  as 

WE  FORGIVE  OUR  DEBTORS. 

There  are  two  things  here  to  be  explained.  I. 
The  statement  of  the  petition.  II.  The  en- 
1.ARGEMENT  OF  IT.  As  to  the  Statement  of  the  peti- 
tion, we  must  inquire — (1.)  Why  is  sin  called  a  debt? 
(2.)  Why  do  we  here  speak  of  debts  in  the  plural 
number  ?  (3.)  What  is  meant  by  the  forgiveness  of 
debts  ? 

Debt,  in  this  place,  means  sin,  as  it  is  explained  by 
the  evangelist  Luke,  "  And  forgive  us  our  sins."^  In 
the  same  sense  our  Lord  uses  it  elsewhere.  "  Or  those 
eighteen  upon  whom  the  tower  in  Siloam  fell  and 
slew  them,  think  ye  that  they  were  debtors^  (that  is 
criminals)  above  all  men  that  dwelt  at  Jerusalem  ?"* 
Man's  first  debt  is  obedience  to  God.  When  that 
debt  has  not  been  paid,  it  is  followed  by  another  debt 
of  sin,  by  which  the  sinner  owes  a  debt  to  Divine 
justice.  The  subject  deserves  to  be  somewhat  more 
fully  illustrated. 

God  is  the  first,  highest,  absolute  Lord  of  all  his 
creatures.     Every  thing,  therefore,  besides  God  must 

'  Luke  xi.  4.  ^  'O/pukira  ^   Luke  xiii.  4, 


AS  WE  FORGIVE  OUR  DEBTORS.  313 

be  subject  to  him  in  everj^  way  in  which  subjection  is 
possible.  Besides,  God  is  tiie  highest  reason,  and 
purest  holiness,  and  is  consequently  a  pattern  to  all 
rational  creatures.  In  the  exercise  of  that  highest 
power,  he  has  given  to  man  a  law,  which  describes 
and  portrays  his  holiness  so  far  as  it  can  be  imitated 
by  man.  By  that  law  he  demands  and  requires 
something  from  man, — all  that  is  good  and  right. 
"  And  what  doth  the  Lord  require  of  thee^  but  to  do 
justly,  and  to  love  mercy,  and  to  walk  humbly  with 
thy  God?"2  That  his  love  might  appear  to  men 
more  venerable  and  more  lovely,  he  has  confirmed  it 
by  promises  of  the  greatest  benefits,  to  be  bestowed 
on  all  who  adore  his  majesty  and  love  his  holiness, 
and  by  threatenings  of  the  most  dreadful  curse  to  be 
inflicted  through  eternity  on  all  that  hate  him  and 
despise  his  commandments.  Hence  it  follows  that 
man  owes  to  God  obedience,  or,  which  means  the 
same  thing,  the  exercise  of  all  piety  and  virtue,  by 
the  acknowledgment  of  his  highest  power,  and  purest 
holiness,  in  order  to  obtain  his  favour  and  avoid  his 
wrath.  "  Therefore,  brethren,  we  are  debtors,^ 
not  to  the  flesh,  to  live  after  the  flesh;"'*  but  (which 
is  the  necessary  supplement)  to  the  Spirit,  that  we 
may  live  after  the  Spirit.  "  We  have  done  that 
which  was  our  duty^  to  do."^  This  is  the  natural 
debt  of  man,  and  necessarily  arises  out  of  that  rela- 
tion which  subsists  between  God,  as  the  highest  Lord 

^  ^73)3  VJ^l  nin''  HDI.  *  -^lic.  vi.  8. 

~  i^uXirtci  ifffth.  *  Rom.  viii.  12. 

■*'0  i<p  ti^ofAtf  vrairjcrai,  TivreiriKa/AiU 
^  Luke  xvii.  10. 


314  AND  FORGIVE  US  OUR  DEBTS, 

and  highest  and  purest  reason, — and  man  as  a  ra- 
tional creature  of  God. 

If  man  does  not  pay  that  debt,  he  falls  into  another 
debt,  that  of  sin.  It  is  called  a  debt,  because  by 
sinning  he  makes  himself  guilty  of  violating  the  Di- 
vine Majesty  and  Holiness, — acting  in  such  a  manner 
towards  God  as  if  there  were  not  a  God  to  whom  he 
owed  subjection,  or  as  if  he  were  himself  God,  and 
the  supreme  dispenser  of  his  actions, — or,  which  is 
worst  of  all,  as  if  God  were  like  the  sinner;  as  if 
he  delighted  in  iniquity  and  would  not  punish  any 
transgression.  "  Thou  thoughtest  that  I  was  alto- 
gether such  an  one  as  thyself.''^  This  is  to  thrust 
God  from  his  throne,  on  which  the  sinner  has  the  ef- 
frontery to  place  himself:  or,  which  is  horrible  to  be 
thought  and  dreadful  to  be  expressed,  it  is  to  put 
Satan  in  the  place  of  God,  that  the  sinner's  unlikeness 
to  God  may  not  appear.  By  acting  in  this  manner, 
does  he  not  contract  a  debt  which  no  power  of  man 
will  be  able  to  discharge  through  all  eternity  ? 
"  Wherewith  shall  I  come  before  the  Lord,  and 
bow  myself  before  the  most  High  God  ?  Shall  I 
come  before  him  with  burnt  offerings,  with  calves 
of  a  year  old  ?  Will  the  Lord  be  pleased  with  thou- 
sands of  rams,  or  with  ten  thousands  of  rivers  of  oil  ? 
Shall  I  give  my  first-born  for  ray  transgression,  the 
fruit  of  my  body  for  the  sin  of  my  soul  ?"2  Does  not 
the  sinner  deserve  to  be  cut  off  from  all  happiness,  if 
he  has  any ;  and  cut  off  from  the  present  favour  of 
God,  and  from  the  hope  of  future  glory,  so  that  neither 

^  Psalm  1.  21.  «  Mic.  vi.6,7. 


AS  WE  FORGIVE  OUR  DEBTORS.       315 

could  be  obtained  at  any  price.  "  For  all  have  sinned, 
and  come  short  of  the  glory  of  God.'"  "  What  shall 
a  man  give  in  exchange  for  his  soul  ?"*  Does  it  not 
make  him  a  debtor  to  the  retributive  justice  of  God, 
to  satisfy  it,  if  possible,  by  everlasting  torments  of 
soul  and  body  ?  "  And  his  Lord  was  wroth,  and 
delivered  him  to  the  tormentors,  till  he  should  pay 
all  that  was  due  to  him."^ 

Had  we  contracted  but  one  debt  of  this  kind, 
would  not  the  thought  of  it  have  been  enough  to  fill 
our  mind  with  indescribable  horror  ?  But  we  are 
chargeable  with  debts^ — debts  of  every  description, — 
Original,  imputed,  inherent; — actual, — debts  of  omis- 
sion and  commission,  of  ignorance,  infirmity,  and  de- 
liberate wickedness,  without  limits  and  without  num- 
ber.    "  Who  can  understand  his  errors  ?"* 

If  those  debts  could  be  denied,  or  in  any  way  set 
aside,  sinful  man  would  not  want  either  the  insolence 
of  falsehood,  or  the  dexterity  of  fraud,  to  escape  in 
any  manner  the  hand  of  his  creditor.  But  we  all 
carry  the  hand- writing  in  our  breast.  Our  "  sin  is 
written  with  a  pen  of  iron  and  with  the  point  of  a 
diamond  ;  it  is  graven  upon  the  table  of  our  heart."^ 
With  indelible  characters  it  is  written  in  the  book  of 
the  Divine  omniscience, — "  the  book  of  remem- 
brance,"^  mentioned  by  the  prophet  Malachi, — from 
which  God  will  "  set  them  in  order  before  the  eyes"^ 
of  sinners,  so  that  there  will  be  no  room  for  denial 
or  evasion.    "  If  I  speak  of  strength,  lo,  he  is  strong ; 

*  Rom.  iii.  23.  ^  jyjat.  xvi.  26.  ^  Mat.  xviii.  34. 

*  Psalm  xix.  13.  ^  Jer.  xvii.  1.  «  Mai.  iii.  16. 
7  Psalm  1.  21. 


316        AND  FORGIVE  US  OUR  DEBTS, 

and  if  of  judgment,  who  shall  set  me  a  time  to  plead? 
If  I  justify  myself,  mine  own  mouth  shall  condemn 
me  :  if  I  say,  I  am  perfect,  it  shall  also  prove  me  per- 
verse."* And  again,  "  If  I  wash  myself  with  snow 
water,  and  make  my  hands  never  so  clean,  yet  shalt 
thou  plunge  me  in  the  ditch,  and  mine  own  clothes 
shall  abhor  me."^  The  amount  of  all  these  state- 
ments is  this :  Nothing  which  man  does,  contributes 
to  deny,  excuse,  palliate,  or  wash  away  his  sins.  On 
the  contrary,  he  increases  the  amount  of  his  guilt, 
brings  down  upon  himself  a  heavier  sentence,  and  ap- 
pears convicted  and  self-condemned.^ 

It  would  give  some  confidence  to  a  debtor,  if  he 
could  find  among  his  friends  and  neighbours  one  who 
would  be  willing  and  able,  out  of  the  abundance 
of  his  riches,  to  discharge  the  debt.  But  that  the 
sinner  may  not  entertain  the  smallest  expectation  from 
such  a  quarter,  we  are  taught  to  acknowledge  that 
the  debt  is  common  to  us  all,  for  we  say,  our  debts. 
There  is  not  one  among  mortals  who  does  not  owe 
his  soul.  "  As  it  is  written,  there  is  none  righteous, 
no,  not  one.  They  are  all  gone  out  of  the  way,  they 
are  altogether  become  unprofitable ;  there  is  none  that 
doeth  good,  no,  not  one.""*  Since,  therefore,  all 
are  oppressed  by  the  load,  no  one  is  able  to  discharge 
his  own  debt,  much  less  that  of  others.  "  None  of 
them  can  by  any  means  redeem  his  brother,  nor  give 
to  God  a  ransom  for  him.  For  the  redemption  of 
the  soul  is  precious,  and  it  ceaseth  for  ever."* 

All  these  considerations  oblige  us  to  throw  our- 
selves at  the  feet  of  our  Creditor,  to  implore  his  favour, 

1  Job.  ix.  19,  20.         2  Job.  ix.  30,  31. 
*  Rom.  iii.  10,  12.      ^  Psalm  xlix.  8,  9. 


AS  WE  FORGIVE  OUR  DEBTORS.  317 

crying  out  with  the  voice  and  with  the  heart,  for- 
give. On  the  forgiveness  of  sins  we  have  already 
somewhat  fully  stated  our  views/  which  it  is  unne- 
cessary to  repeat  here.  But  it  is  proper  to  inquire 
in  what  sense  we  ask  in  this  prayer  the  forgiveness  of 
our  debts. 

We  pray  (1.)  That  God,  out  of  his  undeserved 
goodness,  would  pardon  our  sins,  by  not  demanding 
from  us  the  punishment  which  we  deserved,  or  chas- 
tening us  with  such  severity  as  we  are  unable  to  en- 
dure. "  O  Lord,  rebuke  me  not  in  thineanger,  neither 
chasten  me  in  thy  hot  displeasure."^  (2.)  That,  on 
account  of  the  satisfaction  and  merits  of  his  Son,  God 
would  be  gracious  to  us,  and  regard  us  with  compla- 
cency and  kindness,  notwithstanding  all  our  transgres- 
sions, and  particularly  that  transgression  which  in  our 
prayers  we  confess  with  grief  and  repentance. 
"  Enter  not  into  judgment  with  thy  servant ;  for  in 
thy  sight  shall  no  man  living  be  justified.  Hear  me 
speedily,  O  Lord :  my  spirit  faileth :  hide  not  thy 
face  from  me."^  (3.)  That  he  would  be  pleased  to 
assure  us  of  his  grace  by  the  secret  testimony  of  his 
Spirit ;  and  that  the  sentence  pronounced  in  the  court 
of  Heaven,  and  ratified  by  his  seal,  may  be  delight- 
fully communicated  to  our  minds  by  his  Holy  Spirit. 
Such,  there  is  reason  to  believe,  was  the  prayer  of 
David.  "  Have  mercy  upon  me,  O  God,  according 
to  thy  loving  kindness :  according  unto  the  mul- 
titude of  thy  tender  mercies  blot  out  my  transgres- 
sions.    Make  me  to  hear  joy  and  gladness."*     He 

^  Dissertations  on  the  Creed,  xxv.        ^  Psalm  vi.  1. 
^  Psalm  cxliii.  2,  ^.  <  Psalm  11.  1,  8. 


818        AND  FORGIVE  US  OUR  DEBTS, 

had  already  heard,  from  the  mouth  of  Nathan,  the 
gracious  design  of  God.  "  The  Lord  also  hath  put 
away  thy  sin  ;  thou  shalt  not  die."^  But,  not  satisfied 
with  this,  he  desires  to  be  assured  by  the  internal 
language  of  the  Holy  Spirit,  which  he  considers  to 
be  the  true  cause,  and,  if  not  the  only,  at  least  the 
highest  and  most  immediate  cause  of  returning 
gladness  after  long  continued  grief.  The  word  of  a 
mere  man, — though  he  be  a  faithful  servant  of  God, 
nay  more,  a  prophet, — can  hardly  remove  the  suspi- 
cions which  the  mind  is  apt  to  entertain  on  a  subject 
of  so  much  moment.  When  the  voice  of  God  him- 
self, speaking  to  them  of  his  grace,  is  heard,  full  and 
lasting  peace  is  obtained,  "  Say  unto  my  soul,  I  am 
thy  salvation."* 

But  as  this  intimation  of  the  Holy  Spirit  is  not 
conveyed  by  words  alone,  we  pray,  (4.),  That 
God  would  bestow  upon  us  those  blessings  which 
usually  accompany  the  pardon  of  sins,  particularly, 
that  he  would  restore  us  to  the  enjoyment  of  intimate 
and  delightful  fellowship  with  himself.  The  history 
of  Absalom  may  furnish  an  illustration  by  analogy. 
David  had  actually  forgiven  him  the  murder  of  his 
brother  Amnon,  and  had  sent  him  an  assurance  to 
that  effect,  accompanied  by  a  command  to  return  from 
Geshur  to  Jerusalem.  But  he  did  not  instantly  ad- 
mit him  to  the  palace,  to  the  royal  presence,  or  to 
his  affectionate  embrace,  "  Absalom  returned  to  his 
own  house,  and  saw  not  the  king's  face.  So  Absa- 
lom dwelt  two  full  years  in  Jerusalem,  and  saw  not 

»  2  Sam.  xii.  13.  ^  pgalm  xxxv.  3. 


AS  WE  FORGIVE  OUR  DEBTORS.  319 

the  king's  face."    But  when  he  had  earnestly  remon- 
strated, "  Wherefore  am  I  come  from  Geshur  ?  now, 
therefore,  let  me  see  the  king's  face,  Joab  came  to 
the  king  and  told  him  ;^  and  when  he  had  called  for 
Absalom,  he  came  to  the  king,  and  bowed  himself  on 
his  face  to  the  ground  before  the  king ;  and  the  king 
kissed  Absalom."^     In  nearly  the  same  manner  did 
God  act  towards  David.     Though  God  did  not  in- 
tend to  punish  his  crimes, — though,  as  we  have  al- 
ready said,  he  had  intimated  this  by  Nathan, — yet 
David  did  not,  as  formerly,  enjoy  friendly  and  fa- 
miliar intercourse  with  God,  or  experience  the  highest 
delights  of  the  Divine  favour.     Tormented  by  men- 
tal anguish,  he  prays,   "  Restore  unto  me  the  joy  of 
thy  salvation.     Make  me  to  hear  joy  and  gladness, 
that  the  bones  which  thou  hast  broken  may  rejoice."3 
Such  is  the  frequent  experience  of  believers.  When 
they  have  once  received  our  Lord  Jesus  by  a  true  and 
living  faith,  they  are  reconciled  to  God  and  justified, 
by  which  it  becomes  absolutely  certain  that  the  wrath 
of  God  shall  never  fall  upon  them  to  condemnation. 
Yet  it  is  possible,  and  frequently  happens,  that  the 
same  believers,  who  have  been  brought  out  of  a  state 
of  nature  into  a  state  of  grace,  fall  into  some  heinous 
crime,  or  even  into  a  languishing  and  sluggish  con- 
dition of  the  soul.     In  such  cases,  with  a  view  to 
demonstrate  the  holiness  of  God,  and  the   hatred 
which  he  bears  to  sin,  God  usually  hides  his  face, 
expresses  his  heaviest  displeasure,   employs  the  rod 
of  fatherly  correction,  and,  even  in  answer  to  prayer, 

i  2  Sam.  xiv.  24,  28.        «  Verses  32,  33.        ^  pg^im  ]i.  8,  12. 


S20        AND  FORGIVE  US  OUR  DEBTS 

does  not  immediately  restore  to  the  sweet  enjoyment 
of  his  former  kindness.  To  a  mind  conscientiously 
impressed  with  a  view  of  its  sins,  cherishing  a  sincere 
love  of  God,  and  preferring  his  favour  above  all 
things,  this  cannot  fail  to  be  in  the  highest  degree 
distressing.  Hence  the  tears,  and  sobbing,  and  sick- 
ness, and  lamentation,  and  deep  groans,  till  their 
Heavenly  Father  is  graciously  pleased  to  listen  to 
their  entreaties,  and  to  restore  the  full  and  delight- 
ful enjoyment  of  his  friendship.  All  that  I  have  said 
may  be  properly  viewed  as  comprehended  in  this  pe- 
tition. 

But  our  Lord  Jesus  Christ  was  pleased  to  enlarge 
this  petition  by  adding  a  remarkable  argument,  as 
WE  FORGIVE  OUR  DEBTORS.  In  Order  to  understand 
this,  we  must  inquire,  I.  Who  are  those  debtors  ? 
H.  In  what  consists  the  forgiveness  of  our  debtors  ? 
III.  What  relation  does  our  forgiveness  of  our 
debtors  bear  to  the  forgiveness  which  we  ask  from 
God? 

Those  are  not  our  debtors  who,  according  to  a  re- 
gular and  civil  contract,  owe  us  money  or  some  kind 
of  services.  This  would  imply  that  a  Christian  can- 
not properly  and  lawfully  be  held  bound  to  fulfil  such 
engagements.  A  Christian  always  continues  to  be  a 
member  of  the  commonwealth,  and  the  sacred  pro- 
fession of  religion  does  not  interfere  with  those  pri- 
vileges which  the  laws  of  nature,  or  of  nations,  or  of 
the  state,  bestow  on  men  and  citizens.  Debtors 
would  be  guilty  of  hypocrisy,  if  they  employed 
Christianity  as  a  cloak  for  their  injustice  and  fraud. 
*'  Render  therefore  to  all  their  dues.      Owe  no  man 


AS  WE  FORGIVE  OUR  DEBTORS.  321 

any  thing  but  to  love  one  another."^     Onesimus,  be- 
fore he  became  a  Christian,  had  run  away  from  his 
master  and  carried   off  some  property.     Yet  Paul 
himself,  in  pleading  with  Philemon  in  behalf  of  his 
slave,  asks  the  pardon  of  his  fault  and  his  restoration 
to  favour,  but  at  the  same  time  promises  payment. 
"  If  he  hath  wronged  thee,  or  oweth  thee  ought,  put 
that  on  mine  account.     I,  Paul,  have  written  it  with 
mine  own  hand.  I  will  repay  it."^     There  is  a  religion 
in  the  world,  which,  with  a  view  to  its  own  propaga- 
tion, and  the  destruction  of  what  it  is  pleased  to  call 
heresy,  thinks  it  right  and  proper  to  discharge  its  Ca- 
tholic adherents  from  any  obligations  under  which 
they  may  have   come  to   heretics.      While  it  thus 
openly  violates  the  laws  of  nature  and   of  nations, 
though  it  claims  an  exclusive  right  to  the   Christian 
name,  it  is,  in  this  respect,  the  reverse  of  Christian. 
Yet  justice  and  mercy,  which  our  common  humanity 
recommends,  and  Christianity  enforces,  require  from- 
creditors  not  to  be  unduly  rigorous  towards  debtors. 
The  prevailing  consideration  with  them  ought  to  be, 
not  the  maintenance  of  abstract  rights,  but  the  exer- 
cise of  love,  which  is  **  the  fulfilling  of  the  lavv,"^ — 
and  a  badge  of  Christianity."* 

Our  debtors  are  those  persons  who,  by  unjust  de- 
signs, or  words,  or  actions,  have  done  us  an  injury. 
All  sins,  indeed,  are  committed  against  God,  as  the 
supreme  Lord  and  lawgiver.  But  some  are  also  com- 
mitted against  men,  as  the  objects  to  which  the  sins 
immediately  relate.     To  this  class  belong  all  attacks^ 

1  Rom.  xiii.  7,  8.  '^   Phil.  18,  Ifi. 

2  Rom.  xiii.  lO.  •*  John  xiii   34.  35. 


322  AND  FORGIVE  US  OUR  DEBTS, 

by  craft  or  violence,  on  the  life,  chastity,  wealth,  and 
reputation  of  others.  He  who  commits  such  a  crime 
makes  himself  a  debtor  to  another,  to  repair  the  in- 
jury done.  And  such  are  the  debtors  here  men- 
tioned. 

When  our  Lord  requires  us  to  forgive  our  debtors, 
he  does  not  intend  that  it  would  be  in  all  cases  un- 
lawful to  demand  the  reparation  of  an  injury,  pro- 
vided it  were  done  in  a  regular  manner,  unaccom- 
panied by  bitterness,  revenge,  or  a  breach  of  charity. 
But*  he  commands  us  to  lay  aside  all  hatred,  enmity, 
and  malice  ;  not  to  wish  or  do  any  thing  amiss  to 
those  who  may  have  used  us  improperly ;  not  to  re- 
joice in  the  afflictions  which  befall  them  ;  but,  on  the 
contrary,  to  wish  them  well,  and,  when  occasion  offers, 
to  do  them  good, — desiring  earnestly  that  God  may 
pardon  the  transgression  of  his  law  incurred  by  the 
injury  they  have  done  us.     In  a  word,  this  forgive- 
ness implies  that  we  lay  aside  all  malice,  and  per- 
form the  duties  of  brotherly  love  towards  offenders. 
"  Put  on,  therefore,"  says  the  Apostle  Paul,  "  as  the 
elect  of  God,  holy  and  beloved,  bowels  of  mercies, 
kindness,  humbleness  of  mind,  meekness,   long-suf- 
fering ;  forbearing  one  another,  and  forgiving  one 
another,  if  any  man  have  a  quarrel  against  any  ;  even 
as  Christ  forgave  you,  so  also  do  ye."' 

But  what  relation  has  this  forgiveness  of  ours  to 
that  forgiveness  which  we  ask  from  God  ?  Our 
I  ord  did  not  certainly  intend  to  teach  us  that  they 
resemble  each  other  very  greatly,  or  almost  in  any 

1  Col.  iii.  12,  13. 


AS  WE  FORGIVE  OUR  DEBTORS.        323 

manner ;  for  the  difference  between  them  is  immense. 
(1.)  God  forgives  us  as  Lord,  lawgiver,   and  judge, 
in  the  exercise  of  his  supreme  power ;  while  we  for- 
give as  equals,  and  as  persons  who  are  often  charge- 
able with  equal,  or  at  least  similar  oifences.     (2.)  As 
God  cannot  lay  aside  the  character  of  a  most  right- 
eous judge,  he  forgives  sins  solely  with  a  view  to  the 
satisfaction  of  Christ,    "  whom  he  hath  set  forth  to 
be  a  propitiation  through  faith  in  his  blood,  to  de- 
clare his  righteousness,  that  he  might  be  just,  and  the 
justitier  of  him  that  believeth  in  Jesus."^     We,  again, 
are  here  viewed  as  private  members  of  society,  and 
as  brethren.     In  this  capacity,  though  we  owe  to  each 
other  the  reparation  of  any  injury  that  has  been  done, 
yet  we  are  bound  to  forgive  without  any  satisfaction, 
and  the  more  freely  and  readily  we  yield  our  own 
rights,  the  more  becoming  will  be  our  conduct.     (3.) 
When  God  forgives,  he  frees  the  sinner  from  ever- 
lasting punishment,  and  blesses  him  with  his  favour, 
which  is  the  fountain  of  life  and  of  all  happiness. 
But  when  we  forgive,  we  merely  cease  to  indulge 
towards  the  offender  our  feeble,  and  perhaps  impotent 
wrath,  and  bestow  upon  him  our  best  wishes,  which 
are  always  poor,  and  can  scarcely  yield  him  any  per- 
ceptible advantage.      And  certainly  our  own  condi- 
tion would  be  miserable,  if  God's  forgiveness  of  sins 
were  not  infinitely  more  advantageous  to  us  than  ours 
can  possibly  be  to  our  neighbour. 

Neither  was  it  our  Lord's  intention  to  hold  out  our 
forgiveness  as  the  meritorious  cause  of  the  Divine 

'■   Rom.  iii.  25,  26. 


324  AND  FORGIVE  US  OUR  DEBTS, 

forgiveness.  In  one  who  is  engaged  in  prayer, — 
more  particularly  in  one  who  is  praying  for  the  par- 
don of  his  sin,  nothing  can  be  more  unsuitable  than 
a  haughty  presumption  on  his  merits.  How  daring 
would  be  the  pride  of  a  sinner  under  sentence  of 
condemnation,  who  should  accompany  an  acknow- 
ledgment of  the  blackest  crimes,  for  which  no  pallia- 
lion  could  be  offered,  by  a  proud  boasting  of  his 
merits  ;  and  who  should  presume  to  bring  forward 
that  miserable  forgiveness — which  he  owes  as  a  duty 
of  love  to  his  neighbour,  and  in  which,  perhaps,  he 
frequently  fails — as  a  reason  why  he  considers  him- 
self entitled  to  the  Divine  forgiveness  !  Far  from 
the  humility  of  the  Christian  heart  be  such  unbe- 
coming pride  ;  but  most  of  all  in  prayer,  and  in 
that  part  of  prayer  in  which  grace  and  pardon  are 
sought ! 

Still  our  Lord  suffers  us  to  adduce  this  plea,  ftjund- 
ed  on  our  forgiveness.  ( 1 .)  As  a  sort  of  argument  with 
God,  in  which  some  degree  of  freedom  is  used,  but 
attended  by  awe  and  reverence.  Our  argument 
with  God  is  of  the  kind  which  proceeds  from  the 
less  to  the  greater,  and  may  be  expressed  in  the  fol- 
lowing manner :  "  O  Lord,  we,  whose  kindness  is 
always  narrow  and  scanty,  are  influenced  by  such 
affections  towards  our  neighbour  as  to  forgive  him 
cordially  his  offences  against  us.  With  how  much 
greater  boldness  may  we  ask  such  a  favour  from  thee, 
whose  vast  kindness  knows  neither  bounds  nor  li- 
mits!" This  argument  is  of  a  similar  character  to 
one  of  vvhich  Christ  himself  hath  set  us  an  example. 


AS  WE  FORGIVE  OUR  DEBTORS. 


2-25 


*'  If  ye  then,  being  evil  know  how  to  give  good  gifts 
unto  your  children,  how  much  more  shall  your  hea- 
venly Father  give  the  Holy  Spirit  to  them  that  ask 
him  ?"'  (2.)  As  a  mark  of  the  Divine  favour  about 
us  and  in  us.  It  is  an  evidence  that  God  has  not 
altogether  ''  given  us  up  unto  vile  affections,"'  nor 
"  taken  his  Holy  Spirit  from  us  ;"^  since  there  are 
found  in  us  those  bowels  of  compassion  which  can 
only  proceed  from  the  Spirit  of  grace  and  love.  On 
this  ground  we  rest  a  well-founded  hope  that  he  will 
bestow  upon  us  additional  favours,  for  the  gifts  of 
God  are  usually  crowned  by  fresh  gifts.  (3.)  As 
something  which  necessarily  precedes  the  conviction 
that  our  sins  are  forgiven,  and  the  want  of  which 
would  kindle  the  wrath  of  our  heavenly  Father 
against  us.  For  it  is  impossible  to  be  perfectly  as- 
sured that  our  "iniquity  is  pardoned,"**  and  to  derive 
from  it  consolation  and  joy,  unless  we  discharge  this 
duty  of  brotherly  love  towards  our  neighbours.  We 
shall  incur  the  displeasure  of  God,  not  only  for  our 
other  transgressions,  but  likewise  for  our  hardness 
of  heart,  in  retaining  an  implacable  enmity  towards 
our  brethren.  "  And  when  ye  stand  praying,  for- 
give, if  ye  have  aught  against  any:  that  your  Father 
also  which  is  in  heaven  may  forgive  you  your  tres- 
passes. But  if  ye  do  not  forgive,  neither  will 
your  Father  which  is  in  heaven  forgive  your  tres- 
passes."^ 

Let  this,  therefore,   be  deeply  impressed  upon  our 

1  Luke  xi.  13.  2  Rom,  i.  26.  ^  p^,  n  n. 

♦  Isa.  xl.  2.  ^  Mark  xi.  25,  26. 


326  AND  FORGIVE  US  OUR  DEBTS, 

minds,  that  sinful  man  ought  to  ask  from 
God,  with  the  greatest  earnestness,  the  par- 
don OF  his  sixs.  That  part  of  the  Lord's  prayer 
which  we  have  now  examined  leads  us  to  this  con- 
clusion, and  there  are  not  wanting  weighty  reasons 
to  enforce  it.  No  evil  is  more  dreadful  than  un- 
pardoned guilt.  "  If  thou,  Lord,  shoaldest  mark 
iniquities,  O  Lord,  who  shall  stand  ?"^  (1.)  It  is 
impossible  to  say  how  far  the  burden  of  unpardoned 
sin  Aveighs  down  the  soul,  and  oppresses  the  con- 
science. "  For  mine  iniquities  have  gone  over  mine 
head ;  as  an  heavy  burden  they  are  too  heavy  for 
me."^  There  is  no  inward  calmness,  no  peace,  till 
the  mind,  freed  from  the  guilt  of  its  iniquities,  has 
nothing  to  fear  from  itself,  from  the  Devil,  or  from 
God.  The  sinner  looks  upon  himself  as  a  dreadful, 
shapeless,  huge  monster,'  the  sight  of  which  fills  him 
with  perpetual  dread.  Wherever  he  dwells,  he  car- 
ries about  and  within  him,  at  all  times,  an  execu- 
tioner. He  is  tormented  by  awful  terrors.  A  deadly 
arrow  sticks  in  his  side,  and  behind  the  horseman, 
and  behind  the  foot-passenger,  sits  black  care.*  Or 
if  some  sort  of  poultice  gives  temporary  relief  from 
pain,  it  is  followed  by  the  slow  progress  of  a  can- 
cer, which  will  afterwards  show  more  alarming  symp- 
toms. The  fire  is  not  extinguished  but  is  concealed 
under  the  ashes.  A  sinner  will  never  be  cordially 
reconciled  to  himself  till  he  is  reconciled  to  God  his 


*  Ps  cxxx.  3.  *  Ps.  xxxviii.  4. 
2  Monstrum  horrendum,  inforrae,  ingens. 

*  Post  equitem  peditemque  sedet  atra  cura. 


AS  WE  FORGIVE  OUR  DEBTORS.  327 

judge,^  and  he  is  not  reconciled  to  God  but  by  the 
forgiveness  of  his  offences. 

('2.)  Till  we  have  obtained  it,  we  must  want  the 
favour  of  the  Divine  goodness,  which  is  more  delight- 
ful than  life  itsfelf.  "  Thy  loving  kindness  is  better 
than  life.''^  It  will  not  be  in  our  power  to  draw  near 
familiarly  to  God  as  our  Father, — to  perceive  in  his 
countenance  the  expression  of  fatherly  regard, — to 
receive  from  his  mouth  the  precious  word  of  consola- 
tion,— to  feel  in  our  minds  the  sweet  influence  of 
love, — or  to  enjoy  his  embraces,  for  the  sake  of  which 
it  would  be  no  hard  matter  to  part  with  life  itself. 
We  must  not  think  of  heaven  and  salvation.  That 
gate  is  shut.  While  our  sins  remain,  there  can  be  no 
hope  of  returning  to  Paradise,  from  which  we  were 
driven  out.  If,  in  such  a  condition^  we  happen  to 
enjoy  the  good  things  of  the  present  life,  those  good 
things  are  not  ours.  They  do  not  proceed  from  that 
favour  of  God,  which  alone  could  render  them  truly 
good.  And  what  advantage  will  they  yield  to  those 
who,  in  a  short  time,  will  miserably  perish  ?  A  mag- 
nificent, perhaps,  and  costly  equipage,  but  the  last 
they  shall  ever  enjoy,  and  preparatory  to  their  con- 
demnation to  everlasting  death.  (.3.)  We  must  not 
only  lose  the  favour  of  God,  but  experience  the  inex- 
pressible bitterness  of  his  wrath  and  indignation.  Sin 
is  a  fatal  plague  :  it  infects  whatever  it  touches  :  the 
body,  the  soul,  and  ultimately  all  the  faculties  are 
tainted  by  its  dreadful  poison.  Every  thing  con- 
nected with  the  sinner  is  cursed,  "  It  shall  come  to 

»   1  Johniii.  20.  -   Ps.  Ixiii.  3. 


328  AND  FOKGIVE   US   OUR  DEBTS, 

pass,  if  thou  will  not  hearken  unto  the  voice  of  the 
Lord  thy  God,  to  observe  to  do  all  his  command- 
ments and  his  statutes  which  I  command  thee  this 
day ;  that  all  these  curses  shall  come  upon  thee, 
and  overtake  thee.  Cursed  shall  thou  be  in  the  city, 
and  cursed  shall  thou  be  in  the  field.  Cursed  shall 
be  thy  basket  and  thy  store.  Cursed  shall  be  ihe 
fruit  of  thy  body,  and  the  fruit  of  thy  land,  the  in- 
crease of  thy  kine,  and  the  flocks  of  thy  sheep. 
Cursed  shall  thou  be  when  thou  comest  in,  and 
cursed  shall  thou  be  when  thou  goest  out."' 

(4.)  But  "  all  these"  things,  though  grievous  to  re- 
late, and  hard  to  endure,  are  but  "  the  beginning  of 
sorrows."^  Far  heavier  punishment  of  their  iniquities 
will  be  inflicted  on  the  sinners  after  this  life,  through- 
out an  endless  eternity.  O  were  I  permitted  to  lead 
by  the  hand,  or  rather  by  the  ear,  those  irreligious 
persons  who  live  in  hardened  neglect  of  their  danger, 
and  conduct  them  to  the  iron  gates  of  hell, — presently 
to  behold  the  excruciating  torments  of  the  damned, — 
to  hear  the  wailings  and  lamentations  with  which  they 
unavailingly  lament  the  irrecoverable  loss  of  time 
sinfully  wasted,  of  labour  sinfully  bestowed,  of  Divine 
grace  sinfully  neglected, — to  perceive,  as  it  were,  in 
their  own  presence,  the  dreadful  but  uninterrupted 
strokes  of  the  sharpest  chastisements,  with  which  not 
flesh  only,  but  the  bones,  the  marrow,  the  whole 
frame  is  scourged  by  the  righteous  severity  of  God ! 
The  contemplation  of  such  anguish  might,  perhaps, 
strike  their  minds  with  horror,  impress  them  with  a 

'  Deut.  xxviii.  15—19.  ^  j^i^t.  xxiv.  8. 


AS   M'E  FORGIVE   OUR  DEBTORS.  329 

conviction  of  their  guilt,  and  throw  tliem  at  the  feet  of 
the  supreme  judge,  that  with  all  prayers,  and  groans, 
and  tears,  while  the  door  of  his  mercy  is  not  shut, 
the^^  might  implore  forgiveness.  These  are  not  the 
silly  bugbears  and  idle  phantasies  of  credulous  minds, 
but  the  oracles  of  undoubted  truth.  O  how  wretched, 
how  impossible  to  be  sufficiently  lamented  and  de- 
plored is  the  condition  of  those  who,  burdened  with 
the  guilt  of  their  sins,  have  not  obtained  forgiveness! 
"  Blessed,"  on  the  other  hand,  are  they  "  whose 
transgression  is  forgiven,  whose  sin  is  covered."^  For 
(1.)  They  are  then  delivered  from  the  wrath  and 
curse  of  God,  and  from  ever}^  thing  truly  evil. 
"  There  is  no  condemnation  to  them  which  are 
in  Christ  Jesus."*  They  have  no  reason  to  dread 
the  accusations  of  conscience,  the  reproaches  of  Satan, 
the  rigour  of  the  Judge,  the  vengeance  of  Deity,  the 
mention  of  hell.  What  accusation  can  conscience 
bring,  if  the  Lord  of  the  conscience  is  reconciled  ? 
With  what  reproaches  can  Satan  charge  them,  if 
"  God  justifieth  ?"^  What  room  is  there  to  dread  the 
severity  of  the  Judge,  or  the  wrath  of  Deity,  if  he  has 
once  declared  that  he  is  fully  satisfied?  Why  should 
the  mention  of  hell  alarm,  if  that  is  removed  against 
which  hell  is  threatened  by  him  who  alone  "  bath  the 
keys,  both  of  hell*  and  of  heaven  ?''^  If  fatherly 
chastisements  still  await  them,  yet  He  from  whose 
hand  they  come  is  a  kind  father,  not  a  severe  judge ; 
and  it  would  well  become  them  to  bow  and  kiss  that 

^  Ps.  xxxii.  1.  '  Rom.  viii.  1.  ^  Rom.  yjij.  33. 

*  Rev.  i.  18.  ^  i\]at.  xvi.  19. 


330  AND  FORGIVE  US  OUR  DEBTS, 

fatherly  rod.  "  I  will  bear  the  indignation  of  the 
Lord,  because  I  have  sinned  against  hira,  until  he 
plead  my  cause,  and  execute  judgment  for  me :  he 
will  bring  me  forth  to  the  light,  and  I  shall  behold  his 
righteousness."^  If  they  must  contend  with  the  va- 
rious afflictions  of  the  present  life,  yet  these  will  be 
unmingled  with  the  curse,  the  bitterness  of  which 
alone  produces  misery.  They  will  be  "  good,"^  and 
will  "  work  together  for  good."^  The  very  name  of 
death  ought  not  to  alarm  those  to  whom  God  is  recon- 
ciled ;  for,  when  it  has  lost  its  sting,  death  is  no  lon- 
ger the  penalty  of  sin;  but  the  close  of  sinning,  the 
condemnation  of  sin,  and  the  entrance  into  life.  He 
who  has  actually  obtained  forgiveness  of  sins  is  en- 
titled to  raise  a  song  of  triumph,  with  the  Apostle 
Paul,  over  death  and  hell.  "  O  death,  where  is  thy 
sting?  O  grave,  where  is  thy  victory?  The  sting 
of  death  is  sin;  and  the  strength  of  sin  is  the  law. 
But  thanks  be  to  God,  which  giveth  us  the  victory, 
through  Jesus  Christ  our  Lord."* 

(2.)  The  pardon  of  sin  does  not  only  free  the  sin- 
ner from  the  wrath  of  God,  but  restores  him  to  the 
Divine  favour  and  friendship.  As  it  originated  in  a 
love  of  benevolence,  and  in  the  gracious  purposes  of 
God  ;  so  it  places  the  sinner  in  such  a  condition  that 
God  regards  him  with  a  love  of  complacency,  and 
bestows  upon  him  the  enjoyment  of  his  grace  in  the 
most  delightful  manner.  He  is  then  enabled  to  be- 
hold the  face  of  God  as  an  indulgent  Father,  to  hekr 

*  Mic.  vii.  9.        2   Lam.  iii.  26,  27-         '  Rom.  viii.  28. 

*  1  Cor.  XV.  55 — 57. 


AS  WE  FORGIVE  OUR  DEBTORS.  331 

his  gracious  voice,  and  in  the  sweetest  intimacy  of 
Divine  fellowship  to  declare,  "  Thy  love  is  better 
than  wine.'"  "  For  I  will  not,"  saith  God,  "  contend 
for  ever,  neither  will  I  be  always  wroth  ;  for  the 
spirit  should  fail  before  me,  and  the  souls  which  I 
have  made.  1  have  seen  his  ways,  and  will  heal  him. 
1  will  lead  him  also,  and  restore  comforts  unto  him 
and  to  his  mourners.''"'  (3.)  Since  all  these  conse- 
quences flow  from  the  full  satisfaction  of  Christ,  by 
which  positive  happiness,  as  well  as  freedom  from  pu- 
nishment, has  been  obtained  for  believers ;  it  fol- 
lows that  the  pardon  of  sin  is  accompanied  by  the  ac- 
knowledgment of  a  title  to  everlasting  life.  He  who 
prays,  Forgive  us  our  debts,  prays  for  nothing  less 
than  the  most  perfect  happiness.  Blessed,  every  xvay 
blessed,  are  those  who  are  at  liberty  to  glory  in  the 
Lord  that  their  iniquities  are  pardoned.  And  who 
can  doubt  that  such  an  attainment  ought  to  be  the  ob- 
ject of  our  most  earnest  prayers ;  more  especially 
when  it  is  considered  that  the  attainment  is  not  so 
easy  as  many  persons  rashly  allow  themselves  to  be- 
lieve. What  labour,  and  sweat,^and  anguish,  and  suf- 
fering ;  what  a  dreadful  and  accursed  death  did  it  cost 
our  Lord  Jesus  Christ,  before  he  obtained  for  his 
elect  the  forgiveness  of  sins  ?  But  before  the  for- 
giveness which  has  been  obtained  can  be  applied  to 
them,  many  of  these  distresses  must  be  end'ired  by 
themselves.  Many  prayers,  and  griefs,  and  tears, — 
many  struggles  with  the  Devil  and  with  God, — many 
painful  conflicts  with  sinful  passions  must  take  place, 

^  Cant.  i.  2.  ^  jga,  i^ij,  16,  18.        ^  i^^-^q  xxii.  44. 


332  AND  FOUGIVE  us  OUR  DEBTS, 

ere  they  become  assured  of  their  reconciliation  with 
God.  The  groans  of  David,'  the  bitter  tears  of 
Peter,2  the  streams  that  flowed  from  the  eyes  of  tliat 
distinguished  and  blessed  sinner  who  washed  with 
them  our  Lord's  feet,''  all  speak  the  same  language. 

I  must  now  address  warm  exhortations  to  several 
classes  of  persons.  And,  1.  To  you  who  indulge  so 
freely  in  sinful  pleasure ;  who,  with  an  easy,  cheerful, 
and  smiling  countenance,  add  immeasurablj'^  every  day 
to  the  amount  of  your  debts  ;  whose  sins,  instead  of 
being  a  burden,  or  a  dread,  are  a  delight ;  who  "  drink 
iniquity  like  water."*  Believe  me,  or  rather  believe 
God, — this  mad  pleasure  in  sinning  will  end  either  in 
this  life,  or  in  the  next, — it  may  be  in  both, — in  the 
bitterest  sorrow.  You  will  one  day  "  say  of  laughter,  it 
is  mad  ;  and  of  mirth,  what  doeth  it  ?"  What  is  now 
swallowed  with  such  avidity  is  certain  poison,  which 
will  consume  your  bowels  with  excruciating  pain. 
Your  "  vine  is  of  the  vine  of  Sodom,  and  of  the  fields 
of  Gomorrah:  your  grapes  are  grapes  of  gall,  your 
clusters  are  bitter :  your  wine  is  as  the  poison  of  dra- 
gons, and  the  cruel  venom  of  asps.'"^  "  At  the  last,  it 
biteth  like  a  serpent,  and  stingeth  like  an  adder."^ 

But,  II.  Awake  from  your  sleep,  ye  who,  though 
burdened  with  such  a  load  of  debt,  yet  pass  through 
life  without  anxiety;  or  who,  if  any  anxiety  unwil- 
lingly overtakes  you,  endeavour  by  every  possible 
method  lo  shake  it  off,  resolving  that  you  will  not  dis- 
turb the  festivity  of  a  single  day,  the  cheerfulness  of 

^  Ps.  li.  and  xxxii.        2  jvjat.  xxvi.  75.       '  Luke  vii.  38. 
*  Job  XV.  16'.  5  j)gm  xxxii.  32,  33. 

^  Pro.  xxiii.  32. 


AS  WE  FORGIVE  OUR  DEBTORS.        333 

a  meal,  or  the  repose  of  anight.  What  sort  of  deadly 
sluggishness  must  belong  to  a  mind  which  so  shame- 
fully neglects  its  own  concerns?  Must  all  that  we 
have  said  about  the  baseness  of  sin,  and  the  obligation 
of  debt  by  which  the  sinner  is  bound,  pass  for  trifles 
and  for  delirious  dreams?  *'  Let  no  man  deceive  you 
with  vain  words  :"  you  unquestionably  owe  your  soul ; 
"  for  because  of  these  things  cometh  the  wrath  of  God 
upon  the  children  of  disobedience."^  "  Tribulation  and 
anguish"  shall  be  "  upon  every  soul  of  man  that  doetli 
evil,  of  the  Jew  first,  and  also  of  the  Gentile;  fi)r 
there  is  no  respect  of  persons  with  God."-  Do  you 
hope  to  discharge  your  own  debts?  You  never  can. 
The  strictest  of  all  creditors  keeps  accounts  which  even 
your  own  conscience  must  own  to  be  rigidly  exact. 
Do  you  presume  to  attempt  flight,  to  escape  from  the 
hands  of  your  creditor  ?  But  where,  or  how  ?  "  If 
you  ascend  up  into  heaven,  he  is  there :  if  you  make 
your  bed  in  hell,  behold,  he  is  there.  If  you  take  the 
wings  of  the  morning,  and  dwell  in  the  uttermost  parts 
of  the  sea  ;  even  there  shall  his  hand  lead  you,  ai]d  his 
right  hand  shall  hold  you."'  Where  will  you  find  an 
asylum  safe  against  the  omnipresent  Jehovah  ?  "  The 
I'ride  of  thine  heart  hath  deceived  thee."*  "  Though 
they  dig  into  hell,  thence  shall  mine  hand  take  them; 
though  they  climb  up  to  heaven,  thence  will  I  bring 
them  down.  And  though  they  hide  themselves  in  the 
top  of  Carmel,  I  will  search  and  take  them  out  thence  ; 
and  though  they  hide  from  my  sight  in  the  bottom  of 

1  Eph.  V.  G.  2  Rojjj   II  9^  11^  3  p^  cxxxix.  8     10. 

*  Obad.  3. 


334  AND  FORGIVE  US  OUR  DEBTS, 

the  sea,  thence  will  I  command  the  serpent,  and  he 
shall  bite  them.'"  Do  you  flatter  yourselves  with 
the  hope  that  these  accounts  will  never  be  exacted? 
God  hath  sworn  by  a  solemn  oath  that  they  will  cer- 
tainly be  exacted.  "  For  it  is  written,  As  I  live,  saith 
the  Lord,  every  knee  shall  bow  to  me,  and  every 
tongue  shall  confess  to  God.      So  then  every  one 

OF  us  SHALL  GIVE  AN  ACCOUNT  OF  HIMSELF  TO 

GoD."2  Or  do  you  imagine  that  you  will  easily  find 
some  means  of  defending,  palliating,  or  excusing  your 
admitted  transgressions  ?  Oh  vain  thoughts  of  the 
self-deceiver !  You  have  not  even  a  "  fig  leaf'^  to 
cover  your  nakedness.  "  Now  ye  have  no  cloak  for 
your  sins."*  "  That  every  mouth  may  be  stopped,  and 
all  the  world  may  become  guilty  before  God."^  And 
now,  by  what  reason,  or  by  what  appearance  of  rea- 
son, can  a  state  of  carelessness  so  madly  foolish  be  de- 
fended ?  You  have  still,  perhaps,  one  remaining  con- 
solation, in  the  thought  that  from  a  Being  infinitely 
good  there  will  be  no  great  difiiculty  in  obtaining 
pardon,  provided  that  on  your  dying  bed  j'ou  address 
God  in  the  words  of  the  publican,  '•  God  be  merciful 
to  me  a  sinner.""  But  who  are  you  that  dare  to 
promise  more  to  yourselves  from  the  goodness  of  God 
than  did  David,  or  Hezekiah,  or  Peter,  or  Paul,  and 
others  who,  yon  cannot  but  know,  were  the  intimate 
Friends  of  God, '^  and  'vho  yet  panting  and  toiling  as- 
cended through  the  valley  of  tears  to  the  hill  of  calm 
consolation  ?  Let  none,  none  imagine  that  he  will 
succeed  on  easier  terms. 

^  Amos  ix.  2,  5.  '  Rom.  xiv.  11,  12.         ^  Gen.  iii.  7- 

*  John  XV.  22.  ^  Rom.  iii.   19.         ^  Luke  xviii.  VS. 

'  Isa  xli.  8.     Ja.  ii.  23. 


AS  WE  FORGIVE  OUR  DEBTORS.  335 

III.  But  I  must  also  address  you  who  rashly  claim 
the  forgiveness  of  your  sins  as  obtained  and  certain, 
though  you  have  not  bewailed  your  sins  in  a  proper 
manner,  though  you  continue  to  live  in  them,  and 
though  you  do  not  exercise  justice,  kindness,  and 
love  towards  your  neighbours.  What  madness  is  this 
that,  on  a  matter  of  such  moment,  you  will  amuse 
yourselres  with  "  old  wives  fables"^  and  foolish 
dreams  ?  Our  sins — so  you  say,  so  you  profess  to 
believe, — have  been  pardoned  by  God.  And  trust- 
ing to  that  presumption,  you  harden  your  mind 
against  every  kind  of  warning  or  suspicion.  But 
when  were  the}'^  pardoned?  And  how?  On  what 
day  was  the  sentence  of  absolution  pronounced  ? 
Who  announced,  who  conveyed  to  your  mind  an 
intimation  of  the  fact  ?  Where  is  a  copy  of  this 
deed  to  be  be  found  ?  By  whom  was  it  written  or 
subscribed?  These,  you  reply,  are  mere  riddles, 
puzzling  questions,  which  no  man  understands,  and 
to  which  no  man  can  be  expected  to  reply.—  And  is 
it  so  ?  Are  you  ignorant  of  them  ?  Do  you  not 
understand  them?  Have  you  not  learned  them? 
And  yet  you  boast  so  confidently  that  the  sentence 
of  absolution  has  been  pronounced.  You  unques- 
tionably know  this,  that  you  are  guilty  of  aggravated 
crimes ;  that  you  deserve  eternal  condemnation  ; 
that  you  have  to  do  with  an  omniscient  and  just 
judge.  You  are  ignorant  of  the  time  and  manner  in 
which  your  pardon  was  obtained.  You  have  no 
proper  argument  to  offer  for  convincing  yourselves 

^   1  Tim.  ir.  7. 


336        AND  FORGIVE  US  OUR  DEBTS, 

or  others.  And  yet  you  choose  to  be  as  much  at 
ease,  as  if  you  had  contracted  no  debts,  or  at  least  as 
if  you  had  your  discharge  at  home.  Tell  me  honest- 
ly, have  you  acted  thus  about  your  pecuniary  debts  ; 
where,  if  any  thing  had  been  neglected,  it  might  be 
remedied  by  a  fitter  time  or  more  favourable  oppor- 
tunity? And  if  in  pecuniary  affairs  you  dare  not 
act  thus,  will  you  not  hesitate  to  do  so  in  this  great 
matter,  in  which  the  possibility  of  mistake  occurs  but 
once,  and  on  which  the  everlasting  salvation  or  per- 
dition of  your  souls  depends  ?  Rouse  yourselves 
from  this  lethargy.  Bestow  your  utmost  attention, 
lest  you  share  the  fate  of  some  criminal,  who,  impru- 
dently trusting  to  certain  spurious  letters  of  pardon 
which  some  impostor  had  put  into  his  hands,  is 
hurried,  at  a  time  when  he  least  expected  it,  to  igo- 
minious  execution. 

And  you,  my  brethren,  whom  I  love,  and  after 
whom  "  I  long  greatly  in  the  bowels  of  Jesus  Christ,"* 
act,  I  beseech  you,  with  greater  wisdom  and  prudence. 
Have  compassion  on  yourselves,  and  build  no  h^opes 
of  so  important  a  kind  on  any  but  a  solid  foundation. 
Every  one  of  you  is  compelled  along  with  me  to  ac- 
knowledge that  he  has  contracted  immense  and  vast 
debts,  which  he  cannot  refuse,  and  which  he  cannot 
discharge.  What  remains  but  that  you  turn  to  God, 
fall  upon  your  face,  and  with  sighs,  and  tears,  and 
sobs,  and  groans,  again  and  again  pour  out  this  pe- 
tition.     Forgive,   O   Lord, — Forgive,    O    Heavenly 

■  Phil.  i.  S. 


AS  WE  FORGIVE  OUR  DEBTORS.  337 

Father.  1  At  morning,  noon,  and  even, — by  day  and 
night  let  this  be  your  cry.  Break  in  at  times  on 
your  worldly  occupations.  Choose  a  solitary  spot 
to  transact  this  matter  with  God.  Even  in  the  midst 
of  business,  let  prayers  and  groans,  unheard  by  any 
ear  save  the  ear  of  God  himself,  ascend  to  his  throne. 
Give  no  peace  or  rest  to  your  mind  till  you  have 
obtained  it,  and  till  the  conviction  that  you  have 
obtained  it  is  supported  by  unanswerable  arguments. 
In  order  to  obtain  it,  attend  to  the  following  in- 
structions. (1.)  Make  an  unreserved  confession  of 
all  your  sins  to  God.  Nothing  is  unknown  to  him, 
and  all  dissimulation  is  regarded  by  him  as  the  mark 
of  a  mind  that  is  not  upright.  "  I  acknowledged  my 
sin  unto  thee,  and  mine  iniquity  have  I  not  hid.  I 
said,  I  will  confess  my  transgressions  unto  the  Lord  ; 
and  thou  forgavest  the  iniquity  of  my  sin."^  He 
that  covereth  his  sins  shall  not  prosper :  but  whoso 
confesseth  and  forsaketh  them  shall  find  mercy.^ 
(2.)  Submit  humbly  to  the  rod  of  his  fatherly  chas  • 

^  [What  better  can  we  do  than  to  the  place 
Repairing  where  he  judged  us,  prostrate  fall 
Before  him  reverent ;  and  pardon  beg  ;  with  tears 
Watering  the  ground,  and  with  our  sighs  the  air 
Frequenting,  sent  from  hearts  contrite,  in  sign 
Of  sorrow  unfeigned,  and  humiliation  meek  ? 
Undoubtedly  he  will  relent,  and  turn 
From  his  displeasure  ;  in  whose  look  serene. 
When  angry  most  he  seemed  and  most  severe, 
What  else  but  favour,  grace,  and  mercy  sfiione  ? 
Milton's  Paradise  Lost,  Book  X.] 
'  Ps-  xxxii.  5.  ^  Pro.  xxviii    13.     Luke  xv.  18,  19. 

1  John  i.  9. 

z 


338  AND  FORGIVE  US  OUR  DEBTS, 

tisement,  only  praying  that  he  may  "  not  rebuke  you 
in  his  anger,  or  chasten  you  in  his  hot  displeasure."* 
Let  this  be  your  prayer,  "  O  Lord,  if  thy  wisdom, 
and  holiness,  and  goodness  command  me  to  taste  the 
bitterness  of  my  sins  ;  if  I  must  want  for  a  time  the 
greatly  desired  light  of  thy  countenance,  for  the  sake 
of  which  I  would  cheerfully  part  with  every  thing 
that  is  most  delightful  in  this  world ;  if  I  must  ex- 
perience the  bitterness  of  thy  indignation,  which  is 
more  distressing  to  me  than  death  itself,  and  which, 
alas !  I  own  that  I  have  deserved ;  yet,  O  Lord,  I 
do  not  withdraw,  and  have  no  right  to  withdraw  my- 
self from  thy  authority.  Here  I  am,  ready  to  endure 
without  a  murmur  whatever  it  shall  be  thy  good  plea- 
sure to  lay  upon  me.  Only  lay  not  on  me  thy  wrath 
and  curse ;  chasten  me  in  moderation,  for  my  cor- 
rection, not  for  destruction  ;  and  when  I  shall  have 
been  chastened,  receive  me  at  length  into  thy  friend- 
ship, lay  aside  the  rod,  let  the  light  of  thy  counte- 
nance cheer  me  ;  "  make  me  to  hear  joy  and  gladness, 
that  the  bones  which  thou  hast  broken  may  rejoice."^ 
What  is  there  that  will  not  be  obtained  by  such 
humble  prayers  from  the  boundless  goodness  of  our 
heavenly  Father  ?  (3.)  Add  to  this  the  sincere  pro- 
fession of  ?i  forgiving^  spirit,  of  a  mind  quick  and 
ready  to  forgive, — not  merely  once  and  again,  but 
frequently,  as  often  as  occasion  offers, — even  if  it  be 
necessary,  "  not  seven  times  only,  but  seventy  times 
seven"  timgs  in  a  single  day  ;"*  not  on  slight  occa- 
sions, but  on  the  most  important ;  and  without  respect 

IPs.  Vi.    1.  2ps,  ]i}}. 

2  Animi  cuyyvufjtiKoZ.  *  Luke  xvii.  4.     Mat.  xviii.  21. 


AS  WE  FORGIVE  OUR  DEBTORS.  339 

of  persons,  even  towards  those  whom  you  have  laid 
under  many  obligations  to  gratitude.  With  what 
face  shall  we  who  owe  to  God  so  many  talents  ask 
pardon  from  our  creditor,  if  we  hesitate  to  forgive  a 
single  pound,  or  even  a  penny,  to  our  brethren  ?  Let 
us  see  that  we  do  not  bring  a  curse  upon  ourselves, 
and  not  a  blessing."^  The  majesty  of  God  will  not 
endure  to  be  mocked.^  (4.)  Declare  your  serious  re- 
solution to  avoid  sin  with  all  care  and  diligence.  As 
Elihu  says,  "  That  which  I  see  not  teach  thou  me : 
if  I  have  done  iniquity,  I  will  do  no  more."^  And  as 
the  whole  church  says,  "  So  will  not  we  go  back  from 
thee  :  quicken  us  and  we  will  call  upon  thy  name."^ 
For  it  is  certain  that  God  has  annexed  the  promise 
of  pardon  to  the  condition^  of  sincere  repentance. 

^  Gen.  xxvii.  12.  '  Mat.  vi.  14,  15 ;  xviii.  35. 

'  Job.  xxxiv.  32.  *  ps.  ixxx.  18. 

^  A  writer  so  deeply  imbued  as  Witsius  was  with  the  spirit 
of  the  gospel,  cannot  for  a  moment  be  supposed  to  employ  the 
word  condition  as  denoting  human  merit.  He  evidently  at- 
taches to  it  a  meaning  closely  resembling  that  of  our  West- 
minster Divines,  who  tell  us  :  "  The  grace  of  God  is  manifest- 
ed in  the  second  covenant,  in  that  he  freely  provideth  and 
offereth  to  sinners  a  mediator,  and  life  and  salvation  by  him, 
and  REQUIRING  FAITH  AS  THE  CONDITION  to  interest  them 
in  him."  (Lar.  Cat.  Q.  XXXII.)  In  both  cases,  the  word 
condition  means  simply  an  indispensable  requisite.  Though 
freely  employed  by  many  sound  divines,  the  word  has  come  to 
be  classed  with  the  voces  signatae,  which  more  correct  writers 
are  expected  to  avoid.  Few  will  dispute  the  principle,  that  a 
term  which  is  apt  to  be  interpreted  in  an  unsound  sense  ought 
to  be  abandoned,  wherever  another  tei-m  not  liable  to  the  same 
objection  can  be  conveniently  found.  But  those  who  have 
most  warmly  proscribed  this  and  similar  phrases  have  not  al- 


340        AND  FORGIVE  US  OUR  DEBTS, 

"  Wash  you,  make  you  clean  :  put  away  the  evil  of 
your  doings  from  before  mine  eyes  :  cease  to  do  evil : 
learn  to  do  well :  seek  judgment,  relieve  the  oppress- 
ed, judge  the  fatherless,  plead  for  the  widow.  Come 
now,  and  let  us  reason  together,  saith  the  Lord  : 
though  your  sins  be  as  scarlet,  they  shall  be  as  white 
as  snow :  though  they  be  red  like  crimson,  they  shall 
be  as  wool."^  "  Let  the  wicked  forsake  his  way,  and 
the  unrighteous  man  his  thoughts  :  and  let  him  return 
unto  the  Lord,  and  he  will  have  mercy  upon  him,  and 
to  our  God,  for  he  will  abundantly  pardon."^ 

If  we  pray  in  this  manner,  and  with  this  spirit,  we 
are  encouraged  to  expect  that  the  affections  of  our 
Heavenly  Father  will  be  moved  toward  us.  "  There- 
fore," says  he  of  Ephraim,  "  my  bowels  are  troubled 
for  him;  I  will  surely  have  mercy  upon  him,  saith 
the  Lord."^     In  the  very  midst  of  our  prayer,  he  will 

ways  been  careful  to  provide  proper  substitutes.  Actuated  by 
a  laudable  zeal  to  guard  against  every  appearance  of  setting 
aside  or  modifying  the  doctrines  of  "  free  grace,"  they  have 
sometimes  neglected  to  urge  the  absolute  necessity  of  faith  and 
repentance  in  order  to  salvation.  *'  Although  repentance  be 
not  to  be  rested  in  as  any  satisfaction  for  sin,  or  any  cause  of 
the  pardon  thereof,  which  is  the  act  of  God's  free  grace  in 
Christ  :  yet  is  it  of  such  necessity  to  all  sinners, 

THAT  NONE  MAY  EXPECT  PABDON  WITHOUT  IT."   (Conf. 

of  Faith,  c.  xv.  §  3.)  "  Except  ye  repent,"  said  our  Saviour, 
"  ye  shall  all  likewise  perish,"  (Lukexiii.  3,  5.)  The  Apos- 
tles proceed  in  a  similar  strain.  "  Repent  ye,  therefore,  and 
be  converted,  that  your  sins  may  be  blotted  out."  (Acts  iii. 
19.;>_Tr. 

^  Isa.  i.  16—18.  3  Isa.  Iv.  7- 

^  Jer.  xxxi.  20. 


AS  WE  FORGIVE  OUR  DEBTORS.  341 

sweetly  interrupt  us,  saying,  Rise  up,  my  Son,  wipe 
away  thy  tears,  cease  from  thy  groans,  thy  debts 
are  forgiven  thee,  my  "  anger  is  turned  away,"^  my 
friendship  is  renewed.  There  is  my  right  hand, 
the  pledge  of  my  favour.  Take  hold  of  it  with  faith 
and  love.  Come  nearer  that  I  may  embrace  thee.^ 
But  beware  of  new  offences.  I  do  not  promise 
thee  an  eternity  of  uninterrupted  love.^  O  words 
sweeter  than  honey,  dearer  than  gold,  more  pre- 
cious than  rubies !  Grant,  O  Lord  Jesus  Christ,  our 
Advocate*  and  intercessor,^  that  we  may  hear  these 
words  from  thy  mouth,  and  from  the  mouth  of  our 
Father,  by  thy  Spirit.     Amen. 

^  Isa.  xii.  1.  '  Gen.  xxvii.  26. 

^  This  expression,  which  ought,  perhaps,  to  have  been  better 
guarded,  must  be  interpreted  agreeably  to  the  context.  Those 
believers,  to  whora  the  joy  of  God's  salvation  has  been  restored, 
are  liable  to  be  again  deprived  of  that  enjoyment  by  falling  into 
those  sins  which  are  visited  by  his  fatherly  displeasure.  But 
the  act  of  justification  can  never  be  suspended  or  reversed. 
"  There  is  now  no  condemnation  to  them  which  are  in  Christ 
Jesus."  "  God  doth  continue  to  forgive  the  sins  of  those  that 
are  justified :  and  although  they  can  never  fall  from  the  state 
of  justification,  yet  they  may,  by  their  sins,  fall  under  God's 
fatherly  displeasure,  and  not  have  the  light  of  his  countenance 
restored  unto  them,  until  they  humble  themselves,  confess  their 
sins,  beg  pardon,  and  renew  their  faith  and  repentance." — 
(Conf.  c.  xi.  §  5). 

*  1  John  ii.  1.  *  Rom.  viii.  34. 


342  AND  LEAD  US  NOT  INTO  TEMPTATION, 


DISSERTATION  XIII. 

ON  LEADING  INTO  TEMPTATION. 

KAI  MH  EISENEFKHS  HMA2  EI2  HEIPASMON, 
AAAA  PT2AI   HMA2   AHO  TOT  nONHPOT. 

Whoever  has  God  for  his  friend  will  find  Satan  to 
be  his  enemy.  He  receives  the  name  of  Satan,* 
first,  because  he  is  the  adversary  of  God  himself; 
and  next,  because  he  is  the  adversary  of  those  whom 
God  honours  with  his  friendship,  who  love  God,  who 
rank  on  the  side  of  God,  who  bear  his  image,  and  re- 
flect, in  no  inconsiderable  degree,  the  brightness  of 
the  Divine  glory.  That  wicked  enemy  is  so  invete- 
rately  opposed  to  the  Divine  majesty  that  he  would 
gladly,  if  it  were  possible,  overturn  the  throne  of 
God.  As  he  utterly  despairs  of  accomplishing  that 
object,  he  throws  out  all  his  venom  against  the  elect, 
employs  every  expedient,  and  exhausts  all  his  devices 
to  enslave  those  whom  the  power  of  God  has  torn 
from  his  grasp.  "  The  great  red  dragon,"  when  he 
was  cast  out  from  heaven,  found  a  mad  solace  of  his 
misery  in  drawing  with  his  tail  as  large  a  proportion 
as  he  could  of  the  stars  of  heaven,  in  removing  them 
from  their  etherial  abode,  and  sinking  them  in  the 


IDti^)  an  adversary.^ 


I 


BUT  DELIVER  US  FROM  EVIL.  b    345 

bottomless  pit.^  He  assaulted  the  first  Adam  in  - 
Paradise,  and  "  beguiled  him  through  his  subtlety."^ 
He  made  an  attempt  on  the  second  Adam  in  the  wil- 
derness, but  his  efforts  were  foiled.  Disappointed  in 
that  expectation,  he  bends  all  his  attack  on  those  whom 
Christ  has  claimed  to  be  his  own.  When  he  sees 
them  extricated  from  his  toils,  loosed  from  his  shackles 
and  bolts,  restored  to  liberty,  and  proceeding  straight 
towards  the  glory  of  the  heavenly  kingdom, — he  is 
roused  to  rage  and  fury,  and,  "  like  a  roaring  lion," 
pursues  and  besets  them  from  every  quarter,  "  seek- 
ing whom  he  may  devour."^ 

But  this  hatred  must  be  mutual ;  as  was  ordained 
by  God  in  Paradise,  when  "  the  Lord  God  said  unto 
the  serpent,  I  will  put  enmity  between  thee  and  the 
woman,  and  between  thy  seed  and  her  seed :  it  shall 
bruise  thy  head,  and  thou  shalt  bruise  his  heel."* 
Those  who  are  desirous  to  practise  true  holiness  pur- 
sue the  Devil  and  all  his  works  with  a  deadly  hatred. 
There  is  nothing  which  they  are  more  desirous  to 
avoid  than  to  do,  or  say,  or  wish,  or  think  anything 
which  he  does  not  dislike.  That  mutual  hatred  is  the 
source  of  the  petition  which  we  are  now  to  explain. 
And  lead  us  not  into  temptation,  but  deliver 

us  FROM  evil. 

Having  already  confessed  our  sins,  we  have  prayed 
that  God  would  forgive  them,  and  restore  to  us  his 
friendship.  But  the  hope  of  obtaining  pardon,  or  the 
belief  that  it  has  been  obtained,  ought  to  produce,  in 


'  Rev.  xii.  3,  4.  «  2  Cor.  xi.  3. 

3   1  Pet.  V.  8.  *  Gen.  iii.  15. 


344         AND  LEAD  US  NOT  INTO  TEMPTATION, 

devout  minds,  a  state  of  feeling  exceedingly  remote 
from  security  as  to  the  past,  or  preparation  for  future 
transgressions.  The  brighter  the  discovery  of  the 
truth  that  "  the  Lord  is  good  and  ready  to  forgive,"* 
the  deeper  should  be  our  reverence  for  the  Divine 
majesty.  "  There  is  forgiveness  with  thee,  that  thou 
mayest  be  feared."^  A  sense  of  obligation  to  good- 
ness so  great  and  so  undeserved  ought  to  warm  our 
hearts  with  the  love  of  Him  who  is  infinitely  good 
and  holy,  and  thus  to  become  a  powerful  restraint 
from  sin.  It  ought  to  warn  us  not  to  incur  the  charge 
of  abusing  the  Divine  goodness,  not  to  renew  the  ne- 
cessity of  those  prayers  and  groans  and  painful 
exercises  which  we  have  already  experienced,  not  to 
lose  his  sweet  and  beloved  fellowship,  and  not  to  shut 
up  from  ourselves  the  path  to  its  recovery.  One 
thing  is  certain,  no  man  can  enjoy  the  delightful 
sense  of  his  justification,  who  does  not  earnestly  seek 
his  sanctification.  Now,  an  important  part  of  sancti- 
fication  is  the  hatred  and  avoidance  of  sin.  The 
sworn  enemy  of  our  souls  labours  incessantly  that,  as 
soon  as  we  have  been  freed  from  the  old  debts,  we  may 
immediately  contract  new.  But  the  very  fact  that  the 
exertions  of  our  enemy  are  thus  unremitting  ought  to 
redouble  our  watchfulness,  that  his  object  may  be  de- 
feated, and  that  we  may  prove  our  fidelity  to  our 
gracious  master.  And  such  is  the  reason  of  the  ad- 
mirable order  by  which  our  Lord  has  connected  this 
petition  with  the  preceding  one. 

There  are  two  things  chiefly  which  come  here  to 

^  Ps.  Ixxxvi.  5.  *  Pa.  cxxx.  4. 


BUT  DELVER  US  FROM  EVIL.  345 

be  considered.  I.  What  we  pray,  that  it  may  not  hap- 
pen. II.  What  we  pray,  that  it  may  happen.  We 
pray  that  God,  our  Father  who  is  in  heaven,  may  not 

LEAD  us  INTO  TEMPTATION.  We  pray  THAT  HE 
MAT    DELIVER    US    FROM    EVIL.       As    to    the    first    of 

these,  again,  we  are  to  inquire,  (1.)  What  is  tempta- 
tion f  (2.)  In  what  ivay  can  God  be  said  to  lead  us 
into  temptation  9  (3.)  In  what  se?ise  do  we  pray  that 
this  may  not  befall  us  ? 

Temptation  here  signifies  any  thing  said  or  done, 
or,  in  short,  any  occasion  whatever  by  which  we  are 
moved,  or  in  any  way  excited,  to  what  is  evil.  For  by 
these  means  a  man  is  tempted,  proved,  tried,  whether 
he  will  choose  to  remain  steadily  on  the  side  of  God 
and  of  virtue,  or  allow  himself  to  be  drawn  away  from 
them.  "  Thou  shalt  remember  all  the  way  which  the 
Lord  thy  God  led  thee  these  forty  years  in  the  wilder- 
ness, to  humble  thee,  and  to  prove  thee,^  to  know 
what  was  in  thine  heart,  whether  thou  would  keep  his 
commandments  or  no."  A  man  meets  with  this  kind 
of  temptation  in  more  ways  than  one.  It  arises  some- 
times from  internal  and  sometimes  from  external 
causes,  and  not  unfrequently  both  are  united  and  com- 

^  Deut.  viii.  2.     ^DD-^/  to  tempt  thee.      It  is  the  same 

word  which  is  used  in  Genesis  xxii.  1.  HD-]    D^H /J^m 

T  •  •      v:  I   : 

Dni^?^"nK  o,nd  God  did  tempt  Abraham.     Our  author  is 

known  to  have  greatly  excelled  as  a  Hebrew  scholar,  and  many 
of  his  quotations  seem  to  indicate  that  it  was  his  ordinary 
habit  to  read  the  Old  Testament  in  the  original  Hebrew,  in- 
stead of  the  vernacular  translation. — Ta. 


346  AND  LEAD  US  NOT  INTO  TEMPTATION, 

bined.  An  internal  temptation  springs  from  that 
wickedness  and  corruption  of  our  nature  which  every 
one  of  us,  alas!  has  too  frequently  experienced  ;  which 
the  Old  Testament  calls  the  evil  imagination,^  and 
which  is  described  in  the  pages  of  the  i\ew  Testament 
as  "  the  sin  that  dwelleth  in  us,*  the  flesh,'  or  lust,* 
and  the  law  of  sin  which  is  in  our  members.''^  By 
its  disorderly  motions  it  sometimes  impels  us  strongly 
towards  what  is  evil,  "  wars  against  the  law  of  our 
minds,"^  and,  unless  it  were  wisely  and  powerfully  re- 
sisted, it  would  lead  us  captives  to  "  the  law  of  sin," 
it  would  lead  us  astray,  and  would  end  in  death.  "  For 
if  ye  live  after  the  flesh,  ye  shall  die."^  Wisely  has 
the  Apostle  James  warned  us  of  these  consequences. 
"  Every  man  is  tempted  when  he  is  drawn  away  of 
his  own  lust  and  enticed.  Then  when  lust  hath  con- 
ceived, it  bringeth  forth  sin,  and  sin,  when  it  is  finish- 
ed, bringeth  forth  death."^ 

No  temptation,  certainly,  is  more  dangerous  than 
what  springs  from  this  internal  source.  It  scarcely, 
if  ever,  fails  to  produce  some  bad  consequence.  For 
though  it  does  not  always  lead  to  action,  or  break  out 
into  the  full  commission  of  crime,  yet  it  renders  a 
good  work  less  perfect  than  it  ought  to  be,  and  hin- 
ders that  proper  cheerfulness  with  which  the  mind  de- 
sires to  follow  the  practice  of  virtue.  "  The  flesh  lust- 
eth  against  the  spirit,  and  the  spirit  against  the  flesh  : 
and  these  are  contrary  the  one  to  the  other ;  so  that 

'  yin  -l^\  2  Rom.  vii.  17.  3  Rom.  vii.  18. 

*  Rom.  vii-  7,  8.       ^  Rom.  vii.  23.  «  Rom.  vii.  23. 

7  Rom.  viii.  13.         s  jas.  i.  14^  15. 


BUT  DELIVER  US  FROM  EVIL.  347 

ye  cannot  do  the  things  that  ye  wonld."^  In  that 
conflict,  sometimes  the  one  party  prevails,  and  some- 
times the  other ;  and  by  their  mutual  resistance  both 
are  weakened  in  all  their  actions.  Nay,  as  concupis- 
cence is  an  act  of  our  soul,  no  excitement  to  evil  can 
arise  from  that  cause  without  polluting  the  soul  it- 
self. 

True,  indeed,  the  Apostle  appears  to  distinguish 
between  himself  and  the  sin  that  dwelleth  in  him. 
<*  Now,  if  I  do  that  I  would  not,  it  is  no  more  I  that 
do  it,  but  sin  that  dwelleth  in  me."^  But  this  mode 
of  expression,  though  highly  proper  and  worthy  of  an 
Apostle,  is  rhetorical,  and  must  not  be  explained  ac- 
cording to  the  strict  meaning  of  the  words,  but  ac- 
cording to  the  intentions  of  the  writer.  If  we  look  at 
the  subject  itself,  "  the  sin  which  dwelleth  in  us"  is 
the  sin  of  the  person  in  whom  it  dwells.  When  sin 
does  what  is  evil,  we  in  whom  sin  dwells  do  that  evil. 
We  ourselves  have  to  confess,  bewail,  and  deplore  that 
sin,  and  to  ask  forgiveness  of  it  from  God.  If  Paul, 
when  led  by  his  sinful  desire  to  do  what  was  evil,  had 
imprudently  taken  occasion  from  this  to  plead  in  his 
own  defence,  it  would  have  been  contrary  to  the  views 
which  he  illustrates.  The  Apostle's  meaning  was  this. 
By  the  grace  of  God  he  had  become  a  different  per- 
son from  what  he  formerly  was.  He  was  not  only  a 
different  person,  but  the  servant  of  a  different  master.' 
He  was  no  longer  a  sinner,  who,  with  pleasure  and 
with  the  full  inclination  of  his  mind,  did  what  is  evil : 
but  a  saint  who  "  delights  in  the  law  of  God,"  and  ab- 

'    Gal.  V.  17.  2  Rom.  vii,  20. 

3  Neque  alium  solum,  sed  alius. 


348  AND  LEAD  US  NOT  INTO  TEMPTATION, 

hors  sin.  He  was  no  longer  "  the  servant  of  sin," 
from  which  he  had  been  released,  but  the  servant  of 
Christ.  So  far  as  he  was  a  saint  and  Christ's  servant, 
in  which  relation*  he  chose  to  be  chiefly  considered, 
he  did  no  sin  ;  but  only  so  far  as,  contrary  to  his  wish- 
es, there  existed  in  him  some  remains  of  sin,  which  he 
refused  to  acknowledge  as  his  own,  and  still  less  as  a 
part  of  himself.  The  conclusion  is,  that  every  temp- 
tation which  proceeds  from  an  internal  source  is  to  be 
deplored,  except  so  far  as  it  serves  to  illustrate  the 
power  of  the  Spirit,  which  represses  and  overcomes 
the  power  of  sin. 

Among  the  external  sources  of  temptation,  the  first 
place  is  due  to  Satan  or  the  Devil,  who  is,  by  way  of 
eminence,*  called  the  tempter.^  Having  assumed  the 
form  of  a  serpent,^  he  infected  the  first-made'  man  in 
paradise  with  the  poison  of  enticing  language.  He 
laid  his  snares  for  the  innocence  of  Job,  that  eminent- 
ly holy  man,  of  whom  God  himself  said,  "  that  there 
is  none  like  him  in  the  earth,  a  perfect  and  an  up- 
right man,  one  that  feareth  God,  and  escheweth  evil."^ 
He  attacked  David,  that  invincible  king,  who  had  gain- 
ed celebrity  by  his  victory  over  the  huge  giant,  and 
over  so  many  fierce  nations,  and  more  than  once  over- 
threw him.''  Not  only  did  he  stir  up  the  perfidious 
Judas  to  a  heinous  crime,  and  make  him  the  betrayer 
of  the  best  and  kindest  of  masters  ;  but  he  attacked 
Peter,  who,  till  then,  had  been  a  powerful  adversary, 
— strove  hard  "  to  sift  him  as  wheat,"^  and  after  large, 

^   A  qua  ffx'i""'     ^  **''■'  '^^"Z*'^-     ^  *  trei  ja^«  y,  Mat.  iv.  3. 
*  Gen.  iii.  1.  ^  jr^wToTXairTflK.  ^  Job.  i.  8. 

'  1  Chron.  xxi.  1.  *  Luke  xxii.  31. 


BUT  DELIVER  US  FROM  EVIL.  349 

express,  and  confident  promises,  drove  him  to  deny 
three  times  his  beloved  Lord.    He  manifests  the  same 
disposition  towards  all  who  are  the  servants  of  God 
and  of  Christ,  attacking  them  at  one  time  with  the 
cunning  of  the  serpent,  at  another  with  the  fierceness 
of  the  lion,   "  seeking  whom  he  may"  ruin  and  "  de- 
vour/'^   In  whatever  direction  we  move,  we  have  the 
strongest  reason  to  suspect  that,  under  the  herbs  and 
flowers,  this  deceitful  and  cruel  serpent  lies  concealed. 
That  tempter  has  his  stratagems,   which,   without 
sufi'ering  great  injury,  it  is  hardly  possible  for  us  to 
detect.    The  Apostle  Paul  calls  them  "  the  devices,"^ 
*'  the  wiles  "^  and  Christ  calls  them  "  the  depths  of 
Satan."'*     It  is  astonishing  with  what  power  and  effi- 
cacy he  everywhere  acts  on  the  minds  of  wretched 
mortals.     (1.)  He  enters  into  a  man,  so  as  to  seem  a 
domesticated  enemy.^     (2.)  He  throws  evil  thoughts 
into  the  heart,^  and  "  fills  the  heart"7  to  do  evil.    (3.) 
He    "   blinds    their   minds."^       (4.)    And    with   all 
subtlety."^    (5.)  And  with  the  greatest  success.^"    (6.) 
So  that  he  frequently  "  prevails,""  and  takes  some  of 
them  "  captive  at  his  will."^^    All  this  is  plainly  taught 
us  in  scripture. 

But  the  manner  in  which  those  things  are  accom- 
plished by  the  tempter  is  not  equally  clear.  He  la- 
bours, as  far  as  possible,  to  conceal  himself.  In  this 
lies  a  great  part  of  his  cunning,  that  his  snares  may 
take  effect  without  being  perceived.     We  are  almost 

'   1  Pet.  V.  8.  ^  ra  votifAura.  .    ^  tus  /n6oVnaS' 

*  Tufiuh  rov'SaTava.     ^  Luke  xxii.  3.  John.  xiii.  27. 
^  John  xiii.  2.       ^  ^ptg  v.  3.      »  2  Cor.  iv.  4.      *  2  Cor.xi.3. 
^  0  Eph.  ii.  2.  1 M  Kings  xxii.  2.  "2  Tim.  ii.  2C. 


350  AND  LEAD  US  NOT  INTO  TEMPTATION, 

entirely  unacquainted  with  the  nature  and  progress  of 
those  operations  by  which  mind  acts  upon  mind.  Yet 
with  the  assistance  of  Scripture,  accompanied  by  rea- 
son and  experience,  we  may  safely,  we  think,  advance 
the  following  statements  as  to  the  manner  in  which 
Satan  frequently  acts  on  our  minds.  I.  He  sometimes 
presents  to  the  external  senses  those  objects  which,  he 
knows,  are  fitted  to  affect  them  powerfully;  as  he 
presented  to  Eve  the  beauty  of  the  forbidden  tree,^ 
to  Achan  the  Babylonish  garment,*  to  David  naked 
Bathsheba.^  II.  He  knows  how  to  move  and  in- 
fluence the  mind  by  producing  certain  effects  on  the 
brain,  which,  by  natural  laws,  are  fitted  to  excite  cer- 
tain thoughts  in  the  mind,  whether  sleeping  or  awake. 
in.  By  the  motion  of  the  blood,  and  by  the  altera- 
tion of  the  prevailing  humours  in  the  human  body,  he 
can  excite  the  various  affections  of  love,  anger,  me- 
lancholy, and  the  like.  Thus  he  affected  powerfully 
in  Saul  the  black  bile,  which  produced  constitutional 
melancholy  and  dread  ;  and  afterwards  the  yellow 
bile,  which  produced  indignation  and  rage  against 
David.  IV.  It  is  true  that  he  cannot,  by  physical 
energy,  affect  the  understanding,  or  mould  the  judg- 
ment, or  bend  the  will.  That  power  over  our  minds 
belongs  to  God  alone.'*  But  as  spirit  is  exceedingly 
subtle,  it  appears  to  be  capable  of  maintaining,  and 
sometimes  actually  to  maintain,  some  intercourse  with 
our  minds,  which  leaves  upon  them  a  deep  and  power- 
ful impression, — in  the  same  manner  almost  as  angels 

>-  Gen.  iii.  C.  2  j^g,  ^^^  2I.  ^  2  Sam.  xi.  2. 

*  Pro.  xxi.  1. 


BUT  DELIVER  US  FROM  EVIL.  351 

communicate  their  thoughts  to  each  other.  This  may 
be  gathered  from  the  passages  already  quoted,  which 
cannot,  without  a  forced  interpretation,  be  understood 
to  refer  to  the  operation  on  the  body  alone,  and,  by 
means  of  it,  upon  the  mind.  An  additional  proof  may 
be  brought  from  suggestions  of  abstract  thoughts 
thrown  into  the  mind  about  God  and  divine  things, 
which  appear  to  be  purely  mental,  and  as  far  as  pos- 
sible removed  from  matter.  But  we  must  beware  of 
indulging  excessive  curiosity  in  such  matters.  Let 
this  one  thing  be  deeply  impressed  upon  our  heart, 
that  we  have  to  do  with  an  enemy  of  extraordinary 
skill  and  power,  who  knows  better  perhaps  than  our- 
selves the  concealed  approaches  to  our  minds. 

Next  to  the  Devil  as  a  tempter,  it  will  be  pro- 
per to  consider  the  worlds  whose  "  Prince"  and 
<'  God"  that  wicked  spirit  is.  "  The  prince  of  this 
world  Cometh."*  "  In  whom  the  god  of  this  world 
hath  blinded  the  minds  of  them  that  believe  not.''* 
By  the  world  are  sometimes  meant,  I.  Wicked  men, 
who  "  lie  in  wickedness,"^  who  pursue  good  men  and 
goodness  with  a  deadly*  hatred,^  who  endeavour  to 
involve  them  in  sinful  associations,*'  and,  to  em- 
ploy a  phrase  used  by  our  Lord,  supply  to  them  the 
place  of  Satan."^  IL  But  by  the  world  are  also  meant 
those  wicked  customs  which  prevail  among  men,  and 
are  opposed  to  the  rectitude  of  the  divine  command- 
ments. Paul  calls  it  "  the  course  of  this  world ,"8  and 
exhorts    Christians,     "    Be    not   conformed   to   this 


'  John  xiv.  30. 

2  2  Cor.  iv.  4             3  1  John  v.  19. 

^  Odio  Vatiuiano. 

^  John  XV.  J  8.            <^  Pro.  i.  11—14. 

"  Mat.  xvi.  23. 

^   Toy  cuma.  rotv  Ktru.ou  rourov. 

352  AND  LEAD  US  NOT  INTO  TEMPTATION, 

world ;"'  and  John  guards  the  disciples  against  that 
temptation  which  "  the  world,"  in  this  sense  of  the  ex- 
pression, commonly  presents  to  believers.  "  Love 
not  the  world,  neither  the  things  that  are  in  the  world. 
If  any  man  love  the  world,  the  love  of  the  Father  is 
not  in  him.  For  all  that  is  in  the  world,  the  lust  of 
the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of 
life,  is  not  of  the  Father,  but  is  of  the  world. ^  III. 
Lastly,  The  World  likewise  denotes  the  creatures  of 
Godi  so  far  as,  enslaved  by  sin,  and  "  made  subject 
to  vanity"  on  account  of  it,  they  allure  incautious 
minds  by  their  amiable  qualities,  and  become  the  ob- 
jects of  that  inordinate  affection  which  leads  to  spiritual 
adultery.  Thus,  the  brightness  of  the  sun,  and  the 
beauty  of  the  moon  and  other  heavenly  bodies,  so 
captivated  not  a  ^e'w  individuals  merely,  but  whole  na- 
tions, that  they  worshipped  them  as  supreme  divi- 
nities, or  at  least  associated  them  with  the  supreme 
Divinity.  Hence  Job  defends  the  purity  of  his  reli- 
gious worship  by  this  argument  among  others,  that  he 
had  not  beheld  the  sun  when  it  shined,  or  the  moon 
walking  in  brightness,"  so  that  his  "  heart  had  been 
secretly  enticed,  or  his  mouth  had  kissed  his  hand."' 
And  in  this  respect  The  World  may  be  classed  among 
our  tempters. 

Whether,  in  the  sense  which  is  here  given  to  the 
expression,  God  can  be  said  to  tempt  us,  deserves  in- 
quiry. The  Apostle  James  affirms  that  this  is  im- 
possible.    *'  Let  no  man  say  when  he  is  tempted,  I 

^  Ka)  (lit  cvrp^yifiari^iffii  t*  uiuvi  tovtu.       ^  1  John  ii.  15,  16. 
3  Job.  xxxi.  26,  27. 


BUT  DELIVER  US  FROM  EVIL.  353 

am  tempted  of  God,  for  God  cannot  be  tempted  with 
evil,  neither  tempteth  he  any  man."i  All  who  have 
a  proper  knowledge  of  the  infinitely  pure  holiness  of 
God  must  be  fully  convinced  that  he  is  not  the  author 
of  sin,  that  he  never  excites  or  persuades  to  what  is 
sinful.  "  Far  be  it  from  God  that  he  should  do 
wickedness;  and  from  the  Almighty  that  he  should 
commit  iniquity."*  To  maintain  that  God  is  the  au- 
thor of  evil  is  not  less  injurious  to  him  than  to  affirm 
that  there  is  no  God.  There  is  a  discourse  by  Basil 
the  Great,  which  bears  this  inscription,  ''  That  God  is 
not  the  author  of  evil."*  In  that  discourse  the  obser- 
rations  which  I  have  now  made  are  beautifully  follow- 
ed  out,  and  I  shall  gratify  my  readers  by  inserting  a 
portion  of  his  argument.  "  That  man  is  ascertained 
to  be  a  fool  in  mind  and  understanding  who  says  that 
there  is  no  God.  He  is  next  to  him,  and  not  a  whit 
behind  him  in  respect  of  folly,  who  says  that  God  is 
the  author  of  evil.  I  consider  both  to  be  equally  cri- 
minal, for  both  equally  deny  Him  who  is  good ;  the 
one  asserting  in  an  unqualified  manner  that  he  does 
not  exist,  and  the  other  affirming  that  he  is  not  good. 
For  if  he  is  the  author  of  evil,  he  is  consequently  not 
good,  and  if  he  is  not  good,  he  is  not  God  ;  so  that 
there  is  on  both  sides  a  denial  of  God."* 

\l^-''^^\      .     „  ^  Job.  XXXV.   10. 

i^oXii^'cf,i,cs^  i  Xi'yo,^  ««^<?,  £,rt,,  ,1,^,  ^3,  ©^^^        'O^.V/^„  yi,^ 


354         AND  LEAD  US  NOT  INTO  TEMPTATION, 

We  must  therefore  take  the  most  scrupulous  care, 
not  only  in  our  reasonings,  which  are  sometimes  apt 
to  become  too  curious  and  rash, — but  in  the  whole 
course  of  our  meditartions,  and  throughout  our  whole 
life,  that  we  never,  in  any  manner,  impute  the  blame 
of  our  sins  to  Divine  Providence.  This  would  be  the 
height  of  impiety.  Nor  ought  such  an  acknowledg- 
ment to  be  extorted  from  us  by  the  attacks  of  adver- 
saries who  cavil  at  sound  doctrine,  but  by  a  love  and 
reverence  for  the  divine  hohness.  We  ought  to  give 
the  most  earnest  attention  that  our  conversations  and 
thoughts  may  be  of  such  a  character  as  to  reflect  no 
dishonour  on  that  most  holy  and  most  divine  truth. 
With  respect  to  God,  we  ought  always  to  believe  and 
assert  to  his  glory,  that  "  He  is  the  Rock,  his  work  is 
perfect ;  for  all  his  ways  are  judgment ;  a  God  of 
truth  and  without  iniquity,  just  and  right  is  he."^ 
With  respect  to  ourselves,  for  the  suppression  of 
foolish  pride,  we  ought  firmly  to  believe  that  tiie  whole 
blame  of  sinful  actions  lies  with  us  ;  that  God  may  be 
always  justified,  and  that  man,  convicted  by  con- 
science of  his  sins,  may  be  condemned  by  his  own 
sentence. 

And  yet  our  Lord  Jesus  does  express  himself  on 
this  subject  as  if  our  Heavenly  Father  may  sometimes 
lead  his  people  into  temptation.  Some  people,  in- 
deed, have  thought  proper,  in  repeating  as  well  as  in 
explaining  the  Lord's  Prayer,  to  soften  the  harshness 

tiveci  "Sto^i^ifitves.      'Ei    yu^   xay.av  aiTia;,  ovk   ayetBos  ^K>^i>fOTr  h  Ti 
^  Deut.  xxxii.  4. 


BUT  DELIVER  US  FROM  EVIL.  355 

of  this  expression.  Cyprian  reads  it,  Suffer  us  not 
TO  BE  LED  INTO  TEMPTATION,  and  SO  it  is  found,  as 
Augustine^  assures  us,  in  many  Latin  copies.  But  it 
is  not  consistent  with  modesty  to  take  so  much  upon 
us  as  to  venture  to  correct  wisdom  itself.  We  must  not 
change  the  words  of  Christ,  for  which  no  mortal  can 
substitute  any  that  are  more  appropriate.  But  we 
ought  to  examine  their  true  sense.  Our  Lord  used  lan- 
guage which  his  disciples  had  been  accustomed  to  hear. 
It  is  a  prayer  which  frequently  occurs  in  the  Hebrew 
writings.  Lead  us  not,  or  cause  us  not  to  come,,  into 
the  hand  of  temptation  .^  That  phrase  expresses  very 
emphatically  the  powerful,  but  just,  holy,  and  pure 
providence  of  God  regarding  tempters,  temptation, 
and  the  consequence  of  temptation. 

This  is  manifested  in  the  following  ways.  I.  He 
gives  the  tempter  a  permission — not  a  moral  but  an 
actual  permission — to  employ  his  arts.  All  the  crea- 
tures, not  excepting  even  the  devils  themselves,  are 
so  completely  in  the  hand  of  God,  that  they  cannot 
move  a  hair's  breadth  without  his  will.  It  is  therefore 
impossible  that  any  schemes,  to  which  he  does  not 
consent,  can  be  attempted  against  the  elect  of  God. 
Thus,  he  permitted  Satan  to  "  persuade  Ahab  and 
prevail,"  by  becoming  "  a  lying  spirit  in  the  mouth 
of  all  his  prophets,"^  He  permitted  him  to  tempt 
David,  so  that  the  same  action   is  attributed  to  God 


'  De  bono  perseverantiae,  C  vi. 
*  1  Kings  xxii.  22. 


356         AND  LEAD  US  NOT  INTO  TEMPTATION, 

and  to  Satan,  but  in  a  different  sense.     "  Satan  stood 
up  against  Israel,  and  provoked  David  to  number 
Israel."*     "  And  again  the  anger  of  the  Lord  was 
kindled  against  Israel,  and  he  moved  David  against 
them  to  say,  Go,  number  Israel  and  Judah."*      It 
is  attributed  to  Satan,  as  the  enemy  who  labours  of 
his  own  accord  to  accomplish  the  destruction  of  men  j 
to  God,  as  the  wise  and  holy  Governor  of  all  that 
happens  in  the  universe.     In  nearly  the  same  manner, 
the  false  prophets  were  permitted  to  tempt  the  Jewish 
people,  which  Jeremiah  does  not  hesitate,  though  in  a 
sound  sense,  to  attribute  to  Jehovah.     "  Ah  !  Lord 
God,  surely  thou  hast  greatly  deceived  this  people 
and  Jerusalem,  saying,  ye  shall  have  peace."^     He 
refers  to  the  addresses  of  the  prophets,  who  promised 
safety  and  prosperity  to  the  people,  and  especially  to 
Jerusalem,  which  shortly  afterwards  was  reduced  to 
the  extremity  of  desolation.     He  ascribes  it  to  God, 
who  had  permitted  the  prophets  thus  to  lie,  and  even 
to  use  his  name,  and  had  not  in  every  instance  visited 
them  with  immediate  punishment.     He  regards  God 
as  a  just  judge,  who  gave  up  "  a  rebellious  people, 
lying  children,  children  that  would  not  hear  the  law 
of  the  Lord;  which  said  to  the  seers,  see  not:  and 
to  the  prophets,  prophesy  not  unto  us  right  things, 
speak  unto  us  smooth  things,  prophesy  deceit  ;"*  and 
who  permitted  them  to  take  pleasure  in  the  smooth 
language  of  their  deceivers.     But  some  will  prefer, 

^  1  Chron.  xxi.  1.  '2  Sam.  xxiv.  1. 

^  nrn  nyb  nNu;n  a^rt  pK.    Jer.  iv.  lo. 

*  Isa.  XXX.  9,  10. 


BUT  DELIVER  US  FOR  EVIL.  357 

it  may  be,  to  interpret  this  language  interrogatively 
as  the  expression  of  astonishment,  "  Hast  thou,  O 
Lord  God,  greatly  deceived  this  people  ?"  As  if  he 
had  said,  "  How  does  this  agree  with  the  promises  of 
God  ?  Is  it  possible  that  God  can  impose  on  any 
person  ?'*  Whatever  may  be  the  true  interpretation 
of  Jeremiah's  words,  we  must  hold  it  as  certain  that 
no  temptation  befalls  any  one  but  agreeably  to  the 
permission  and  government  of  God.  And  this  is  the 
smallest  part  of  what  our  Lord  intended  to  convey  by 
this  phrase  in  the  Lord's  prayer,  "  Lead  us  not,  that 
is,"  says  Theophlact,^  "  suffer  us  not  to  fall  into 
temptation."^ 

II.  With  respect  to  temptation  many  things  are 
ascribed  to  the  providence  of  God.  It  sometimes 
happens  that  the  person  who  is  to  be  tempted  is 
brought  into  that  situation,  and  placed  in  those  cir- 
cumstances, in  which  the  tempter  has  an  opportunity 
of  exercising  all  his  wiles.  *'  Then  was  Jesus  led  up  of 
the  Spirit,"  that  is,  the  Spirit  of  God,  "to  be  tempted 
of  the  Devil.''^  III.  There  are  some  cases  in  which, 
in  the  exercise  of  that  sovereign  freedom  which  he 
displays  in  the  dispensation  of  his  grace,  either  for  the 
punishment  of  past  sins  or  for  the  manifestation  of 
human  infirmity,  he  withholds  from  the  person  tempt- 
ed that  powerful  assistance  which  was  necessary  for 
repelling  the  attack.  We  have  a  remarkable  example 
of  this  in  the  history  of  Hezekiah.     "  Howbeit,  in  the 

'  On  the  xi.  chapter  of  Luke. 
its  ^u^affAli,  *  Mat.  iv*  1. 


358         AND  LEAD  US  NOT  INTO  TEMPTATION, 

business  of  the  ambassadors  of  the  princes  of  Baby- 
lon, who  sent  unto  him  to  inquire  of  the  wonder  that 
was  done  in  the  land,  "  God  left  him,  to  try  him, 

THAT  HE  might  KNOW  ALL  THAT  WAS  IN  HIS 


HEART 


'n 


When,  therefore,  we  pray  that  our  heavenly  Father 
may  not  lead  us  into  temptation.  I.  We  express  the 
hatred  which  we  bear  to  sin,  and  our  anxious  desire 
and  careful  watchfulness,  that  we  may  not  fall  into 
its  snares.  "  Ye  that  love  the  Lord,  hate  evil :  he 
preserveth  the  souls  of  his  saints  ;  he  delivereth  them 
out  of  the  hand  of  the  wicked."*  II.  We  acknow 
ledge  our  weakness,  which  will  be  easily  overcome 
by  so  powerful  a  host  of  enemies.  In  this  sense, 
every  one  of  us  has  occasion  to  say,  "  I  am  ready  to 
halt.''^  III.  We  pray,  (1.)  That  he  may  not  permit 
us  to  meet  with  those  temptations  which  we  are  un- 
able to  overcome,  that  he  may  "  not  suffer  us  to  be 
tempted  above  what  we  are  able,  but  may  with  the 
temptation  make  a  way  to  escape,  that  we  may  be 
able  to  bear  it."*  (2.)  That  in  any  temptations  what- 
ever he  may  not  forsake  us,  or  leave  us  to  ourselves 
or  to  our  enemies,  or  deprive  us  of  that  assistance 
without  which  we  can  do  nothing,  as  once  happened  to 
Hezekiah.  "  O  forsake  rae  not  utterly.*  (3.)  That, 
on  the  contrary,  he  may  be  present  with  us  by  the 
efficacious  assistance  of  his  Spirit,  by  whose  power 
we  may  successfully  repel  every  attack.     "  O  keep 


1  2  Chr.  xxxii.  31.  «  Ps.  xcvii.  10. 

3  Ps.  xxxviii.  18.  *  1  Cor.  x.  13. 

*  Ps.  cxix.  8. 


BUT  DELIVER  US  FROM  EVIL,  859 

iiiy  soul,  and  deliver  me :  let  me  not  be  ashamed  ;  for 
I  put  my  trust  in  thee.  Let  integrity  and  uprightness 
preserve  me  ;  for  I  wait  on  thee."^ 

The  meaning,  therefore,  is  not  that  God  may  not 
permit  us  to  fall  into  temptations,*  which  is  the  com- 
mon lot  of  all  Christians,  and  particularly  of  those 
who  have  made  the  greatest  proficiency  in  the  school 
of  Christ,^  but  that  he  may  not  allow  us  to  sink  under 
the  load.  For  "  to  come  into  temptation,"^  to  "  en- 
ter into  temptation,"^  signifies  to  be  so  involved  in 
allurements  and  dangers  that  escape  is  impossible.^ 
The  Hebrews  express  it  more  fully,  *'  to  come  into 
the  hand  of  temptation,"  that  is,  into  its  power  and 
dominion.7  In  short,  to  be  led  into  temptation  is 
*'  to  be  vanquished  by  temptation,  and  to  come  un- 
der its  power."^  Not  only  does  God,  in  many  in- 
stances, leave  wicked  men  to  their  own  vicious  incli- 
nations, "  giving  them  up  to  uncleanness,  through  the 
lusts  of  their  own  hearts  ;''^  but  he  abandons,  as  it 
were,  for  a  time,   those  also  who  place  an  excessive 

'  Ps.  XXV.  20,  21.       '  'xrtt^airfioTi  -n^i-riTrtif.        ^  Ja.  i.  2,  3. 

*  HDM  Kin 

X   -  : 

^  ilai^^iirdxi  us  TTii^affiov. 

^  Mat.  xxvi.  41.    Mark  xiv.  38.    Luke  xxii.  40. 

^  The  reader  may  consult  the  learned  Annotations  of  Gro- 
tius. 

"  KV^nv6r,vat  v-ro  rev  9rii^a.a(Jt,ou,  ko.)  tl<rt>^h7v  lit  rh  vrrav  aurov. 
Theoph.  Horn.  27.  [ElinXhTv  iig  rhv  ^rrav  is  an  idiomatic 
phrase  not  easily  translated,  but  its  meaning  is  precise  and 
clear.  It  conveys  more  strongly  than  xv^nvinvat  the  idea  of  a 
decided  victory — Tr.] 

5  Rom.  i.  24. 


360  AND  LEAD  US  NOT  INTO  TEMPTATION^ 

confidence  in  their  own  strength.  Against  such  an 
evil  we  are  commanded  to  guard  by  acknowledgment 
of  our  weakness  and  by  incessant  prayer. 

We  have  thus  attended  to  the  negative  part  of  the 
petition, — to  those  things  respecting  which  we  pray 
that  they  may  not  happen  to  us.     We  pray,   on   the 
other  hand,    that    God  may   deliver  us  from   evil. 
Here  we  must  inquire,   first,   what  is  meant  by  evil, 
and  next,   in    what  deliverance  from   evil  consists. 
Evil  may  be  explained  in  two  ways,  either  as  mean- 
ing that  which  is  evil  or  him  who  is  evil.     If  we  take 
it  in  the  former  sense,  evil  will  be  of  the  same  import 
as  sin.      Chrysostom   has   properly   observed,*  that 
'TTovYishv  (evil)  is  derived  aero  rou  'ttovovj   from   labour^ 
because  sin  brings  to  man  nothing  but  labour  and 
uneasiness,  while  true  "  quietness'*  of  mind  is  found 
only   in    the   exercise    of  virtue.      "   The   work  of 
righteousness,    shall    be   peace ;   and    the    effect   of 
righteousness,   quietness,  and  assurance   for   ever.*'* 
And  in  this  sense  the  word  ^ovtj^w,  connected,  too,  with 
the  article,  is  used,  "  the  whole  world  lieth  in  wicked- 
ness."^    If  we  interpret  it  in  this  way,  we  shall  con- 
clude that  we  are  commanded  to  pray,  not  for  exemp- 
tion from  all  annoyances,   but  for  a  mind  fortified 
against  temptations  to  sin.     "  I  pray  not,"  said  our 
Lord,'*  "  that  thou  shouldest  take  them  out  of  the 
world,  but  that  thou  shouldest  keep  them  from  the 
EviL.^    <'  And  the  Lord  shall  deliver  me,"  says  Paul, 

*  Horn.  VII.     On  the  Acts  of  the  Apostles. 
'  Isa.  xxii.  17. 

'  i  xefffies  okts  l»  tS  ^evti^u   KfiTai.  *  John  xvii.  15. 

aX\"iva  rn^Tia-ris  uureut  Ik   t$u  irofn ^ov. 


BUT  DELIVER  US  FROM  EVIL.  36 1 

"  from  EVERY  EVIL  WORK."^  There  is  a  close  resem- 
blance between  these  expressions  and  a  form  of  prayer 
in  use  among  the  ancient  Hebrews.  "  And  bring  us 
not  into  the  hands  of  sin,  nor  into  the  hands  of  trans- 
gression."2 

But  the  greater  part  of  commentators,  both  ancient 
and  modern,  understand  by  evil^  in  this  place,  the 
evilone,^  the  Devil.  In  this  sense  the  word  occurs 
in  the  following  passages.  "  When  any  one  heareth 
the  word,  and  understandeth  it  not,  then  cometh  the 
WICKED  ONE,*  and  catcheth  away  that  which  was 
sown  in  the  heart."  "  Above  all,  taking  the  shield  of 
faith,  wherewith  ye  shall  be  able  to  quench  all  the 
fiery  darts  of  the  wicked,"  that  is,  of  the  wicked  one.^ 
Chryspstom^  interprets  it  in  this  manner :  "  He 
calls  the  Devil,  in  this  place,  the  evil  one.  He  is, 
by  way  of  eminence,  so  called,  on  account  of  his  su- 
perlative wickedness,  and  because,  though  he  has  re- 
ceived no  injury  from  us,  he  carries  on  against  us  an 
implacable  war.""^  And  certainly  this  appellation  of 
the  evil  one  is  properly  applied  to  that  wicked 
spirit,  because  he  does  nothing  but  what  is  evil, — be- 
cause all  the  evil  that  exists  in  the  universe  originated 

X  "  ~:      "     '  :         V   ••        ••    •  •    :  ~  : 

^  rev  irovn^of.  * 'i^^ireti  o  vrortt^if,  Mat.  xiii.  19. 

fC'tffai, 

«  Horn.  XIX.  on  Mat.  vi. 

^IltfV^of  tvraZSa  riv  ^idSoXtf  xaXiT.  Kar  ^^o^rit  Se 
tvT*s  ixsTvos  xaXiTrat  J/a  rhv  iiTt^SoXh*  rrg  xaxiat,  xui  l^tiddt 
ftti^h  trao'  fi/Au*  i^ixn^uf  ifxov^ov  x^og  fifAXS  i/C^t  f'^*  voXifiot. 


362  AISD  LEAD  US  NOT  INTO  TEMPTATION, 

with  him, — because  in  doing  evil  and  in  persuading 
others  to  do  evil,  he  finds  his  only  delight,  the  wicked 
and  malignant  solace  of  his  desperate  misery.  These 
names  applied  to  him  ought  to  excite  our  hatred  and 
dread. 

To  be  delivered  from  evil  does  not  mean  to  be  so 
preserved  by  divine  power  that  we  may  not  after- 
wards fall  into  any  sin,  or  that  we  may  never  be  ex- 
posed to  the  assaults  of  the  Devil.  Our  condition 
in  this  world  does  not  allow  this.  But  it  denotes  that 
gracious  government  of  Divine  Providence,  by  which 
the  more  powerful  and  formidable  attacks  of  the  Devil 
are  prevented,  or  the  necessary  supplies  of  strength 
administered  to  us,  that  we  may  not  yield  or  be  over- 
come. Devout  men  hate  the  Devil  and  all  his  works 
so  thoroughly,  that  they  desire  to  have  nothing  to  do 
with  him.  But,  if  that  cannot  be  obtained,  if  they 
must  sometimes  encounter  that  fierce  and  dangerous 
enemy,  they  pray  that  God  may  grant  them  spiritual 
courage,  prudence,  and  perseverance,  that  they  may 
break  his  power,  elude  his  cunning,  and  repel  every 
attack.  They  pray  also  that,  by  means  of  these  very 
contests,  the  invincible  strength  of  divine  grace  to- 
wards them  may  be  made  to  appear,  and  that  the 
firmness  of  Christian  virtues  may  be  manifested  and 
increased,  till  at  length  that  enemy  is  completely  van- 
quished, trampled  under  their  feet,  and  "  cast  into  the 
lake  of  fire  and  brimstone,"^  from  which  he  will  never 
come  forth  to  enter  again  into  battle. 

What  we  have  now  said  may  be  briefly  summed 
up  in  the  following  manner.     A  Christian  ought  to 

'  Rev.  XX.  10. 


BUT  DELIVER  US  FROM  EVIL.  363 

pray  daily  to  his  Heavenly  Father  that  he  may  not 
be  led  into  temptation,  but  that,  when  temptation  does 
occur,  he  may  courageously  resist  evil.  The  necessity 
of  this  petition  may  be  proved  by  various  arguments. 
I.  The  road  in  which  we  have  to  travel  is  narrow, 
and  we  are  not  permitted  to  depart  from  it  to  the  right 
hand  or  to  the  left.  "  Because  strait  is  the  gate,  and 
narrow  is  the  way,  which  leadeth  unto  life."^  *'  Turn 
not  to  the  right  hand  nor  to  the  left :  remove  thy 
foot  from  evil."2  And  that  road  is  beset  on  every 
hand  by  numerous  foes,^  who,  at  almost  every  step, 
have  spread  and  concealed  their  snares.*  On  this 
side,  Satan  presses  us  hard  with  all  his  infernal  forces, 
and  on  that  the  world  surrounds  us  with  its  toils. 
Within,  the  flesh  pursues  us,  and  you  can  scarce  plant 
your  foot  on  a  spot  that  is  not  entangled  with  nets. 
Our  enemies  have  learned  to  weave  those  nets  out  of 
nearly  every  kind  of  materials  ;  not  only  from  those 
things  which  in  their  very  nature  are  evil,  but  also 
from  what  are  indiflPerent  and  lawful,  and  even  from 
such  as  are  positively  good,  which  are  easily,  but 
dangerously,  abused.  Almost  every  thing  that 
happens  in  the  world,  after  sin  has  begun  to  exert  its 
power,  possesses  some  charm  by  which  you  are  fasci- 
nated before  you  are  aware.  In  short,  wherever  you 
go,  either  a  snake  lurks  in  the  grass,  or  you  walk  over 
fires  concealed  from  your  view  by  the  ashes  which 
cover  them.  II.  Those  enemies  are  stern  and  fierce,^ 
cunning  and  wicked.®     They  labour  to  take  from  us 

^  Mat.  vii.  14.     '  Pro.  iv.  27.       '  Ps.  iii.  2. 

*  Ps.  X.  8.  5  Eph.  vi.  12.     «  Jer.  xvii.  9;  Eph.  vi.  11. 


364         AND  LEAD  US  NOT  INTO  TEMPTATION, 

all  our  wealth,  "  the  robe  of  righteousness,"^  the  orna- 
ment of  the  divine  image,  the  union  of  faith,  the  in- 
heritance of  salvation, — in  short,  the  very  life  of  the 
soul.  "  There  is  no  discharge  in  this  war:''*  we 
must  either  conquer  or  die.  III.  And  yet  we,  whose 
enemies  are  so  numerous  and  powerful,  are  unable  to 
make  effectual  resistance,  and  ought  to  adopt  the  lan- 
guage of  king  Jehoshaphat,  "  O  our  God,  we  have  no 
might  against  this  great  company  that  cometh  against 
us ;  neither  know  we  what  to  do :  but  our  eyes  are 
upon  thee."3  IV.  We  carry  about  and  within  us 
something  which  maintains  a  secret  conspiracy  with 
our  outward  foes.  We  have  "  the  sin  that  doth  easily 
beset  us,"*  a  strong  propensity  to  do  what  is  evil,^ 
"  a  law  of  sin"  which  dwells  "  in  our  members,"^  the 
fuel  of  all  evil,  which  needs  but  a  spark  to  be  thrown 
in  to  make  it  burst  into  a  flame."^  If  all  these  things 
be  attentively  put  together,  who  does  not  see  that  we 
are  laid  under  the  strongest  necessity  to  cry  out  con- 
tinually, Lord^  lead  us  not  i?ito  temptation  9 

This  prayer,  however,  ought  to  be  so  conducted  as 
to  neglect  nothing  that  has  been  entrusted  to  ourselves. 
We  ought  to  pray  to  God  with  such  consciousness  of 
our  infirmity  and  weakness,  we  ought  to  implore  his 
aid  with  such  earnestness,  as  if  the  result  of  this  con- 
test depended  on  him  alone,  and  as  if  nothing  could 
be  contributed  by  ourselves.  We  ought,  at  the  same 
time,  to  do  every  thing  with  such  care  and  watchful- 

1  Isa.  Ixi.  10.  2  Eccl.  viii.  8.  3  2  Chr.  xx.  12. 

*   ivrs^'KTrcLTOi  afAU^ria.^  Heb.  xii.  1. 
'  Gen.  vi.  5:  viii.  21.         ^  Rom.  vii.  23.         "  Ja.  iii.  5. 


BUT  DELIVER  US  FROM  EVIL.  365 

Tiess  as  if  without  it  God  were  unwilling  to  bestow  his 
aid,  or  to  grant  a  successful  close  of  the  battle. 
While  he  has  undertaken  to  protect  those  who  are 
his  own,  prayer  is  necessary  to  obtain  the  fulfilment 
of  his  promises.  But  he  bestows  also  on  his  people 
the  disposition  to  protect  themselves.  "  He  that  is 
begotten  of  God  keepeth  himself,  and  that  wicked 
one'  toucheth  him  not."  We  must  join  in  practice 
what  our  Lord  has  joined  in  his  exhortation,  *'  Watch 
and  pray,  that  ye  enter  not  into  temptation."^ 

That  watchfulness  embraces  many  points.     I.  We 
must  avoid,  as  far  as  lies  in  our  power,  every  occasion 
of  sin.     Our  own  experience,  or  that  of  others,  or  ge- 
neral reasonings  on  the  subject,  may  convince  us  that 
there  are  some  things  by  which  the  mind  is  easily  led 
away,   or  its  firmness  in  some  degree  shaken.     He 
who  does  not  carefully  guard  against  such  things,  such 
places,  and  such  acquaintances  or  friendships  as  are 
found  to  possess  this  evil  tendency — tempts  God  and 
leads  himself  into  temptation.     That  man  acts  with 
imprudence,  overweening  confidence,  and  rashness, 
■who,  either  trusting  to  his  own  strength,  or  hoping  to 
obtain,  in  an  extraordinary  measure,  the  aid  of  Divine 
grace,  does  not  hesitate  to  place  himself  in  those  situ- 
ations in  which  others  stronger  than  he,  or  perhaps  in 
which  himself  has  formerly  fallen. 

A  remarkable  instance,  to  this  purpose,  is  that  of 
Alipius,  quoted  by  Augustine.^  He  had  a  strong 
hatred  and  detestation  of  the  entertainments  furnished 


^  il  0   Toin^es  ou^  ctTTtrat  avrou,  1  Johu  r.  18. 
*  Wat.  xxvi.  41,  ^  Conf.  B.  vi.  C.  rii. 


366        AND  LEAD   US  NOT  INTO  TEMPTATION, 

by  gladiators.  But  it  happened  that  some  of  his 
friends  and  schoolfellows,  whom  he  accidentally  met 
on  the  road  as  they  were  returning  from  dinner,  car- 
ried him  in  a  friendly  but  violent  manner,  and  in 
opposition  to  his  strongest  refusal  and  resistance,  to 
the  amphitheatre,  on  one  of  the  days  set  apart  to  those 
cruel  and  bloody  sports.  He  told  them :  "  If  you 
drag  my  body  to  that  place,  and  fix  me  there,  will  you 
be  able  to  direct  my  mind  or  my  eyes  to  those  shows  ? 
Though  I  am  there,  I  shall  be  absent,  and  so  I  shall 
get  the  better  of  you  and  them."  Having  heard  him 
use  this  language,  they  persisted  as  strongly  as  ever 
in  carrying  him  oif,  wishing,  perhaps,  to  try  if  he 
were  able  to  make  good  his  resolution.  When  they  had 
arrived  and  placed  themselves  on  the  best  seats  they 
Qould  procure,  the  whole  multitude  enjoyed,  with  the 
keenest  relish,  the  barbarous  entertainment.  But  he 
resolutely  closed  his  eyes,  and  laid  his  mind  under  the 
strictest  injunction  not  to  enter  into  those  scenes  of 
wickedness.  O  had  he  but  also  stopped  his  ears ! 
A  tremendous  shout,  raised  by  the  whole  multitude, 
in  consequence  of  one  of  the  combatants  having  fallen, 
struck  him  forcibly.  His  curiosity  was  roused.  Pre- 
pared, as  he  imagined,  to  despise  and  overcome  what- 
ever was  presented  to  his  sight,  he  opened  his  eyes. 
Instantly,  his  soul  was  more  seriously  wounded  than 
the  body  of  the  man  whom  he  was  desirous  to  see. 
He  fell  more  lamentably  than  the  man  whose  fall  had 
drawn  forth  the  shout.  When  the  sound  entered  into 
his  ears,  the  opening  of  his  eyes,  to  discover  how  the 
man  was  struck  and  thrown  down,  proceeded  from  a 
mind  not  brave,  but  foolishly  adventurous,  and  which, 


BUT  DELIVER  US  FROM  EVIL.  367 

indeed,  discovered  its  weakness  by  placing  that  re- 
liance on  itself  which  was  due  only  to  God.  When 
he  saw  the  blood,  he  instantly  imbibed  the  fierceness 
of  the  scene.  Instead  of  turning  away  his  eyes, 
he  fixed  them  earnestly ;  drew  unconsciously  large 
draughts  of  rage ;  was  delighted  with  the  wickedness 
of  the  contest,  and  intoxicated  with  the  cruel  enjoy- 
ment. He  was  not  the  same  person  as  when  he  came, 
but  one  of  the  crowd  which  he  had  joined,  the  real 
companion  of  those  who  had  brought  him.  What 
more  shall  I  say  ?  He  gazed,  he  shouted,  he  became 
furious,  he  carried  away  with  him  the  madness  which 
excited  him  to  return,  not  only  in  company  with  those 
by  whom  he  had  been  formerly  carried  off,  but  with 
still  greater  eagerness,  and  dragging  others  along 
with  him.  Let  us  learn,  from  the  example  of  Alipius, 
to  act  with  greater  caution,  and  prudently  to  avoid 
every  temptation  to  sin. 

But  the  watchfulness  which  we  are  exhorted  to 
maintain,  implies,  II.  That  we  must  be  sober,  ex- 
amining with  care  and  dread  every  individual  object, 
lest  there  may  be  found  snares  where  we  might 
scarcely  suspect  them  to  exist.  Those  enemies  who 
fawn  upon  us  most  are  commonly  the  most  dangerous. 
No  time  serves  their  purpose  better  than  when  the 
mind  is  overcome  by  sloth.  "  Be  sober,  be  vigilant; 
because  your  adversary  the  devil,  as  a  roaring  lion, 
walketh  about,  seeking  whom  he  may  devour."^  III. 
Our  mind  must  be  armed  with  this  determination, 
that,  whatever  happens,  we  shall  "  cleave  unto  the 

1  I  Peter  v.  8. 


368  AND  LEAD  US  NOT  INTO  TEMPTATION. 

Lord,"'  and  resist  the  devil.  It  will  be  necessary  for 
us  every  morning  to  renew  this  resolution,  and  when- 
ever we  are  about  to  be  employed  in  the  business  of 
this  life,  to  bind  ourselves  by  humble  and  holy  en- 
gagements to  God,  that  in  all  things  we  will  attend  to 
his  revealed  will ;  "  for  that  which  is  comely,  and  that 
we  may  attend  upon  the  Lord  without  distraction."^ 
IV.  If  at  any  time  the  immediate  line  of  duty  leads  us 
to  encoimter  temptation,  we  must  fight  bravely  and 
with  determined  resistance,  convinced  that  we  ought 
never  to  despise  an  enemy,  or  to  despair  of  victory. 
"  Resist  the  Devil,  and  he  will  flee  from  you,"^ 
«<  whom  resist  stedfast  in  the  faith."^ 

If  we  pray  in  this  manner,  and  if  we  add  to  prayer 
the  watchfulness  which  has  been  now  described,  this  part 
of  the  Lord's  prayer  supplies  us  with  many  grounds 
of  consolation.  It  may  well  inspire  us  with  great 
boldness  to  consider  that  no  temptation  can  befall  us, 
but  under  the  eye,  direction,  and  restraint  of  our  hea- 
venly Father  ;  for  that  is  implied  in  the  petition.  If, 
again,  the  temptations  by  which  we  are  assaulted  are 
under  the  eye  of  our  Father,  we  ought  to  labour  with 
all  courage  and  perseverance  to  "  present  our  bodies 
a  living  sacrifice,  holy,  acceptable  unto  God,"*  to 
please  whom  is  our  highest  glory,  to  displease  whom 
is  our  greatest  disgrace.  If  all  things  are  subject  to 
his  direction  and  restraint,  we  ought  to  believe  that 
"  God  is  faithful,  who  will  not  suffer  us  to  be  tempted 
above  that  we  are  able,"^  that  he  will  not  permit  the 

*  Acts  xi.  23.  2  1  Cor.  vii.  35.  ^  Ja.  iv.  7. 

*  1  Pet.  y.  9.  5  Rom.  xii.  1.  M  Cor.  x.  13. 


BUT  DELIVER  US  FROM  EVIL.  369 

utmost  fury  of  the  enemy  to  be  exerted  against  us, 
but  will  impose  upon  it  certain  bounds  and  limits  ; 
that  he  will  not  withhold  his  grace  if  we  ask  it;  that 
he  will  not  refuse  his  assistance  if  he  see  it  to  be  ne- 
cessary, agreeably  to  his  promise,  "  I  will  keep  thee 
from  the  hour  of  temptation  ;^  and  finally,  that  he  will 
govern  all  things  in  such  a  manner  that  the  tempta- 
tion itself  shall  ultimately  contribute  to  our  advantage 
and  honour.  Thus  we  are  "  conformed  to  the  image 
of  the  Son  of  God,"^  who,  like  ourselves,  "  hath  suf- 
fered, being  tempted."*  Thus  we  gain  a  triumph  over 
our  proudest  foe,  who  will  at  length  yield  the  victory 
to  weak  and  feeble  men.  Thus  we  manifest  the  con- 
stancy of  our  faith  and  piety,  "  that  the  trial  of 
our  faith  being  much  more  precious  than  of  gold 
that  perisheth,  though  it  be  tried  with  fire,  may  be 
.found  unto  praise,  and  honour,  and  glor\%  at  the  ap- 
pearing of  Jesus  Christ."*  And,  to  crown  the  whole, 
when  the  struggle  of  virtue  shall  be  successfully  ter- 
minated, we  shall  be  admitted  to  sing  this  glorious 
triumphant  song  :^  I  have  fought  a  good  fight, 

I  HAVE  FINISHED  MY  COURSE,  I  HAVE  KEPT  THE 
faith:  HENCEFORTH  THERE  IS  LAID  UP  FOR  ME  A 
CROWN  OF  RIGHTEOUSNESS,  WHICH  THE  LoRD,  THE 
RIGHTEOUS  JUDGE,  SHALL  GIVE  ME  AT  THAT  DAY  : 
AND  NOT  TO  ME  ONLY,  BUT  UNTO  ALL  THEM  ALSO 
THAT  LOVE  HIS  APPEARING.^ 

*  Jobi.  12;  ii.  26.         ^   Rev.  iii.  10.         *  Rom  viii.  20. 

*  Heb.  ii.  18.  5  J  Pet.  i.  7-  '^  Ummoy. 
'  2  Tim.  iv.  7,  8. 


370         FOR  THINE  IS  THE  KINGDOM,  AND  THE 


DISSERTATION  XIV. 

ON  THE  CONCLUSION  OF  THE  LORD's  PRAYER. 

OTI   SOT  E2TIN  H  BA2IAEIA,  KAI  H  ATNAMIS, 
KAI  H  AOHA  EI2  TOTS   AinNAS.     AMHN. 

We  have  still  a  few  things  to  say  on  the  Conclusion' 
of  this  prayer,  on  which  we  shall  bestow  a  short  Dis- 
sertation. The  Conclusion  consists  of  two  parts.  I. 
A  DoxoLOGY.  II.  The  particle,  Amen.  As  to  the 
Doxology  we  shall,  I.  Defend  its  genuineness.  II.  Give 
a  short  explanation  of  its  terms.  III.  Point  out  its 
connection  with  what  goes  before. 

Some  interpreters  maintain  that  this  doxology  was^ 
not  given  by  Christ,  that  it  is  no  part  of  the  Lord's 
Prayer,  but  has  been  added  to  the  text  by  a  bold, 
perhaps,  but  unskilful  and  rash  hand.  The  writers 
who  hold  this  opinion  are  not  confined  to  the  priest- 
hood. Grotius  contends  that  it  began  to  be  used  as 
a  customary  addition  of  the  Greek  churches,  rather 
than  as  a  part  of  the  prayer,  for  it  is  not  found  in  anj'^ 
of  the  Latin  copies.  Erasmus  proceeds  somewhat 
farther,  and  censures  "  the  rashness  of  those  who  do 
not  hesitate  to  append  their  own  trifles  to  a  divine  pray- 
er. For  T  am  fully  entitled,"  he  adds,  "  to  give  the 
name  of  Trifles  to  every  thing  relating  to  inspired  doc- 

}  De  Epilogo. 


IPOWER,  AND  THE  GLORY,  FOR  EVER.     AMEN.    371 

trine  which  proceeds  from  men  ;  particularly  if  what 
is  added  by  men  be  attributed  to  Christ  as  its  author." 
The  arguments  adduced  by  those  writers  are 
chiefly  the  following :  I.  This  doxology  is  wanting  in 
some  very  ancient  Greek  copies,  (as  Beza  has  observ- 
ed), and  in  the  very  ancient  gospel  of  the  Nazarites, 
and  in  nearly  all  the  Latin  copies.  II.  It  is  not  found 
in  the  xi.  chapter  of  Luke's  gospel,  where  the  Lord's 
prayer  is  repeated.  III.  It  is  not  acknowledged  by 
Tertullinn,  Cyprian,  Augustine^  and  others,  even 
where  they  professedly  quote  and  explain  the  Lord's 
Prayer.  But  as  the  ancient  Greek  churches  were  in 
the  habit  of  concluding  almost  all  their  public  prayers 
in  this  manner,  it  is  probable  that  the  whole  of  the 
concluding  clause  had  in  that  manner  crept  into  the 
text. 

But  these  arguments  do  not  appear  to  me  to  be  of 
so  much  weight  as  to  entitle  us  to  rob  the  Greek 
gospel  of  Matthew  of  this  magnificent  conclusion  of 
the  Lord's  Prayer.  In  defence  of  it,  we  are  able  to 
adduce  more  numerous  and  more  weighty  arguments. 

I.  It  is  manifestly  found  in  the  most  ancient  and 
most  approved  Greek  copies.  This  is  not  denied  by 
those  who  choose  to  hold  the  opposite  view.  With 
the  exception  of  a  single  Parisian  manuscript,  all  the 
others  contain  this  clause.  Robert  Stephens  assures  us 
that  he  had  found  it  in  a  manuscript  of  great  antiquity. 
Erasmus  and  Bellarmine  acknowledge  that  it  is  found 
in  all  the  Greek  manuscripts.  And  if  a  very  few 
copies  want  it,  they  are  hardly  sufficient  to  call  it  in 
question.     How   can  it   then  be  proved  that  those 


372  FOR  THINE  IS  THE  KINGDOM,  AND  THE 

copies  have  been  vitiated,  and  that  this  clause  has 
been  thrust  in  by  some  unknown  hands?  In  so  im- 
portant a  matter  something  more  is  necessary  than  the 
bold  and  peremptory  assertion  frequently  brought  for- 
ward, It  is  covjectured  by  certain  critics,  I  grant  that 
it  was  the  custom  of  the  Greek  churches  to  add  this 
conclusion  to  all  their  public  prayers.  But  which  is  the 
more  probable  supposition,  that  the  Greeks  learned  it 
from  the  gospel,  or  that  it  was  borrowed  from  them 
and  found  its  way  into  the  gospel  ?  The  former  ap- 
pears to  me  much  more  credible  than  the  latter.  Nor 
is  there  any  force  in  the  objection  that  it  is  not  found 
in  the  gospel  by  Luke.  No  argument  against  any  nar- 
rative can  be  founded  on  the  silence  of  a  single  Evan- 
gelist. What  is  wholly  or  partly  omitted  by  one  must 
be  supplied  from  the  writings  of  another.  Instances 
of  this  are  so  frequent,  that  every  person  who  possess- 
es a  moderate  acquaintance  with  the  gospels  must 
know  them. 

II.  It  exists  in  the  Syriac  version,  which  is  itself 
very  ancient,  and  which  was  made  from  very  ancient 
Greek  manuscripts  ;  and  in  the  Arabic^  not  merely 
the  one  edited  by  Erpenius,  but  another  manuscript 
of  good  authority  in  King's  College,  Oxford.  Grotius, 
who  acknowledged  this,  inferred,  that  "  not  only  the 
Arabic,  but  the  Syriac  version,  was  made  after  that 
the  liturgy  of  the  churches  had  received  a  regular 
form."  As  if  we  were  bound  to  take  for  granted 
what  I  consider  to  be  destitute  of  all  probability, 
that  those  versions  were  accommodated  to  the  church 
liturgy,  and  that  their  authors  dared  to  make  an  ad- 
dition to  the  text,  in  order  that  it  might  agree  with 


POWER,  AND  THE  GLORY,  FOR  EVER.    AMEN.       373 

the  received  liturgy.  In  the  Latin  copies,  certainly, 
this  clause  is  not  found.  But  whether  is  it  more 
proper  that  the  Latin  copies,  being  more  modern, 
should  be  corrected  by  the  Greek,  which  are  more 
ancient ;  or  that,  on  the  authority  of  the  Latin,  the 
Greek  copies  shall  suffer  an  erasure  ?  Helvicus, 
quoted  by  Glassius,^  reasons  justly. — "  Which  edi- 
tion, pray,  was  the  earlier,  and  which  the  later  ? 
Which  was  the  mother,  and  which  the  daughter? 
Which  was  the  fountain,  and  which  the  stream  ?  Is 
the  mother  descended  from  the  daughter,  or  the 
daughter  from  the  mother?  Does  the  stream  flow 
from  the  fountain,  or  the  fountain  from  the  stream  ?" 
III.  Though  it  is  not  expounded  by  Terlullian, 
Cypriany  and  Augustine^  because  they  did  not  find 
it  in  their  Latin  editions,  yet  it  was  expounded  by 
Chrysostomy  Euthymius,  and  Theophylact,  who  in 
this  respect  deserve  not  to  be  contrasted  with  the 
Latin  writers,  but  preferred  to  them,  for  they  drew 
from  the  fountains,  while  the  others  drew  from  the 
streams.  Erasmus,  I  am  aware,  treats  this  argument 
very  lightly.  "  Chrysostom,"  he  says,  "  expounded 
it,  because  he  heard  it  constantly  used  by  the  Greek 
church,  in  the  same  manner  as  if  a  person  illustrating 
the  Psalms  were  to  expound  that  solemn  conclusion, 
Glory  to  the  Father  and  to  the  Son.  And  we  need 
not  wonder  that  Chrysostom  should  have  thought 
proper  to  do  so,  since  in  his  Homilies  he  explains  a 
hymn,  which  some  monks  were  in  the  habit  of  using 
for  imploring  the  blessing  of  God  on  their  entertain- 

^  Sacred  Philology,  B.  i.  Tr.  ii.  p.  150. 


374      FOR  THINE  IS  THE  KINGDOM,  AND  THE 

ments."  But  that  observation  has  no  weighty  and 
could  arise  from  nothing  but  prejudice.  For  any 
person  who  inspects  Chrysostom's  writings  must 
plainly  see,  that  he  explains  this  doxology,  not  as  an 
ecclesiastical  ode,  but  as  a  passage  of  Scripture,  and 
a  part  of  the  Lord's  Prayer. 

Chrysostom's  words  deserve  to  be  quoted  here,  not 
only  because  they  prove  the  point  in  dispute,  but 
because  they  contain  an  excellent  illustration  of  the 
passage.  "  After  having  roused  us  to  the  struggle 
by  the  consideration  of  the  enemy,  and  entirely  re- 
moved every  apology  for  slothfulness,  he  again  con- 
firms and  strengthens  our  mind  by  reminding  us  of 
the  King,  whom  we  faithfully  serve,  and  by  showing 
that  he  is  more  powerful  than  all.     Thine,  he  says, 

IS  THE  KINGDOM,  AND  THE  POWER,  AND  THE  GLORY. 

If  the  kingdom  is  his,  we  have  nothing  to  fear,  there 
being  none  that  can  oppose  it,  or  wrest  from  him  the 
government.  When  he  says,  Thine  is  the  kingdom^ 
he  shows  that  our  antagonist  is  also  subject  to  him, 
although,  so  far  as  God  permits,  he  makes  opposition. 
For  he  is  one  of  the  number  of  God's  servants, 
though  he  belongs  to  the  guilty  and  wicked  ;  and  he 
will  not  venture,  in  a  single  instance,  to  attack  a 
fellow-  servant,  till  he  has  received  power  to  do  so 
from  the  Lord  of  all.''^  Does  he,  who  explains  the 
words  in  this  manner,  view  them  as  any  thing  else 
than  as  a  part  of  a  discourse  and  prayer  from  our 
Lord  himself?     But  to  proceed. 

IV.  In  other  parts  of  Scripture  similar  doxologies 

^  Horn.  XX.  on  vi.  chap,  of  Matthew. 


POWEB,  AND  THE  GLORY,  FOR  EVER.    AMEN.      375 

are  to  be  found.  One  verj'^  closely  analogous  occurs 
in  a  prayer  of  David,  "  Thine,  O  Lord,  is  the  great- 
ness, and  the  power,  and  the  glory,  and  the  victory 
and  the  majesty,  for  all  that  is  in  the  heaven  and  in 
the  earth  is  thine :  thine  is  the  kingdom,  O  Lord, 
and  thou  art  exalted  as  head  over  all.  Both  riches 
and  honour  come  of  thee,  and  thou  reignest  over  all ; 
and  in  thine  hand  is  power  and  might ;  and  in  thine 
hand  it  is  to  make  great,  and  to  give  strength  unto 
all."^  As  David  used  these  words  by  the  inspiration 
of  the  Holy  Spirit,  we  need  not  wonder  that  David's 
Son  and  Lord,  who  in  all  things  sought,  and  com- 
manded his  followers  to  seek,  the  glory  of  his  hea- 
venly Father,  should  enjoin  his  disciples  to  employ 
similar  language ;  and  that  the  commencing  and 
the  concluding  sentiment  of  the  prayer  should  be 
alike.  Besides,  the  disciples  of  Christ,  in  whom  the 
Spirit  of  their  Master  dwelt,  have  introduced  some 
parts,  at  least,  of  the  same  doxology,  into  their  in- 
spired writings.  Paul  did  so  very  frequently.  "  Now, 
unto  the  king  eternal,  immortal,  invisible,  the  only 
wise  God,  be  honour  and  glory,  for  ever  and  ever. 
Amen.'"'  And  again,  "  To  whom  be  honour  and 
power  everlasting.  Amen."3  Jude  has  very  close- 
ly imitated  the  same  doxology  in  the  last  verse  of 
his  Epistle.  "  To  the  only  wise  God  our  Saviour, 
be  glory  and  majesty,  dominion  and  power,  both 
now  and  for  ever.  Amen."*  When,  therefore,  we 
find    doxologies   of  a   similar  description,   both  in 

1  1  Chr.  xxix.  11,  12.       2  1  tijjj^  j^  jy         s  i  Tim.  vi.  16. 
*  Jude  25. 


376  FOR  THINE  IS  THE  KINGDOM,  AND  THE 

those  parts  of  Scripture  from  which  our  Lord  chose 
to  take  those  which  he  employed,  and  in  those  writers 
who  borrowed  theirs  from  our  Lord ;  what  reason 
can  be  assigned  for  calling  in  question  the  uniform 
testimony  of  the  Greek  copies,  instead  of  acknow- 
ledging that  those  words,  which  we  cannot  but 
admit  to  be  highly  worthy  of  our  Lord,  were  actually 
his? 

V.  It  has  been  already  shown,  that  in  composing 
this  prayer,  our  Lord  brought  together,  with  admir- 
able skill,  the  best  parts  of  the  Hebrew  forms  of  pray- 
er which  were  used  in  his  time.  But  it  has  been  at 
the  same  time  shown,  that  the  Israelitish  church  was 
accustomed  to  conclude  the  pubhc  prayers  with  this 
exclamation,  1  "  Blessed  be  the  name  of  the  glory  of 
his  kingdom  for  ever  and  ever."^  The  antiquity  of 
this  form  is  carried  by  the  Jews  as  high  as  the  days 
of  the  Patriarchs.  Which  supposition  must  we  now 
consider  to  be  the  more  probable  ?  That  our  Lord 
introduced  into  his  prayer  this  clause,  like  almost  all 
the  rest,  from  the  ancient  formularies  of  the  Hebrew 
nation  ?  Or  that  some  unknown  Greek  copyists, 
borrowing  from  their  modern  ritual,  appended  it  to 
the  sacred  text ;  and  with  such  an  extraordinary  con- 
currence of  all  concerned,  that  hardly  any  Greek 
copies  are  found  which  do  not  contain  the  clause  ? 
What  I  have  now  said  may  suffice  for  a  vindication 
of  the  passage. 

'  iTt(peuvijf/,a. 

••  T  -r  .  .  -  .  V  '  T 


POWER,  AND  THE  GLORY,  FOR  EVER.  AMEN.  377 

We  come  now  to  explain  the  terms.  Thine,  we 
say,  IS  THE  kingdom;  the  kingdom  of  that  universal 
power,  which  thou  swayest  over  all  men  and  all 
things  ;  from  which  it  follows,  that  there  is  nothing 
which  can  promote  the  injury,  nothing  which  must 
not  contribute  to  the  advantage,  of  those  whom  thou 
regardest  with  kindness.  Thine,  too,  is  the  kingdom 
of  grace,  over  a  people  "chosen  out  of  the  world,"  i 
redeemed  by  the  blood  of  Christ,  sanctified  by  the 
Spirit ;  in  whom  thou  choosest  to  reign  by  a  manifes- 
tation of  thy  goodness,  wisdom,  holiness,  and  all- 
sufficient  grace.  Thine  is  the  kingdom  of  glory, 
in  which  thou  hast  already  commenced  a  happy 
reign  over  so  many  "  spirits  of  just  men  made  per- 
fect,''^ which  thou  continuest  rapidly  and  constantly 
to  advance  throughout  the  universal  church,  and  of 
which,  when  completed,  thou  shalt  be  the  everlasting 
King.  Formerly  we  prayed  that  thy  kingdom  may 
come,  and  properly,  for  in  many  ways  it  is  yet  to  be 
revealed  and  enlarged.  Now  we  acknowledge  that 
the  kingdom  is  thine,  and  in  so  doing  we  also  act 
properly,  for  rightfully  and  truly  thou  possessest,  and 
wilt  possess  throughout  eternity,  all  royal  dignity  and 
power.  "  The  Lord  reigneth,  he  is  clothed  with 
majesty  ;  the  Lord  is  clothed  with  strength,  where- 
with he  hath  girded  himself:  the  world  also  is  es- 
tablished, that  it  cannot  be  moved.  Thy  throne  is 
established  of  old:  thou  art  from  everlasting."^ 

We  add,  thine  is  the  power.  By  that  power 
thou  art  able  to  subdue,  conquer,  and  make  obedient 

^  John  XV.  19.  2  Heb.  xii.  23.  ^  p^^  xciii.  1.  2. 


378        FOR  THINE  IS  THE  KINGDOM,  AND  THE 

to  thy  will  all  the  enemies  of  thy  kingdom  ;  to  pre- 
serve thine  own  peculiar  people  ;  to  render  subser- 
vient to  their  advantage  every  thing  in  heaven,  in 
earth,  in  sea,  in  hell  itself;  to  answer  our  prayers,  and 
fulfil  our  just  and  holy  desires.  "  Thou  hast  a  mighty 
arm:  strong  is  thy  hand,  and  high  is  thy  right  hand. 
For  thou  art  the  glory  of  their  strength  :  and  in  thy 
favour  our  horn  shall  be  exalted."^ 

Next,  we  subjoin.  Thine  is  the  glory.  Thou 
alone  possessest  those  excellencies  and  perfections 
which  no  mind  can  conceive,  no  tongue  can  express, 
no  pen  can  describe.  Thou  makest  them  manifest 
to  the  consciences  of  all  by  thy  Word.  By  thy  Works 
also,  especially  by  the  noblest  of  all  thy  works,  the 
salvation  of  lost  men,  thou  givest  so  bright  an  exhibi- 
tion of  them,  that  every  thing  respecting  them  which 
we  are  capable  of  knowing  ought  to  raise  our  minds 
to  holy  astonishment.  Thou  art  He,  who  "  dwelleth  in 
the  light  which  no  man  can  approach  unto,"^  who 
coverest  thyself  with  light  as  with  a  garment,''^  who 
scatterest  on  every  hand  the  rays  of  unequalled  and  in- 
conceivable brightness,  whom  even  the  inhabitants  of 
heaven  cannot  steadfastly  behold.  Thou  art  worthy 
to  be  acknowledged,  worshipped,  and  adored  by  all 
classes,  from  the  highest  to  the  lowest,  for  ever  and 
EVER  ;  while  they  shall  spend  that  endless  eternity  not 
so  much  in  enjoying  their  blessedness,  as  in  celebrat- 
ing thy  praises  and  admiring  thy  glory.  "  Thou  art 
worthy,  O  Lord,  to  receive  glory,  and  honour,  and 
power.*     Who  is  like  thee,  O  Lord,  among  the  gods? 

'   Ps.  kxxix.  13,  17.      -  1  Tim.  vi.  16.       ^  pg,  cj^,  2. 
*  Rev.  iv.  11. 


rOWER,  AND  THE  GLORT,  TOR  EVER.     AMEN.       379 

who  is  like  thee,  glorious  in  holiness,  fearful  in  praises, 
doing  wonders  ?^  For  who  in  the  heaven  can  be  com- 
pared unto  the  Lord  ?  Who  among  the  sons  of  the 
mighty  can  be  likened  unto  the  Lord?  God  is  greatly 
to  be  feared  in  the  assembly  of  the  saints,  and  to  be 
had  in  reverence  of  all  them  that  are  about  him.  O 
Lord  God  of  hosts,  who  is  a  strong  Lord*^  like  unto 
thee,  or  to  thy  faithfulness  round  about  thee  ?^  So 
will  we  sing  praise  unto  thy  name  for  ever,  that  we 
may  daily  perform  our  vows."^  To  meditate  frequent- 
ly on  these  sentiments,  to  sing  them  to  our  God,  and 
by  such  exercises  of  meditation  and  praise  to  prepare 
our  minds  for  perfect  and  everlasting  songS;  is  in  the 
highest  degree  worthy  of  a  Christian. 

Let  us  next  inquire  in  what  manner  the  conclusion 
is  connected  with  what  goes  before.     It  may  be  view- 

'  Ex.  XV.  11. 

2 "  Quis  est  par  tibi,  H^  ^DT^  prseditus  decentia  ?'* 
n^  yDr\  ^1D^"^tD•  "  who  is  Hke  unto  thee,  O  power- 
ful Jah,  or  Jehovah  ?"  Our  authorized  translation,  though 
supported  by  the  Italian,  O  Signore  Jddio  degli  eserciii,  chi  e 
potente  signore,  come  sei  tu  ?  departs  from  the  obvious  con- 
struction. The  French  is  exceedingly  close.  O  Eternel, 
Dieu  des  armees  !  Qui  est  semblable  atoi,  O  Dieu  Tout-Puis' 
sunt  1  Tu  es  environne  de  tafidilite.  It  is  the  more  remark- 
able that  our  translators  should  have  missed  the  true  ren- 
dering, as  the  Septuagint  has  brought  it  out  much  more 
certainly  than  its  usual  success.  Kv^n  o  Qios  ruv  ^uvafum,  rls 
ofioiof  ffo) ;  ^vvaros  u  Kv^tt.  xat  ^  aXvhia  trou  xvxXu  aov.  It  is  not 
improbable  that  the  LXX  had  suggested  to  Bishop  Horsley 
his  magnificent  version. 

"  Jehovah,  God  of  Hosts,  who  is  like  thee  ? 
Jlighty  Jehovah  !  and  thy  faithfulness  encircles  thee." 

Ta. 
5  Ps.  Ixxxix.  6—8.  *  Ps.  Ixi.  8. 


380        FOR  THINE  IS  THE  KINGDOM,  AND  THE 

ed  as  connected  either  with  the  sixth  petition  which 
immediately  precedes  it,  or  with  the  whole  prayer.  Its 
connection  with  the  preceding  petition  is  this — Thine 
IS  THE  KINGDOM.     Satan,  the  World,  and  the  Flesh, 
attack  that  kingdom  as  often  as  they  attack  us.    They 
wish  not  that  thou  shouldst  reign  over  us,  which  yet 
you  wiliest :  they  wish  that  we  should  wickedly  with- 
draw ourselves  from  thy  kingdom,  which  thou  wiliest 
not.     Arise,  then,  O   God,  arise,  O  our  King.    "  Let 
God  arise,  let  his  enemies  be  scattered  :  let  them  also 
that   hate  him  flee   before  him."^     Thine    is  the 
POWER.      Thou  art  "  stronger"  than  that  "  strong 
man"2  to  whose  attacks  our  weakness  would  soon  yield. 
"  Awake,  awake,  put  on  strength,  O  arm  of  the  Lord  ; 
awake,  as  in  the  ancient  days,  in  the  generations  of 
old.'"     "  Wound  the  head  of  thine  enemies,  the  hairy 
scalp    of  such  as  go    on    still    in    their  trespasses. 
Strengthen,  O  God,  that  which  thou  hast  wrought  for 
us."*     Thine  is  the  glory.      By  nothing  is  that 
glory  more  obscured  than  by  the  sins  of  thy  people ; 
by  nothing  is  it  more  brightly  illustrated  than  by  their 
deliverance,  and  by  treading  that  wicked  and  proud 
One  under  their  feet.     "  O  Lord  God,  to  whom  ven- 
geance belongeth ;  O  God  to  whom  vengeance  be- 
longeth,  shew  thyself.     Lift  up  thyself,  thou  Judge  of 
the  earth  ;  render  a  reward  to  the  proud.''^ 

But  we  have  the  same  grounds  for  our  faith  in  all 
the  petitions  which  we  preserft  to  God.  He  is  a 
King.  He  is  therefore  Rich,  Faithful,  Generous,  so 
that   we  may  expect  from  him  all  that  is  excellent. 

^  Ps.  Jxviii.  1.  =  Luke  xi.  21,  22.  ^  i^a.  H.  9. 

*  Ps.  Ixviii.  21,28.      ^  Ps.  xciv.  1,  2. 


POWER,  AND  THE  GLORY,  FOR  EVER.   AMEN.       881 

"  Thou  art  my  King,  O  God:  command  deliver- 
ances for  Jacob."^  He  is  Powerful,  and  "  is  able  to 
do  exceeding  abundantly  above  all  that  we  ask  or 
think,  according  to  the  power  that  worketh  in  us.''*  To 
him  IS  the  glory,  and  hence  he  will  be  "  glorified 
in  his  saints,  and  admired  in  all  them  that  believe  in 
that  day."3  And  as  *'  the  kingdom,  and  the  power, 
and  the  glory"  are  his  for  ever  and  ever,  we  are 
entitled  to  expect  the  enjoyment  of  that  everlast- 
ing kingdom  and  everlasting  glory.  "  Thou  art  the 
same,  and  thy  years  shall  have  no  end.  The  children 
of  thy  servants  shall  continue,  and  their  seed  shall  be 
established  before  thee."'* 

This  Doxology  instructs  us  what  ought  to  be  the  end 
of  all  our  petitions, — not  our  own  advantage,  but  the 
manifestation  of  the  Kingdom,  Power,  and  Glory  of 
God.  We  must  begin  with  the  glory  of  God.  We 
must  end  with  the  glory  of  God.  The  love  of  the 
Divine  glory  ought  to  be  the  first  principle  from  which 
our  desires  and  prayers  flow.  Whatever  we  desire 
ought  to  be  desired  by  us  as  the  means  of  attaining 
that  highest  end.  The  purpose  of  the  soul  to  pro- 
mote the  glory  of  God  is  the  most  important  part  of 
prayer,  and  gives  it  all  its  value.  After  the  consum- 
mation of  all  things,  we  shall  be  so  completely  satis- 
fied in  heaven  with  the  abundance  of  good  things,  that 
nothing  farther  will  remain  to  be  desired.  This  single 
prayer  will  still  continue  to  be  offered.  *'  Blessing, 
and  honour,  and  glory,  and  power,  be  unto  him  that 

^  Ps.  xliy.  4.  3  Eph.  Hi.  20.  ^  2  Th.  i.  10. 

*  Ps.  cii.  27,  28. 


382         FOR  THINE  IS  THE  KINGDOM,  &C.    AMEN. 

sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever 
and  ever."^ 

Amen  is  a  Hebrew  particle,  expressive  both  of 
strong  assertion  and  of  ardent  desire.  "  The  prophet 
Jeremiah  said,  Amen,  the  Lord  do  so."^  By  this 
word  we  express  our  sincere  acknowledgments  of  the 
kingdom,  power,  and  glory  of  God  ;  our  earnest  de- 
sire to  obtain  from  God  such  valuable  blessings  ;  and 
our  faith  resting  on  the  promises  of  God,  '*  the  confi- 
dence that  we  have  in  him  that  if  we  ask  any  thing 
according  to  his  will,  he  heareth  us."^  Luther,  with 
his  wonted  liveliness  of  manner,  wrote  to  Melancfhon 
in  the  following  terms  : — "  1  pray  for  you,  I  have 
prayed,  and  I  will  pray,  and  I  have  no  doubt  I  shall  be 
heard,  for  1  feel  the  Amen  in  my  heart. 

Blessed  be  the  Lord  for  evermore. 
Amen  and  Amen.'* 

^  Rev.  V.  13. 

r       :         •.•  -;-      ••     '  ••    t 

^  1  John  V.  14.  4  ps^  Ixxxix.  52. 


THE   end. 


J.  THOMSON,  PRINTER,  MILNE   SQUARE. 


•"I'm  S'p?!  J!'"''<>9'ca\  Seminary-Speer 


_1   1012  01145  3877 


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