i THEOLOGICAL SEMmAlY*|l 
 Princeton, N. J. 
 
 
 BS A13 .B58 V.24 
 Witsius, Herman, 1636-1708. 
 Sacred dissertations on the 
 Lord's Prayer 
 
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 SACKED DISSERTATIONS 
 
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 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, 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 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, 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* 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, 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 &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 <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 : 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 (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. 
 ^ 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 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. 
 
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