Of all the blessed instructions for which we are indebted to our Saviour's love, there is no part which demands a more joyful portion of grateful praise, than his tender consideration in leaving us this happy form of prayer. All who firmly believe the Scriptures, and entertain an humble veneration for Christ's divine appointments, can never fail to be affected with a proper sense of the advantages to be derived from faithfully using every act his high wisdom thought necessary to enjoin us. To a truly Christian mind, it surely must afford the highest satisfaction to know, that the value of our petitions is built on that foundation, and sanctifed by the form that Christ himself presented, and left us, as an unerring rule.

The first observation I shall make on this divine pattern of our addresses to Almighty God, will be in what relates to the general instruction it conveys; which contains four very material points: (1.) That we should make our prayers short and consistent, as being most suitable to the respect that is due to the wisdom and majesty of God, as likewise from deep consideration of our weakness and infirmities; for we are taught that we are not to expect to be heard for our long prayers; since, in this duty, God requires chiefly sincerity in our obedience to his commands, and needs not the addition of human eloquence to persuade him:

besides, that the consequence of tedious supplication naturally endangers our being led into unbecoming and ungodly wanderings.

The second point this form engages us to consider, is the important admonition of praying for others, no less than for ourselves, and that in our private as well as public prayers.

Thirdly, It warrants our applying for the necessary comforts of this life, though the very words which express this request imply at the same time (as will be shown in the proper place), that our main concern should be both in our prayers, as well as in our endeavours, for the things of a better world. Fourthly, it teaches us, that we should pray to GOD ONLY, and to him as our Father, through Jesus Christ, who hath obtained the adoption of children to us, according to the Apostle's assertion (Gal. iii. 26), For ye are all children of God by faith in Jesus Christ. And, lastly, we may collect from the sanction of this most holy form, that it is so far from being an unlawful thing to address God in a set form of words, nor in the least degree injurious to the needful influence of the Holy Spirit, that we have here our blessed Lord's own example for it, in whom (doubtless) was the fulness of the Godhead bodily; and in following whose wise appointments it is impossible to err. Nay, even under the law, we shall find that God was pleased in several cases to di

rect the very words in which he chose to be addressed by his people, as any one may see who will consult the books of Deuteronomy and Numbers.

We will now proceed to consider the order and division of this holy form of prayer, which is no less remarkable for the accuracy and beauty of its composition, than for the universal subject of its contents.

It consists of three general heads: a preface or introduction, the petitions, and a doxology, or holy conclusion. The petitions are divided again into six distinct portions, upon each of which I shall paraphrase, or enlarge, in order to convince you how much useful knowledge and pious doctrine is contained in this comprehensive and concise form of words; and what inexhaustible matter it is capable of supplying for all our wants, both spiritual and temporal; in short, how abundantly it proves the truth of the text, that never man spake as he spake.

The preface or introduction to the Lord's Prayer is contained in this solemn invocation: OUR FATHER. The very first words convey a degree of comfort to every pious Christian, which must sink in value from any other mouth but that of Jesus Christ; for here we have the express authority of the Son of God himself, to adopt the language of his own divine Spirit, and to call God our Father. And there can be no cause to doubt, but, among the .

other reasons hereafter to be mentioned, our blessed Master thus introduced his prayer, in order to remind us that all our hope of being heard, or of our petitions being accepted by God, is through virtue of that relation wherein we stand to him, in and through his Son Jesus Christ, according to his own positive declaration, in John, xiv. 6: Jesus saith unto them, I am the way, and the truth, and the life: no man cometh unto the Father but by me. And the conclusion that the Apostle draws, in Rom. viii. 17, lends additional consolation under this hope, that if we are children, then are we heirs, heirs of God, and joint heirs with Christ; through whom we are authorized to say, Abba, Father. And our blessed Lord confirms the value of this address, in these further words of most cheering encouragement: Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Hitherto (saith Christ) ye have asked nothing in my name. Which words, and these following, give further sanction to the use of this Prayer: Ask, and ye shall receive, your joy may be full. Hereafter ye shall

that

ask in my name.

The next words of the preface, WHO ART IN HEAVEN, point out to us a necessary distinction of this our heavenly Parent, in that they mark the residence of the Almighty. By exereising the mind in proper meditation upon the

HOLY ONE who inhabiteth eternity, and whose throne is seated in the heaven of heavens, our trust is naturally strengthened; for now we support ourselves with the important consolation, that we are not addressing earthly parents, who sometimes are hard towards their children, who will not give them what they ask, and often are not able to supply their wants, and through natural weakness cannot always tell what best will serve them, but consequently do either deny them what they ought to give, or grant their requests when it might have been more advisable to refuse them. Whereas the attributes of our heavenly Parent secure us from any of these bad consequences; since He who is allmerciful, all-powerful, and all-wise, can never be liable to any of these deficiencies. And this is an assurance founded on the following unerring testimonies: for the Prophet David (Psalm cxxiii. 1) addresses God in almost the very words I am explaining: Unto thee lift I up mine eyes, O Thou that dwellest in the heavens! Again, his power is celebrated as follows (xcv. 3): For the Lord is a great God, and a great King above all gods, In Solomon's prayer, likewise, we find the Almighty thus distinguished (1 Kings, viii. 39), in a very particular address: Then hear thou in heaven, thy dwelling-place; for thou, even thou only, knowest the hearts of the children of men. And here (by the way) may be derived an im