mise can intitle: pardon of sin, assistance of the holy Spirit, and life eternal; by which last they are made, in the happiest sense, the "children of "God, being the children of the resurrection."1 Let us learn, then, as often as we say, Our Father, to magnify in our souls that gracious Redeemer, who hath made him to us, more than he is to others. Let us often repeat the thankful reflection of St. John, "Behold what manner of love the Father "hath bestowed on us, that we should be called "the sons of God:"2 and joyfully argue, as St. Paul doth, "if children, then heirs; heirs of God, "and joint heirs with Christ."3 Thus, then, the words, "Our Father," express not only the absolute authority, but the unspeakable goodness of God; and the next, "which art in heaven," acknowledge his glory and power. I have already observed to you, in explaining the sixth Article of the Creed, that as God cannot but be, so he cannot but be every where: for there is nothing in any one part of space, to confine his presence to that, rather than to any other. Besides, his providence is continually acting every where and wherever he acts he is. Therefore, Solomon justly declares, "the heaven, and the hea66 ven of heavens cannot contain thee."4 But still the Scripture represents him as manifesting the more visible tokens of his inexpressible majesty in one peculiar place: where he receives the homage of his holy angels, and issues forth his commands for the government of the world. This they call his "throne," and "tabernacle of heaven:"6 of which the earthly tabernacle of Moses was designed to be a figure; being directed to be "made accord"ing to the pattern showed him in the Mount."7 That earthly tabernacle was honoured for a long (1) Luke xx. 36. (2) 1 John iii. 1. (3) Rom. viii. 17. time with splendid marks of the divine residence: on which account, even after they were withdrawn, the Jews would be apt to consider God, as dwelling at Jerusalem in the Temple, and "sitting between the cherubim." 8 But Our blessed Lord, being about to abolish the Mosaic ordinances, enlarges the views of his disciples, and raises them to that higher habitation of inconceivable glory, to which they should hereafter be admitted; and on which they were, in the mean while, to set their hearts, as the seat of all blessedness. But further, being in heaven denotes, likewise, the almighty power of God: agreeable to that of the Psalmist, "Our God is in the heavens: he "hath done whatsoever he pleaseth."" For, as a higher situation gives a superior strength and command; and, accordingly, in all languages, being exalted or brought low, signifies an increase or lessening of dominion or influence: so representing God, as placed above all, is designed to express, in the strongest manner, that "his king"dom ruleth over all.”1 When, therefore, we call upon "Our Father, which is in heaven," we profess to God our belief, that he is the author and preserver of the universe, who governs all things with paternal care; but extends his favours especially to those, who, by imitating and observing him, show themselves his true children; and, therefore, most especially to such as having acquired, by the merits and grace of his Son, the nearest relation and resemblance to him, have, thereby, a covenant right to an eternal inheritance in that blessed place, where he exhibits his glory, and reigns, possessed. of sovereign authority and boundless power. Now, applying thus to God, under the notion (8) Ps. xcix. 1. (9) Ps. cxv. 3. (1) Ps. ciii. 19. of "Our Father," is excellently fitted to remind us, both of the dutiful regard which we ought to have for him, as he himself pleads,-"If I be a father, "where is mine honour ?"2 and also of the kindness which we may expect from him, according to our Saviour's reckoning,-" If ye, being evil, "know how to give good gifts unto your children, * how much more shall your heavenly Father "give his holy Spirit to them that ask him ?": Nor is this expression less fitted to admonish. us of copying the goodness which we adore ; and exercising mercy and bounty towards all our fellow-creatures, so far as we can, "that we may "be (in this excellent sense) the children of our "Father, which is in heaven: for he maketh his sun to rise on the evil and the good; and send"eth rain on the just and on the unjust." And this admonition is greatly strengthened, as each of us is directed to address himself to "Our Father," the common parent of mankind. For, there is inexpressible force in that argument,-" Have we "not all one Father? Hath not one God created "us? Why do we deal treacherously," or in any respect unjustly, or unkindly, "every man against "his brother ?" and yet, with greater force, still doth it hold, to prevent mutual injuries, or unkindnesses amongst Christians: who being, in a much closer, and more endearing sense, children of God, and brethren one to another, than the rest of the world; surely ought never to be, what they are too often, remarkably deficient in that reciprocal affection, which was intended as the token whereby "all men should know them." Then, at the same time, the consideration, that this our Father is in heaven, possessed of infinite power and glory, tends greatly to inspire us with (3) Luke xi. 13. (2) Mal. i. 6. (4) Matt. v. 45. (6) John xiii. 35. reverence towards him at all times, and in all places, but in our devotions peculiarly. And to this end it is pleaded by the wise king: "Keep "thy foot, when thou goest to the house of God; "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."7 It also tends no less to remind us what the great end of our prayers and our lives should be: to obtain admittance into that blessed place, where God is, and "Christ sits on his right hand."s "For, in his presence is the fulness of joy; and "at his right hand, there is pleasure for ever"more."9 You see, then, how many important truths and admonitions these few words, which begin the Lord's Prayer, include: every thing, indeed, which can encourage us to pray, or dispose us to pray as we ought. The petition, which immediately follows, “ Hal"lowed be thy name," is, perhaps, more liable to be repeated without being understood, than any of the rest but when understood, as it easily may be, appears highly proper to stand in the very first part of a Christian's prayer. The name of God means here God himself, his person and attributes: as it doth in many other places of Scripture, where fearing, or blessing, or calling upon the name of the Lord, is mentioned. And to "hallow his name" signifies, to think of him as a holy being, and behave towards him accordingly. Now, the word "holy," hath been already more than once, in the course of these Lectures, explained to mean whatever is worthy of being distinguished with serious respect. And, therefore, all such persons, places, things and times, as are set apart from vulgar uses, and devoted to religi (7) Eccl. v. 1, 2. (8) Col. iii. 1. (9) Ps. xv. 12. ous ones, are said in Scripture to be holy, and commanded to be hallowed. Now, these being generally preserved with great care, as they always ought, from whatever may defile and pollute them; hence the term "holy," came to signify what is clean and pure. And the most valuable purity, beyond comparison, being that of a mind untainted by sin, and secure from tendencies towards it; holiness more especially denotes this; and may, in various degrees, be ascribed to men and angels; but in absolute perfection, to none but God. For he, and he alone, is infinitely removed from all possibility of doing, or thinking, or approving evil. This, then, is the sense in which we are to acknowledge, that "holy and reverend is his name:" this conception of him is the manner in which we are to hallow it, and "sanctify the Lord "God in our hearts:" a matter of unspeakable importance, and the very foundation of all true religion. For, if we are not fully persuaded, that he is "of purer eyes than to behold evil"3 with indifference; if we imagine, that he can ever act unrighteously himself, or allow others to do so; that he is in any case the author of sin; or esteems and loves any thing in his creatures, but uprightness and goodness; or shows himself to be other than a perfectly great, and wise, and just, and gracious Being so far as we do this, we mistake his nature, and dishonour him; and set up an idol of our own fancy, instead of the true God. The consequence of which will be, that in proportion as our notions of him are false, our worship, imitation, and obedience, will be erroneous also; our piety and our morals will both be corrupted: we shall neglect what alone can recommend us to him: we shall hope to please him by performances of no (1) Ps. cxi. 9. (2) 1 Pet. iii. 15. (3) Hab. i. 13. |