prelate,* that this prayer stands unrivalled in every circumstance that constitutes the perfection of prayer.

It

is concise, perspicuous, solemn, comprehensive, and adapted to all the various ranks and conditions of the human family. It commences with an acknowledgment of the Almighty Being as our Gracious Parent-it adores the sacred name by which He is made known to man—it intercedes for the diffusion of the religion" which cometh from above," over the whole earth-it desires universal obedience to the divine will, as perfect as the obedience of angels-it solicits the constant supply of all necessities -the forgiveness of transgression-strength to resist temptation—and grace to avoid it—and, finally, it ascribes the power and glory of the universe to Him who "was, and is, and ever will be, God over all, blessed for evermore."

There are three things in the words I have read, to which I now request your attention: they are,

THE METHOD WE SHOULD OBSERVE-THE CHARACTER IN WHICH WE SHOULD VIEW THE MOST HIGH -AND THE MAJESTY WE MUST ASCRIBE TO HIM IN ALL OUR SUPPLICATIONS.

I. LET US NOTICE THE METHOD WE ARE TO OBSERVE. AFTER THIS MANNER THEREFORE

PRAY YE."

From this direction nothing can be more obvious, than that this beautiful and comprehensive prayer was given as a pattern, and that our petitions should be framed according to it. All are agreed on this point, however they may differ in their views on some other questions connected with it. But we do not, however, conceive,

Bishop Porteus.

that it was designed to impose such restriction upon us, as to forbid the use of any other words. It would be a most unscriptural notion to suppose, that we are to ask no favour, deplore no evil, deprecate no affliction, and employ no terms but such as are distinctly mentioned here. It is, doubtless, an outline which we are encouraged to fill up, and which comprises almost every thing we may have occasion to express before the footstool of mercy. That we are at liberty to enlarge upon it, according to the variety of our wants and the state of our feelings, is evident from the fact, that the primitive churches, and all their successors, so understood it. When the apostles prayed, they did indeed "pray after this manner;" but they did not adopt the precise expressions; at least, we have no scriptural proof of the fact. The same may be remarked of all the recorded prayers of the Redeemer: they are according to this model-concise and spiritual, but not in the exact language.

But a large portion of the professors of religion regards this summary of address to God, not only a model after which we are to pray, but a form intended for the use of all Christians, not indeed exclusively, but frequently. The passage in St. Luke, parallel to the text, has been adduced as conclusive evidence in support of this opinion. One of the disciples having requested the Saviour to teach them to pray, as John the Baptist had taught his followers; and expecting, probably, that some directory or manual of prayer should be given them, our Lord replied, "When ye pray, say,"* &c. The arguments which are urged on both sides of the question are important, and deserve attention; but to enter into the controversy, on this occasion, would answer no valuable end. The individuals who decline the use of it in their public

* Luke xi. 1, 2.

services, do so, not from any inferior regard to the authority of Christ, or dislike of the sentiments which the prayer expresses, but from a conscientious conviction that it is only a model. They who profer its use as a form, are, doubtless, equally sincere in their convictions. "Let every man be fully persuaded in his own mind." On these points, which have no vital connection, either with the fundamental truths of revelation, or our personal interest in them, Christians should agree to differ, endeavouring, at the same time, " to keep the unity of the spirit in the bond of peace." I cannot see, on any scriptural principle, an objection to the introduction of it once into every public service we perform in the sanctuary of God; and, accordingly, it is generally adopted in this sanctuary. If it be an error, it is on the right side; and I, therefore, prefer its use to its omission; while, at the same time, with every sentiment of deference to the judgment of others, I think its use more than once on each occasion, savours of those "vain repetitions" against which the Saviour has so seriously cautioned us. But of all, I wish to observe on this point, this is the sum,-that whether we pray with or without a form, the engagement of the soul in the exercise is of chief and indispensable importance. "The great consideration is that neither a studied address, however correct, nor an extemporaneous supplication, however eloquent, constitutes acceptable prayer, if our petitions ascend not from our hearts, accompanied with faith, humility, contrition, and fervour."*

II. OBSERVE THE ENDEARING APPELLATION WITH WHICH WE ARE TO ADDRESS THE MOST HIGH. OUR FATHER."

See "Sermons on the Lord's Prayer," by the Rev. S. Saunders, of Liverpool, which will amply repay a diligent and serious perusal.

To Him we are to present our requests, and this is the name by which we are to call Him-" Father." How delightful the direction-how encouraging the character! He who dwelt in his bosom, who knew his heart, and who was himself divine, has commanded us to approach Him, not saying, Great supreme—first cause of all—universal spirit, and the like, but by the refreshing and comforting title of " Our Father." Let us observe two things.

First. The relation we are to claim. It is that of children to a parent. He is a Father-by right of creation. 66 Have we not all one Father? hath not one God created us?"* We are his offspring-" for in him we live and move and have our being;"+ and therefore nothing that concerns his intelligent creatures can be uninteresting to Him. Thus it is affirmed, that the very "hairs of their head are numbered," and that "he openeth his hand and satisfieth the desire of every living thing." He is a Father-by preservation. But for the protection which He throws around us we should soon perish, either from enemies without, or corrupt affections within. We have, however, forfeited all title to his favour; we have been undutiful and rebellious; we have "offended against" his paternal authority, and violated his most gracious laws

"the children of disobedience and of wrath." This was the charge which He preferred against Israel of old, "I have nourished and brought up children, and they have rebelled against me." And it is equally true of all mankind. "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace are ye saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might show the exceeding riches

of his grace in his kindness toward us through Christ Jesus."*

Now it is here that we discover the ground of that merciful relationship which we are taught to plead. Father of all men, as the Divine Being is, by creating power and sustaining goodness, He is, nevertheless, in a higher and more endearing sense the Parent "of them that believe." He is their Father by adoption. Thus he declared himself the Father of the Jews: "I am a Father to Israel, and Ephraim is my first-born." This relation they claimed: "Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer; thy name is from everlasting."+ In allusion to this special connection, the apostle says to the church at Galatia, "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, whereby ye cry, Abba, Father." This is the Spirit which all believers receive. Its fruits are most obvious and delightful. Every adopted child has his heart weaned from inordinate delight in the things of the world; he has relinquished the ceremonials of the law, and has obtained "the liberty wherewith Christ maketh us free." Thus observes the apostle to the believing Romans: "Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption." Here the term is put in contrast with the cold, distant, and servile obedience of the slave, when contrasted with the cordial obedience of the child. To the one it is slavery-to the other it is freedom. He is also a Father-by regenerating grace in the heart. Religion is a real work; the man who possesses it is not as other men, neither as he himself once was. "Therefore if any man be in Christ, he is a new creature: old things are passed

Ephes. ii. 4-7.

+ Isaiah lxiii. 16.

Gal. iv. 6.