SERMON IV. ON THE CATECHISM. LUKE XI. I. One of his disciples said unto bim, Lord, teach us to pray. In my last discourse on the catechism, ISERM. concluded my explanation of the ten commandments. From these, we are informed that we learn our duty towards God, and our duty towards our neighbour; and, in the answers to the two following questions, these duties are set down at large: but I have already, in my remarks on the commandments, anticipated the chief of what IV. SERM. what I could say on them; and as to those IV. points on which I have not spoken, they are expressed, in the catechism itself, in so clear a manner, that there is no necessity for me to dwell on them. To understand, and to obey the commandments, should be the study and the endeavour of our whole lives; but our own exertions will not do alone; if God does not grant his assistance to them, however strenuous they may be, they will be vain to obtain, therefore, this assistance, it is our duty, at all times, to call for wait it by attentive and fervent prayer. I proIceed, then, to take into consideration that 4 most perfect form which was composed by our Lord, at the request of his disciples, and is called by his name the Lord's Prayer. Of all the general forms of address to the Supreme Being, which are extant, it is undoubtedly at the same time the most rational and the most devout; so that IV. that (as it has been well said*) whether we SERM. have an eye to the preaching or the praying of our Redeemer, the observation is equally just-" That never man spake man spake like this man." The Lord's prayer contains six distinct petitions, besides the address at the beginning, and what is called the doxology, at the conclusion. The address is concise, but replete with meaning-" Our Father, "which art in heaven." It is observable, that we are not directed to say my Father, but our Father, which seems designed to remind us, first, of the vast authority and dominion of God, extending over all mankind and, secondly, of the relationship which we bear to each other, he being the common parent of us all-and, consequently, of the obligation under which we lie, to cultivate and entertain an universal affection and good will. * Ogden. The SERM. IV. The application of Father, of which we are permitted to make use, reminds us of our being allied to him, in many respectsby nature, for he created us, and that after his own image-by providence, for he constantly preserves and protects us-by grace, for he renews us again, according to his image, after that, by Adam's fall and our own manifold iniquities, we have defaced and destroyed the resemblance-every way he is our Creator and Father. There is something, likewise, attractive and winning in the title-God, or Lord, imply such perfection, and such super-eminent authority, that, conscious as we must be of our meanness and unworthiness, we might be discouraged in our approaches to him; but the name of Father supports and emboldens. What earthly parent is there who does not love and desire all manner of good for his offspring?" And "if men, being evil, do give good gifts << unto "unto their children, how much more SERM. "will our Father, who is in heaven, give good things to them that ask him?”-"Which art in heaven." God is substantially present every where alike; but he does not every where equally discover himself, nor does he display every where, with equal splendor, the beams of his glorious majesty. The scripture frequently mentions a place of his special residence; here is his royal court, here his imperial throne, and here he is attended upon by saints and angels. This place is called heaven, and sometimes the highest heavens, and by his presence here God is described, both to distinguish him from other earthly parents, and to increase our reverence towards him, when we bring to mind his super-eminent glory and majesty. The first petition is "Hallowed or sanc"tified be thy name." God's name means himself, and when we pray that it may be hallowed IV. |