showing how completely the concluding ascription of praise furnishes a reason for presenting each one of them. Every particular which has been referred to, may, and ought to become the subject of our addresses to God, for, or because his is the dominion, and power, and glory, for ever.

The concluding expression indicates that these divine attributes, which render the Almighty the proper object of hope and reliance, will always exist. There never can a period arrive when He will not be supremely adorable-when our being and happiness will not alike depend upon his will.

I have now, in a series of brief lectures, presented the most important thoughts which arise from the consideration of the several parts of the prayer which our Saviour taught to his disciples. With a few reflections I shall now dismiss it from our view.

1. I would then note the excellence of this prayer. From Him who spake as never man spake, and who is the great medium through which our worship is to be offered, this excellence was to be expected. Nor are our expectations disappointed. The language and spirit which distinguish it are such as become creatures such as we are, addressing the awful, yet merciful God-and no blessing which we need is unsolicited.

And in reference to this I would in the second place note the comprehensiveness of this prayer.

The pardon of our sins, the subjection of our souls to the influence of grace-a sufficiency of the temporal blessings in the gift of Providence-a preservation from evil-what more do we want? Is there any thing which it is proper to ask which is not comprehended in one of these particulars? There is nothing.

The last reflection which I shall make refers to the brevity of this form of devotion. Our Saviour did not design to restrict us to this particular form, neither has he forbidden us to dilate upon its several parts. Yet from this formula, from his express declaration, and from the reason of the case, we learn that our prayers are not to be protracted to tediousness. We know that the disciples were cautioned against imitating the Pharisees in the use of long prayers, and the heathen in the use of vain repetition. And, as we have just remarked, the reason of the thing will lead us to the same conclusion. In the first place, the practice of extending our petitions to a great length, seems inconsistent with the obvious fact, that our heavenly Father knows what we want before we ask him. In the next place, this practice often leads to the endless repetition of the same ideas, with perhaps some slight variation in the language. In the last place, it renders our devotions not so profitable as they would otherwise be. The attention should be lively and the feelings animated, when we worship God;

but this state of things cannot exist when, by the tediousness of him who leads in prayer, weariness is induced in the auditors.

Let us, then, my brethren, endeavor to cherish the spirit of prayer. When we come before the mercy seat, let our words be few, well ordered, and expressing the language of our hearts; and let our addresses to the Author of grace be frequent in the sanctuaries where he is publicly worshipped, in the circle of our family, and in the retirement of our closets and our bosoms.

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SERMON XIV.

FAITH WHICH WORKETH BY LOVE.

GALATIANS v. 6.

For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

AMONG the early converts from Judaism to Christianity, there prevailed much misapprehension concerning the degree of regard due to their ancient institutions. The gospel indeed was fully adequate to correct those misapprehensions, and gave sufficient information that the Jewish dispensation with all its ceremonies and institutions was superseded by one of more perfect character and extensive authority. Yet it was not surprising that their veneration for an ancient establishment which had

for many ages been the pride and consolation of their nation, and their conviction that this establishment had rested on the authority of Jehovah, their

God and protector, should induce many to respect its ordinances, even after they had been instructed in that revelation which the Almighty had given to them through his Son. Accordingly we find that the rite of circumcision was still practiced by many of the primitive Christians of the race of Israel. In itself this was no serious evil; yet when respect is had to the motives and views in which this practice originated, its impropriety is exceedingly obvious.

The error to which respect is now had, is the substitute of this observance, and others connected with it, in the room of those merits of Jesus Christ, which must be the sole ground of our justification before God. This conduct is strongly reprobated by the Apostle in the passage at present under view. "For I testify again," he declares, "to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. For we through the Spirit wait for the hope of righteousness by faith." Then comes the text. "For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love;" i. e. under the dispensation established by Jesus Christ, neither circumcision nor uncircumcision, nor any similar observances, are of any avail in the matter of our salvation. Faith working by love