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altar of the heart in the closet, is apt to last. While, therefore, it is pleasant-and not a few such occasions has the writer enjoyed-to go "with a multitude to the house of God-with those who keep holy day," he must sayand hopes to be able to say, so long as he continues in this earthly tabernacle-

I love to steal awhile away,

From every cumb'ring care,

And spend the hours of setting day,
In humble, grateful prayer.

I love, in solitude, to shed

The penitential tear;

And all his promises to plead,

Where none but God can hear.

Christ further enjoins it upon his disciples, that they avoid "vain repetitions." We may, doubtless, on suitable occasions, and in reference to blessings of great importance, repeat our requests. This is natural. The child does this. Importunity is admitted and encouraged; and this would seem to imply a repetition of our supplications. repetition indicates a deep conviction of our necessities; and the deeper the wants of the soul are felt, the more shall we urge our suit, and the more probable will be our success.

Such

Christ does not here, or in any other discourse, fix the length of our prayers. He forbids the repetition of the same thing, as though God does not hear. "And it is not improbable," observes Mr. Barnes, "that he intended to condemn the practice of long prayers. His own supplications were remarkably short."

The length of our prayers should vary according to circumstances. There are seasons when the holy Spirit leads the soul to long and importunate wrestling with God. At such times, the soul must pray. The affections are kindled into a holy ardor; the promises of God are delightful and

refreshing; the fountains of life seem open, and the heart feels like drawing out large and rich supplies.

Let it not be understood, however, that it is only at such times that the Christian offers acceptable prayer. Often does he pray most effectually, when, if I may so say, he can not pray at all: i. e. he is so overwhelmed with a sense of the divine glory-the holiness of God appears so unspeakably glorious, and his own heart so sinful and ungrateful, that language fails to express the emotions of his soul. Still, he prays. God, who sees in secret, knows the real desires of the soul, and sees in that heart, which can utter only sobs, the humility, and love, and faith, which render it quite consistent for him to bless-and bless with large measures of grace.

Long prayers in the sanctuary and the social prayermeeting, but especially in the family, are not, in general, to be commended. If, to the "gift of prayer," be added the "spirit of prayer,”—freedom of utterance and holy intensity of soul-pertinency of expression and warmth of heart— greater indulgence is admissible. But neither the minister in the pulpit, nor the parent in the family, should extend their prayers to such length as to weary those whom they lead. Family prayer should, ordinarily, be only of moderate length. Children are easily wearied, especially with a service in which their hearts are not interested. Family devotion, the reading of the Scriptures, and the prayer which follows, should ever be made as pleasant and attractive as may be. There is not a service on earth more delightful than that of prayer. Not an attitude more lovely than that of bending before the footstool of God. Why, then, make that service repugnant? Why that attitude repulsive?

21

MATTHEW.

THE LORD'S PRAYER.

THIS prayer is given as a model. And where, in beauty and comprehensiveness, exists its equal? Every thought is natural; every part of it simple; and yet, in these few and brief sentences, there is involved whatever is needed by mankind, whether as individuals, as families, as nations, or as a

race.

It is designed to express the manner in which we are to offer our supplications to God. "After this manner pray ye.” Christ would not confine us to the precise words or petitions here used. The substance of this prayer is recorded in the eleventh chapter of Luke; but it is there expressed in language sufficiently different to indicate that Christ did not intend to present this as a form of prayer to be used on all occasions, but "to express the substance of our petitions-to specify to his ignorant disciples what petitions it would be proper to present to God." Christ did not always use this prayer himself, (See Matt. 26: 39-42, 44) and, indeed, there is no proof that either he or his disciples ever used it exactly in this form.

The "Lord's Prayer," as it is commonly called, consists of three parts:

*

I. An Introduction, or Invocation.

"Our Father, which art in heaven."

II. Six Petitions; three of which have reference to the glory of God, and three to our own temporal and spiritual

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1. "Hallowed be thy name,”

2. "Thy kingdom come,"

3. "Thy will be done in earth as it is in heaven."

*The author, in this division, follows Mr. Bickersteth.

To our own

wants.

4. "Give us this day our daily bread."

5. "And forgive us our debts as we forgive our

debtors ;"

6. "And lead us not into temptation, but deliver us from evil."

III. A Conclusion; in which the perfections of God are acknowledged, and are plead as a reason why the petitions should be granted.

The reader will observe, that, in this prayer, men are not taught to ask in the name of Christ. "The reason may be,” observes a writer, "that, when it was given, Christ's atonement had not actually taken place, nor his intercession, as a risen Savior, begun. Therefore, our Lord says: 'Hitherto ye have asked nothing in my name: at that day ye shall ask in my name." John 16: 24, 26.

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"Our Father which art in heaven," -Matt. vi. 9.

NEVER had the saints of the "olden time" addressed God in terms so filial and familiar as these. God had, indeed, revealed himself on various occasions, and to various individuals, as a God of kindness and compassion. To Moses, he had proclaimed himself, "the Lord, the Lord God, merciful and gracious." The Psalmist often bears testimony to the benevolence of God: "The Lord is gracious, and full of compassion; slow to anger, and of great mercy." Indeed, God had, in express terms, styled himself a "Father to Israel." Jer. 31: 9. But, on no page, do we find the children of God, nor even the prophets, in their addresses and suppli

The author takes pleasure in acknowledging his indebtedness for some valuable thoughts on the Lord's Prayer to Manuscript Sermons on the same subject, by REV. WILLIAM W. WOODWORTH, Berlin.

cations to Him, using this tender and affectionate appellation. Rather, they seem to have been more impressed with his infinite majesty and awful glory. Even the Psalmist, whose intercourse and communion with God seems to have been peculiarly intimate and delightful, never calls him "Father." This direction, then, of Jesus to his disciples, in reference to prayer, seems, in some sort, a new revelation; at least, here was a new era in man's intercourse with God. From this time, that intercourse was to be more intimate and more frequent. The reign of mercy was about to commence in better earnest. The Messenger of mercy was now on earth, and was about to open still wider the "happy gates of gospel grace." There he would soon station himself, and make proclamation, "night and day:" "Ask, and ye shall receive; seek, and ye shall find." There, too, the God of grace and love would himself appear; and, looking upon the face of his Anointed, would say, bending from his throne, "I will be to you a father, and ye shall be my sons and daughters."

Blessed annunciation! Most delightful assurance! And may I—I, a worm of the dust-poor, insignificant, and, more than all, a vile and ungrateful sinner-may I hope for such honor? for such grace?

And can this mighty King

Of glory condescend?

And will he write his name,
'My father and my friend?'

I love his name!

I love his word!

Join all my powers,
And praise the Lord.

In a sense, God is the father of all, whatever be their moral dispositions. He has fashioned their bodies, and endowed them with rational and immortal minds; and, as his offspring, he regards them with kindness and compassion. He provides for them those temporal blessings which they daily need, and takes a deep and abiding interest in their spiritual and eternal joy. There is not that human being,

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