And God would soon own the relationship.

Christ would welcome them. He would prove to them that all things are ready for their reception. And God would prove to them, on his part, that all things are theirs-things present, and blessings to come.

But, in addressing God as our father, it is obvious that Christ intended that we should do something more than merely utter the words. They must be uttered with feelings and purposes corresponding to their import. Particularly, we should endeavor to form just views of the character of God; of our dependence upon him; of his kindness and compassion; of his great grace and mercy in Jesus Christ.

Christ presents God to us as "our Father," and designed, doubtless, that we should address him as such; but we should never forget that he "is in heaven." True, he is here wherever we are especially in the sanctuary, and in the closet-but he is, also, in his majesty and glory, in heaven, as his throne. And, while we may approach him with the confidence and affection, and even familiarity of children, we should remember the reverence due unto his name. Oh! what would Gabriel think! what those pure and exalted beings, who, before the throne on high, veil their faces!—what would they think, should they listen to some prayers offered on earth! In what irreverent terms is God addressed! What offensive familiarity is manifested! What bold and arrogant demands are made upon him! Were an earthly monarch so addressed, he would spurn the suppliant from his presence. And, were it not for "the hiding of his power," and the superabundance of his patience and grace, God would often let loose his vengeance upon those, who, under pretence of prayer, are mocking him on his footstool.

"The sacrifices of God are a broken heart and a contrite spirit." Let a child of his come with such an offering, and he will be accepted. He may be ignorant; he may not know how to order his speech; his thoughts may be few

and disconnected; he may be able, amidst his sobs and penitential sorrows, only to say, "My Father," but that child will never be sent empty away.

And now, reader, are you an adopted child of God? And do you pray? Is it your delight daily to retire to your closet, and there, where none but God sees, do you delight to say, "Our Father which art in heaven?" Do you feel that reverence that confidence-—that love—that gratitude, which you are under obligations to exercise towards Him, who has given you being, and his Son for your ransom?

If not, as yet, let me press you to a duty paramount to all others. A duty? Yes! that indeed! but also a privilege beyond all others in value on these mortal shores! Let me open up to you a source of joy, which pours forth waters more pure and refreshing than any earthly fountain can do. "Our Father in heaven!"-Let me be able to say that in truth, and he own the relationship-what more can I want? I am sure of his presence-his love-his protection. I know then, "He will guide me with his counsel, and afterwards receive me to glory." I shall have peace here, and fullness of joy hereafter. A Father's blessing on earth, and a Father's love in heaven. Is not that enough? Do I hear you say,

My God!-O could I make the claim

My Father, and my Friend!

And call thee mine, by every name,

On which thy saints depend!

Is this your wish? Why not, then, call him so? Can you tell me what forbids ?

MATTHEW.

LORD'S PRAYER.

"Hallowed be thy name."-Mat. vi. 9.

Of the six petitions, which the Lord's Prayer contains, the first three have reference to the glory of God, or the honor of the Divine Character. Our Savior gave his Father's honor this prominence, because of its supreme importance. God is incomprehensibly above and beyond the highest of his creatures. His perfections are infinite. Gabriel has not yet even conceived of the length and breadth, the height and depth, either of the wisdom, power, holiness, or love of his Maker. How comparatively narrow and confined are the views of man on this footstool! Yet, Jesus has taught us to look up-to call God, the Infinite God, "our Father"—and then to honor and reverence Him as such, according to our several ability, by saying, in all our addresses to Him, "Hallowed be thy name."

The Greek word, translated hallow, is elsewhere translated sanctify, which, in its primary signification, means to make holy; and in a secondary use, to treat that which is holy, as holy, or to honor it as such. Applied to God, it denotes that we are to sanctify the Lord, or to render to him the honor and reverence due his holy name: i. e. we are to think of him, feel towards him, and conduct in reference to his wishes and authority, in a manner becoming the sanctity of his infinite and exalted perfections.

In offering our petitions, due care should be observed as to the use of the divine name. Such was the reverence of the Hebrews, that in reading the Scriptures, whether in public or in private, they never pronounced the word Jehovah; but

wherever that term occurred, they substituted the word Adonai, the Almighty. This we are not required to do, by the most profound reverence of the Infinite God: but we are bound not make too frequent mention of the divine name, not even in prayer, and always with due veneration and solemnity. God is great; glorious in his holiness; fearful in his praises; and ever jealous of his honor. The writer has known some ministers, and not a few lay-brethren, who made mention of the divine name, in almost every sentence of the prayers they uttered. This is always painful. It savors of irreverence. Its tendency is to lessen our respect for the Divine Being, and must ever exercise an unhappy influence upon unsanctified minds-especially upon youth.

It is doubtless proper to use, on suitable occasions, any of the divine names in addressing God: but it is worthy of remark, that in every instance in which Jesus addresses God in prayer, he does it by the tender appellation of "Father."*. This is intimate indeed; but it is honorable, reverent, delightful. "Now are we the sons of God." And why should children, adopted, as we have been, for Jesus' sake, and all made one with him, not imitate him, and call God," Father," also?

My Father-God! how sweet the sound!

How tender, and how dear!

Not all the harmony of heaven

Could so delight the ear.

We should offer this, and similar petitions, with due humility.

In the sight of Him that sitteth upon the throne, what are we? Dust! ashes! nothing! But, besides this, we are poor, miserable, vile, by reason of sin. And, yet, God invites and encourages us to come, and make known our wants; confess our sins; and plead for blessings for time present and to come. Nay, he considers himself honored by our confi

Matt. 27: 46, if considered as a prayer, is an exception.

dence; and honored by our sincere and humble praise. "Whoso offereth praise, glorifieth me."

How befitting, then, that to veneration we add the profoundest humility in all our supplications. Oh! how highholy-glorious is that God whom we, unseen, adore!

Had I a glance of thee, my God!

Kingdoms and men would vanish soon;
Vanish, as though I saw them not,

As a dim candle dies at noon!

How is it in that world where God is seen in unclouded majesty? Isaiah tells us: “In vision, he saw the Lord sitting upon a throne, high and lifted up, and the train of his robe filled the temple. Above him stood the seraphim. Each one of them had six wings. With two, he covered his face with two, he covered his feet: and with two, he did fly. And this one called to this one alternately, and said: Holy, holy, holy, Jehovah of hosts! All the earth is full of his glory. And the foundations of the threshold were shaken with the voice of him that cried, and the house was filled with smoke. And I said, Woe is me. I am undone, for I am a man of polluted lips, and in the midst of a people of polluted lips do I dwell, for my eyes have looked upon the king-upon Jehovah of hosts." Here is the blending of humility and reverence. Here, covering their faces in token of humility, the seraphim hallow the name of the Lord by crying, Holy, holy, holy Jehovah of hosts!

If such pure and exalted beings evince emotions so deep, at the sight of God in his glory; if they must vail their faces expressive of the humility and reverence of their inmost soul: How should we feel?-how should we bow before the footstool, in supplications to Jehovah of hosts! Is there a greater wonder in the universe, than that God should invite and urge poor, sinful, dependent man to communion with him? Yet,