our eye fixed upon it, so our best means of attaining to Heaven is to be continually looking thither. But as we gaze upon God's perfections, the more deeply we shall feel how great is the contrast between Him and us: and so even while we draw near to the mercy-seat as a "throne of grace" (Heb. iv. 16) we shall be awed by the remembrance that it is still a throne. 3. We learn, from the union of love and power1 expressed in these words, how our Lord would encourage us to dismiss all fear and faithless forebodings. "Lord, if Thou wilt," the leper said (S. Matt. viii. 2); "if Thou canst," the father of the child possessed said (S. Mark ix. 12). Both these doubts are settled here. "Heaven" is "the firmament of God's power" (Ps. cl. 1); and therefore "He is able to do for us exceeding abundantly above all that we ask or think" (Eph. iii. 20), and, as our Father,” He is "wont to give us more than we either desire or deserve." 2 66 4. We learn, again, what kind of "requests" we should make known unto God (Phil. iv. 6). As He is a Father in Heaven, we must ask chiefly for heavenly things. If we ask for earthly distinction or wealth, or the luxuries or comforts of this world, we shall be answered as were the two sons of Zebedee, "Ye know not what ye ask" (S. Matt. xx. 22). Such things as these are too small to satisfy the wants of the sons of God,3 neither are they "such good things as God hath prepared for them that love Him" (1 Cor. ii. 9). Bishop Andrewes says: "It was no earthy thing which was the object of Abraham's joy-nothing but Heaven. Thence it may appear, 1 "Appellatio ista et pietatis et potestatis" (Tertull. de orat. lib.). -Both these ideas are expressed by heathen writers, as in the title 'Optimus Maximus" (Cic. de nat. Deor. ii. 25). 66 "Uberior semper est Dei gratia quam nostra precatio" (S. Ambros. in duc.). 3 ὑψηλότεροι τοίνυν γενώμεθα τούτων, καὶ μὴ μόνον αὐτῶν μὴ ἐνθυμῶμεν, ἀλλὰ καὶ αἰσχυνώμεθα εἴ τις ἡμῖν ταῦτα προτείνοι (S. Chrys. in Ep. i. ad Cor. Hom. 1).-"Ergo, nolite inhærere terrenis, qui Patrem invenistis in coelis" (S. Aug. Serm. 59). that when God promised him his seed should be 'as the dust of the earth' (Gen. xiii. 16), it never moved him; it was no object of his faith or desires: not so much as a 'Credidit ' follows it. But after (chap. xv. 5), when God bade him 'look up,' and told him they should be 'as the stars of heaven,' then presently follows, 'Credidit Abraham Deo': he caught hold of that, believed that straight, and it was counted to him for righteousness,' even that his faith touching (no 'dust of the earth,' but touching) heaven and heavenly things." We must be careful in our prayers ever to ask for such bounties as it beseems an Heavenly Father to bestow, and His children to receive. 5. As we value "the vocation with which we are called " (Eph. iv. 1), we should take earnest heed lest we lose it. God was once pleased to call Israel "My son, even my first-born" (Ex. iv. 22). But He complains by His prophets, "I have nourished and brought up children, and they have rebelled against Me" (Is. i. 2): and, for a time at least, He has cast them off; and to us, of whom it was once said, "Ye are not My people,” it is now said, “Ye are the sons of the living God” (Hos. i. 10). Instead, therefore, of boasting of or presuming on our privileges, we should "be not high-minded, but fear;" and, "if God spared not the natural branches, take heed lest He also spare not us" (Rom. xi. 20, 21). "As many as are led by the spirit of God, they are the sons of God" (viii. 14). "Whosoever is born of God doth not commit sin" (1 S. John And the more we prize our privileges, the more dili iii. 6). 1 “Primum fuit Omnipotens Pater Judæorum, juxta quod Ipse dicit per prophetam, Filius Meus primogenitus Israel,' et, Filios nutrivi et exaltavi; ipsi autem spreverunt Me.' Sed quid factum est ? Desiit Pater eorum esse propter infidelitatem: noster autem propter Suam misericordiam factus est Pater per fidem et dilectionem, Cui supplicamus quotidie, Pater noster (Alcuin. oper. pars 9, lib de div. off.). "In quorum exprobationem, Christiani, quando oramus, Pater noster, dicimus; quia noster esse cœpit, et Judæorum qui Eum reliquerunt esse desiit" (S. Cypr. de orat. Dom.). gently should we pray that they may be restored (as one day they shall) to His ancient people: "for the gifts and calling of God are without repentance" (Rom. xi. 29). If "we have received the spirit of adoption," we shall, after our Lord's example (S. Mark xiv. 36), “cry, Abba, Father" (Rom. viii. 15); "the one of which words" (as Bishop Andrewes says) "has respect to the Jews, the other to the Gentiles." 2 6. And lastly, we learn that as we are taught to cry, "Our Father Which art in Heaven," we must love more and more1 both "Him That begat" us, and "them that are begotten of Him" (1 S. John v. 1), renouncing, if need be, and if He call us to do it, all earthly relationships; as Levi, "who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children" (Deut. xxxiii. 9); and as the early Christians, who forsook "father and mother, wife and children, brethren and sisters" (S. Luke xiv. 26), when Christ called them to do so, to follow Him. We must "forget our own people and our father's house" (Ps. xlv. 10), and "call no man our father upon earth" (S. Matt. xxiii. 9): nay, in comparison with Him, we must "hate father and mother" (S. Luke xiv. 26), lest, "loving father or mother more than Him," we be "not worthy of Him" (S. Matt. x. 37). And yet we must love them in Him,3 honouring them as His earthly representatives, and gather into our wide embrace all those who are His children, knowing that one is our Father, Which is in Heaven," and "all we are brethren" (xxiii. 8, 9).* 1 “Modus diligendi Deum est sine modo" (S. Bernard). 2 "Contestetur quoque inter prima statim nativitatis suæ verba renunciasse se terreno et carnali patri, et Patrem solum nosse se et habere cœpisse Qui sit in coelis, sicut scriptum est, Deut. xxxiii. 9; S. Matt. xxiii. 9" (S. Cypr. de orat. Dom.). 3 Sperat Paulus, neminem fore inter Christianos, qui matri non prospiciat (1 Tim. 5, 8). Fides non tollit officia naturalia, sed perficit et firmat" (Bengel). 4 "Denique coelesti sumus omnes semine oriundi, 53 “HALLOWED BE THY NAME.” THERE are two aspects from which we ought to regard the exercise of Prayer. Besides being the means whereby we are taught to seek the supply of our spiritual and bodily needs, it is also an act of homage which we render to the Majesty and the Mercy of God. In the one case, we are pensioners waiting upon God's bounty; in the other, we are priests offering a sacrifice to His Name (1 S. Pet. ii. 5; Heb. xiii. 15). Before the coming of John the Baptist, the prayers of the Jews seem to have been chiefly acts of worship, praises of the many attributes of God's perfections; whereas the Baptist is supposed to have introduced, and our Lord to have sanctioned and encouraged, the use of prayers much more petitionary in their character-as in S. Luke's Gospel this prayer is said to have been taught (probably on another occasion) to the disciples in answer to the request of one of their number, "Lord, teach us to pray, as John also taught his disciples" (xi. 1). It is to be feared that we have so far taken advantage of this sanction as to make our prayers chiefly, if not wholly, in the form of supplication, and have neglected the exercise of praise and worship; thus making our prayers selfish, and not "giving to God the honour due unto His Name" (Ps. xxix. 2). The first three petitions of the Lord's Prayer should have preserved us from any such abuse; for our Lord teaches us to pray, "Hallowed be Thy Name, Thy kingdom come, Thy will be done,” before we pray directly for any blessing for ourselves or others. As we shall see, these petitions do indeed include the choicest blessings on others and ourselves; but in offering 1 "Annon mendicas, qui panem petis" (S. Aug. de verb. Dom. Serm. 29). them we are to "seek first the kingdom of God and His righteousness" (S. Matt. vi. 33). The Talmud gives as a reason why man was made on the sixth day, that the sun might dawn for him for the first time on the Sabbath-day, and that thus he might enter upon his life with the worship of his Maker, which was the chief end for which his life was given. This petition naturally follows the words which have gone before, "Our Father, Which art in Heaven;" for, as God says by His prophet, "A son honoureth his father; if then I be a Father, where is Mine honour?" (Mal. i. 6.) And moreover, as S. Anselm observes (or some author whose words have been imputed to him), "Filial devotion and heavenly contemplation turn the mind of a reverent son towards his Heavenly Father, and naturally make him exclaim, 'Hallowed be Thy name'; as if to say, 'Earthly riches, dainties, and honours I seek not, but that I may be wholly turned towards Thee, that I may be wholly divine.'" And it is truly the most natural thing for us, as His children, to make this the first desire of our heart; for what can be dearer to the heart of a child than the honour of his father's name?" Solomon says, "A good name is rather to be chosen than great riches" (Prov. xxii. 1), and is "better than choice ointment" (Eccles. vii. 1.-Compare Song of Sol. i. 3, "Thy name is as ointment poured forth"); and God shows us how precious His Name is in His sight, by setting the hallowing of His Name even before the promoting of His Kingdom. 1 1 "O quam bene sequitur, quam optime continuatur, quam elegantissime ordinatur petitio ad prædicta, scilicet, ‘Sanctificetur Nomen Tuum' ad Pater noster, Qui es in cœlis:' quia filialis devotio, cœlestis contemplatio totum animum reverentis filii convertit in Patrem coelestem, ut clamet et dicat, 'Sanctificetur Nomen Tuum;' quasi dicat, 'Non terrenas divitias, delicias, et honores peto, sed ut sim in Te totus conversus, sim totus divinus" (S. Anselm. opusc. spuria). 2 "Si cujus patri aliquis convicium fecerit, si contumeliosus ac procax pudorem ejus et honorem maledico ore laceraverit, indignatur filius et irascitur, et læsi patris injuriam quibus potest viribus vindicare conatur" (S. Cypr. Ep. 73). |