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provided they be not done for this end, but for the glory of God. Secrecy itself may become a cloak to avarice: and it is a fact, that many, by affecting to be very private in their donations, have contrived to keep their money to themselves, and at the same time to be thought very generous. The evil lies in the motive; doing what we do from ostentation, or to be seen of men. The desire of human applause, is a canker that eats out the charity of many gifts, and renders that which would otherwise be good and well-pleasing to God, a mere exercise of selfish hypocrisy.

Thirdly: As every thing in this world bears a relation to eternity, we are reminded of the final issue of things. If we give from ostentation, we HAVE our reward: but if from love, and with an eye to the glory of God, that which has been done in secret, shall be rewarded openly. It is so ordered in the divine administration, that the selfish soul shall be disappointed in the end; while he who seeks the good of others, shall find his own. But how is it that the works of those sinful creatures should be rewarded with eternal life? In themselves considered, they cannot; and if any man think, by a series of beneficent actions, to atone for the sins of his past life, and to obtain the kingdom of heaven, he will be awfully deceived. But if he believe in Jesus, he is accepted in him; and being so, his offerings are accepted and rewarded, both in this world and that which is to come.

From alms giving our Lord proceeds to prayer, ver. 5—3. The former respected our conduct to men, the latter our approaches to God. And here also it is observable, that it is taken for granted that Christ's disciples are praying men. What he says is not to persuade them to prayer, but to direct them in it. Infidels may imagine that God does not concern himself with the affairs of mortals, and may excuse themselves by pretending that it were presumption in them to solicit the Supreme Being to do this or that: formalists may say their prayers, and be glad when the task is over: but Christians cannot live without communion with God. Prayer has with propriety been called the 'breath of the new creature. To satisfy Ananias that Saul was become a Christian, it was enough to say, Behold, he prayeth!

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What is said of the privacy of prayer will literally apply to that which is personal, or expressive of individual desire. The proper resort for this is the closet, or a place of retirement from the interruptions and observations of men. A vain-glorious professor may enjoy no freedom in this, because there is none to witness and admire his devotions: but the child of God is here at home, even in the presence of his Father, who heareth him in secret. If we have no freedom in private prayer, but live nearly if not entirely in the neglect of it, and at the same time possess great zeal and fluency in our public exercises, we ought surely to suspect that things are far from being right between God and our souls.

The words of our Lord, however, must not be literally applied to all cases. Respect is had more to the principle of the act, than to the act itself. To understand it of the latter would be to censure all public prayer, and standing in prayer, which was no part of the design. A good man might pray standing in the synagogue, or even at a corner of the street, on some occasions. Paul prayed with the Tyrian disciples, with their wives and children, and gave thanks to God, in the presence of a ship's company. That which Christ meant to censure, was the loving to pray in public places in order to be seen of men. His object was not to appoint the place or the posture of prayer; but to detect the vanity of the mind, and to direct his followers to seek the approbation of God, rather than the applauses of men.

The motives with which these counsels are urged is very im pressive. Verily I say unto you, they have their reward! God will apportion our rewards according to the things we seek. If the objects of our desire be confined to this world, this world shall be our all but if they extend to another, that other shall be our portion.

What is said of vain petitions, and much speaking, admits of similar remarks as that which goes before it. In general, it is right to avoid long prayers, especially in the family, and in the church, which are not only wearisome to men, but offensive to God. A proper sense of the majesty of the Great Supreme would cure this evil. God is in heaven, and we on earth: therefore let our words

be few. The contrary practice savours of heathenism. Let the devotees of Baal vociferate from morning till noon; but let not the worshippers of Jehovah imitate them. Our beavenly Father knoweth what things we need. If he require importunity in prayer, it is not because he needs to be persuaded; but that his favours may be known, accepted, and prized.

It is not our Lord's design, however, to condemn all long prayers, nor all repetitions. He himself, on some occasions, continued for a whole night; and in Gethsemane he three times repeated the same words. They are vain repetitions which he censures, and the hope of being heard for much speaking. It is observable, however, that whenever Christ or any of the apostles were long in prayer, it was in private. If many who pray for an hour or longer, in public, and with tedious repetitions, were equally circuitous in the closet, whether we should commend their discretion or not, we might hope well of their sincerity. But where the reverse of this is true, it certainly has the appearance of the very spirit which it was our Saviour's intention to condemn.

ON THE LORD'S PRAYER.

Matt. vi. 9-16.

THIS admirable summary of prayer, as introduced by Matthew, would seem to be only for the purpose of illustrating by example

* Heathenism still retains the same character as it did in the days of Elijah. The Hindoos at this day, in worshipping the idol Kreeshnoo, or Hurry, will cry for hours together, without intermission, "Hurry bolo!" Hurry bolo!" i. e. Kreeshnoo, speak! Kreeshnoo, speak!

the foregoing precepts. Luke, however, represents it as occasioned by our Saviour's being engaged in prayer at a certain place, and when he ceased, one of his disciples saying unto him, Lord, teach us to pray, as John also taught his disciples. If in any thing we need divine instruction, it is in drawing near to God. It does not appear to have been Christ's design to establish a form of prayer, nor that it was ever so used by the disciples: but merely a brief directory as to the matter and manner of it. Such a directory was adapted not only to instruct, but to encourage Christians in their approaches to God. It was putting words into their mouths. In supplicating divine mercy, they might plead, Thus and thus our Saviour taught us so say; even he in whom my soul delighted hear us for his sake!' Observe,

First: The character under which we are allowed to draw near to the Lord of heaven and earth.-Our Father. It has been a question, though I conceive it ought not, whether God is here to be considered as our Father in Jesus Christ, and not rather as our Creator; and whether the prayer be not suited to all men, who are God's creatures, as well as to believers. That the prayer is free to every one who can cordially utter its sentiments, there is no doubt: but, whatever others have done, Christ would never prescribe a prayer suited to an unbeliever. As the scriptures inculcate no precept, but what, if obeyed in its true intent, would prove us in the way to eternal life, so they prescribe no prayer but what, if offered up in its true meaning, would be heard and answered. It is true that God is the Father of all men by creation; but like prodigals, they are by sin alienated from him, and his love to them as a Creator is in a manner extinguished. He cannot con

sistently treat them as children, but as strangers and enemies. If strict justice had its course, he would destroy man whom he hath created from the face of the earth. The effect is, that if any of Father, it must be through a

the sons of men approach him as a Mediator. The original relation is, as to any access to him, or communion with him, dissolved. If any sinner be now treated as a child of God, it is as an adopted alien, put among the children. See John i. 13.

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It is no small proof that the privilege of approaching God as a Father has respect to the mediation of Christ, that it is almost confined to the gospel dispensation. To Israel, it is true, pertained the national adoption; but this was only a shadow of that to which believers were predestinated through Jesus Christ. Old Testament believers were no doubt related to God as a Father, as well as we; but they were not ordinarily in the habit of addressing him under that endearing character. The spirit of that dispensation was, when compared with ours, a spirit of bondage. It was reserved for the times of the Messiah, in the spirit of adoption, to cry, Abba, Father. The encouragement contained in this tender appellation is inexpressible. The love, the care, the pity which it comprehends, and the filial confidence which it inspires, must, if we are not wanting to ourselves, render prayer a most blessed exercise.

Secondly: The place of the divine residence.-Our Father, who art IN HEAVEN. As the endearing character of a father inspires us with confidence, this must have no less a tendency to excite our reverence; and both together are necessary to acceptable worship. As for me, I will come into thy house in the multitude of thy mercy and in thy FEAR will I worship toward thy holy temple. Fear without hope, would sink us into despair; and hope without fear, would raise us to presumption; but united together, they constitute the beauty of holiness. It is not, however, for the purpose of inspiring reverence only, that God is said to be in heaven, but to encourage us to confide in his absolute supremacy, and almighty power. He is above all our enemies, and What can be more has the direction and control of all events.

consoling than the thought of having the Lord of the universe for our Father! When the heathen triumphed over the church, and sneeringly asked each other, Where is now their God? it was sufficient to answer, Our God is in the heavens, he hath done whatsoever he hath pleased.

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Thirdly The social principle which pervades the prayer.OUR Father-forgive us, &c. Assuredly we are hereby taught not to confine our petitions to what respects ourselves, but to identify with our own cases those of our brethren. Nor is it necessary

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