The antients have generally obferv'd upon this place, that the expreffion, our Father is a neceffary leffon of humility and condefcenfion to each other, fince by this common term they do in effect call themselves brethren of the fame Father. The diftinctions of one man from another are founded upon the relations of this world, and are therefore to be forgot, when they come with equal wants before God the common Lord of all. All Chriftians as fuch are heirs of God, and Co-heirs with Chrift; and this relation and the happy confequences of it depend not at all upon their outward condition. Our Saviour came not to fave one part of mankind, and to neglect the reft: He made not outward pomp the measure of his mercy, or the mark of his difciples; but contrary to this rule, not many wife after the 1 Cor. i. flefb, not many mighty, not many noble, were called. His compaffion was as universal as the neceffities of mankind; and he hath made no exception in it, but for those who, as the h Admonentur autem hoc verbo divites & nobiles cùm Christiani facti fuerint, quatenus fe non extollant adverfus pauperes & ignobiles; quoniam fimul dicunt: Pater nofter, quod verè ac piè dicere non poffunt, nifi fe fratres effe cognofcant. Aug. Serm. 182. de Tempore. Tí Brábo in η κάτω συνδενείας όταν και τα άνω ἅπαντες ώμθμ συνημμένου πᾶσι τὰ μίαν έχαρίσατο συγένειαν πάντων ομοίως κληθῆναι καταξι éras walng. Chryfoft. Homil. C 4 Apostle 26. Heb.vi. 6. Apostle expreffeth it, crucify the Son of God afresh, and to put him to open fhame. As none are fo great as not to want this blessing, so none are so low in their condition as for that reafon to be excluded from it, but the poor and the rich are equally the appointment of his Providence, and the objects of his Mercy. What then can be a more reasonable argument for humility, than that thofe diftinctions of high and low, are the effect of worldly and perishing relations; and that the name of a Chriftian (the most glorious title that mortals can wear) is common to all? What can more expofe the unchriftian arrogance and criminal contempt which men practise towards their fellow Chriftians, whom notwithstanding they must call their brethren whenfoever they pray, and who can call God Father with as much truth and propriety as themselves? So much may ferve for the fecond practical use of these words. The third practical ufe that arifeth from this appellation is drawn from thewords which art in heaven; which as they express the distance and majefty of this our heavenly Fa ther, fhould teach us to approach him with re verence. When Chriftians at the entrance of their Prayers give God this appellation, they should confider confider what affections are fuitable to it. They should learn from hence to come before him not only poffeft with that important bufiness which they are upon, (as what can be more important than the supply of their wants?) but with fuitable reverence for that majesty, which they hereby confefs to be so far above them. With what care do men endeavour to recommend their fuits and set off their perfons to an earthly Sovereign, but how far fhort are their caution and diligence in their addreffes to the King of Heaven? They come before him in all the rough drefs of their fouls, with the utmost abfence and distraction of thought. They fend up petitions in which the reasonable part of the man is not concern'd, and pray without the Spirit, or the understanding. Their hearts and their tongues fpeak not the fame language; and their Prayers fo little exprefs their wishes, that they attend not to what they pray for. They in this abfence of foul do at best but beg a denial, and they have no reafon to expect that God should hear them, when they hear not themselves. Such indeed is the defect (and a guilty one it is) of many Christians, and it arifeth from nothing fo much as want of confideration in whofe prefence they are. When they pray they they should confider (what these words will naturally lead them to) that they are in the presence of the Lord of Heaven and Earth, and that upon their decent behaviour before him all the happiness they want or wish for depends; they fhould remember, that the most filent whispers of their fouls are overheard, and that their Prayers can never reach Heaven, when not fent up thither with thought and attention. Such are the reflexions we should make when we begin to pray, and they are fuch as naturally arife from calling God our Father in heaven; the words themselves are fufficient to recal the wandring of our thoughts, and, as St. Chryfoftom obferves, to turn our attention from earth to heaven. From the whole it doth appear, that this preface to the Lord's Prayer naturally leads to those difpofitions of mind, with which not only that, but all other Prayers are to be offer'd. As this excellent form is the abridg ment of all the bleffings that creatures can ask, or God beftow, fo withal this introduction to it gives the best hope, and most probable means of obtaining them. Let it be remember'd that the near relation to God, which we here profefs, promiseth the accep tance of our Prayers in this life, and their reward and accomplishment in the next; and is therefore preferable to the empty titles that deluded mortals purfue with greediness, and enjoy with diffatisfaction; in short, that as to call God Father is the greatest privilege of a creature, so to do it with faith and fuitable reverence is the highest attainment of a Christian. SERMON II. MATT. VI. 9. Hallowed be thy Name. UR Saviour having encourag'd his followers to call God their Father, now goes on to direct them in those reasonable defires which may best approve them to be his children. He gives them in this relation to their heavenly Father the best encouragement to ask, and then fets forth |