that we can do, to confess that we are unprofitable servants? Shall an apostle say, "in many things we all offend?" Shall we accuse the ordinary Christian of pride or delusion who shall imagine that he has fulfilled every duty? And is it becoming in the Christian minister, whose duties are far more arduous, to say or think that he has perfectly complied with his obligation? Surely not. He might more perfectly exemplify in his own person the dispositions and conduct which he recommends. His love might be more fervent-his exertions more indefatigable. Of this he is sensible, and would that it were otherwise. But with the sincere desire to do the will of God, his hopes of acceptance rest not upon the perfection of what he has done, but upon that atonement which he proclaims to others.

But, my brethren, one thing we can assert confidently, and in stating it, I would apply the subject to yourselves. The assertion is, that in respect to their hearers, many ministers may say— we have so performed our duties as to leave you without excuse. You cannot plead ignorance of your duty, although the Scriptures may have been to you a sealed book. Yet, through our ministrations its counsels have been communicated to you. You know the services which God requires of you. You have been warned of your danger in consequence of your sins. Time after time have you been admonished that except ye repent ye shall

all perish. The futility of every ground of confidence excepting a sincere resort to the salvation of Jesus Christ, has been fully and often exposed. We have addressed to you line upon line, precept upon precept, in regard to your eternal interestsand if our exertions to produce in you a due attention to them have been unavailing, and if they still continue fruitless, are we not absolved from all participation in your destruction ? Shall your condemnation at the day of judgment involve ours also?

Brethren, shall we still labor almost in vain amongst you? We are now ambassadors for Christ. As though God did beseech you by us, we pray you in Christ's stead, Be ye reconciled to God. Long disobedient to the divine injunctions, now resolve to comply with them-repent and be converted that your sins may be blotted out. Believe in Jesus Christ, and take upon yourselves the profession of his name.

Then shall we not have labored in vain-we shall have consolation under our toils-and you will inherit everlasting salvation.

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SERMON IX.

OUR FATHER WHICH ART IN HEAVEN.

MATTHEW vi. 9.

After this manner, therefore, pray ye: Our Father which art in heaven, hallowed be thy name.

IN the passage under view, our divine Teacher gave to his disciples direction in regard to the performance of an important duty. Whether we consider the interest of the subject or the character and authority of the speaker, our attention should be much excited. The intercourse which the soul maintains with God is principally comprised in the exercise of prayer. To perform this duty in a proper manner, and with right feelings and apprehensions, should be an object deeply interesting to us. Jesus Christ had just referred to some prevalent abuses in regard to the performance

it

of this duty; he had noted the motives of ostentation by which some were actuated in the discharge of their religious obligations, and he had condemned those vain repetitions which argued a belief that their much speaking would recommend them to God. In opposition to these practices, he enjoined upon them to withdraw from the observation of men when they addressed their private devotions to the all-seeing God, and in every act of prayer, whether public or private, to be brief and comprehensive, persuaded that God knows all things which we need before we ask him. He then proceeds to give a short and most admirable formula of devotion. We do not believe that our Saviour designed to confine us to this one form of supplication, or to intimate that any fixed form is requisite to the acceptable worship of Jehovah. At the same time, we have no objection to urge against those Christians who deem their edification most promoted by the use of such prescribed ceremonial. We are persuaded merely, that the text does not enjoin such a mode of worship. It is only to be viewed as an exemplar according to which our supplications are to be conducted, and in this light it is of great value to us. It is designed to-night to make some observations in elucidation of the verse which has been read to you. Two things are involved in this passage. There is an invocation of the object of our worship; there is mention made of the general

feeling which should be cherished toward the Author of all good.

We address "Our Father who is in heaven." Prayer is either offered up in public, and then we join with many worshippers, or in private where we nevertheless use the same form of address, "our Father." The design of this is to intimate that there are many others connected with God in the same relation as we are, and that in our most secret prayers we should recognize them and cherish a brotherly feeling toward them. The appellation of Father, which we are instructed to bestow upon the Almighty, also carries with it many important considerations. It exhibits him to our view as our author and benefactor. From our earthly parents we, in a subordinate way, derive our existence, and they confer upon us numberless favors. But God is properly the author of our being, and gives us richly all things to enjoy. He is, therefore, our father in the highest and noblest sense imaginable. Viewing him as sustaining this relation, we should regard him with feelings of love and confidence— love, when we consider all his goodness and excellence; confidence, when we reflect how able and how willing he is to bless us.

He, whom we address as the object of our worship, is also exhibited as being "in heaven." Not but that we are to consider him as having the universe under his inspection, as operating through