Year: 1874

L have called your attention, during
several weeks past, to the various part,
of the Lords prayer.


! There is one thing yet unnoticed-
the Doxology, at the end of the pray
: er


Luke gives the prayer without the
doxology, and It has been supposed
from this, and from the fact that the
oldest manuscripts of the book of Mat
thew do not contain it, that these words
of praise were added by later copyists,
who put them into the received text,
as being what the christians had ac-
customed themselves to use in using
the prayer. Afford the prince of mod
ern bible scholars and critics, says they
should be omitted from the text of the
scripture, as they are not found in any
manuscript, dating back of the fourth
century.


Be this as it may, nothing can be
more appropriate than these words Of
praise. They are true none the less that
they were not originally in the prayer.
Indeed, if they be not the kings, own
formula, but the voluntary expression
of the loyal and loving soul who adj
dresses him, there is all the more force
in them on that account 1t would be
better TO keep the text of the Bible as
it was originally written, yet so fitting
and natural in this doxology, we can
scarcely wish it divorced from the text.
In concluding the prayer we can hard
ly avoid adding ''For thine is the king
! dom, the power and the glory forever
and ever, amen"


Whatever might be properly said
about them, however, has been said
already in previous discour8es.
It is to the prayer as whole, that
[ ask your attention.


l. 1t is simple prayer, the thought
is as clear as crystal, and the words
express it to the comprehension of any
child. Suppose you just repeat it, for
the purpose Of observing its simplicity ;
it will $ Eike -. at once. We teach it
to our children Is being entirely adapt
ed to them we can arrange for them
no form Of prayer, that will have any
sense at all, that will be easier under
stood.


2. Yet it is sublime prayer. It's
very simplicity is an element Of the
sublime. -"Our Father which art in
heaven, hallowed be thy name" these
words are so perfectly simple, we know
at once what they meaW, but who can
utter them after all, with serious
thought and not feel that he is con-
fronting the Infinite, the Mysterious,
the Mighty, the Eternal One? This
prayer expresses too the sublimest faith.
There is no argument in it, no reason
ing, no especial pleading, everything
great and grand and good is assumed
as belonging to the Father, This
prayer asks no gu estion, it simply, sub
timely, believes and rests. Then there
is no self-degradation in it, nothing ab-
ject or seryiIe. There is the simple,
sublime acceptance of the facts of sin
and weakness, and the unquestioning
trust that the Father can and will help
and pardon and provide and love.
The truthfulness of this prayer is an
element of the sublime. There is alb
solutely nothing false in it. 1t is truth
as clear as the crystal pavement of the
New Jerusalem. Every human soul
hnoscs it is true in the facts it assumes,
and feels it ought to be true in the hope
it gives. There are truths which rise
up above our common thinkings, as
mountains rise up above the plains, and
if they do tower into the region of
mystery beyond all human ken, even
as scme mountains reach beyond the
clouds, above the reach of mortal foot
or hand, yet this prayer looks at them
with no misgiving, but because of their
sublime height and mystery, it sub
timely worships the Father.


5. 1t is an assuring prayer. A king
would not draw up, and put into the
hands of his people, petition which
he did not mean to grant But thi. is
drawn up and put into our hands by
the king himself, perfect and constant
revelation of his good will, the stand
ing proof of his perfect understanding
of our necessities.


4. This prayer is the dtoiae 0arrant
for praying always and everywhere for
anything that concerns the kingdom
eff God, for anything that belongs to
our daily necessities, for any pardon,
g. - !, :. g., o1-,l oil +bo1