History. admission into the covenant of Salvation; "Believe in the Lord Jesus Christ, and thou shalt be saved," (i. e. made a Christian.) Baptism then was, on the part of the Christian, the pledge that he believed. Now the Apostles were the especial Witnesses of what was to be believed they were the persons whose report was to be credited; and to them, therefore, most suitably was committed the Sacrament of admission into the Church, "the keys of the Kingdom," as to men already intrusted with the pass-word into it. Thus, the appointment of Witnesses and the rite of Baptism seem to be naturally connected, and to belong to one and the same period of the Institution.

The Lord's Supper.

The Lord's Prayer.

The Sacrament of the Lord's Supper is emphatically termed a memorial. It was enjoined on the Apostles, and through them on all Christians, as a symbolical rite to be observed for ever in remembrance of Christ; in remembrance of Him in his fulfilment of the most important part of His Ministry. Being, then, in itself a sort of monument, or histrionic record, of the most mysterious of those events to which they were appointed Witnesses, a reason presents itself why the institution of this Sacrament also should have been assigned to the same period of the new dispensation as the appointment of the Witnesses themselves. They could surely best understand and explain its origin who were chosen to bear testimony to the event which it was to call to remembrance; and who, if not all present like St. John at the awful scene, were yet present on those various occasions when it had been prefigured and foretold by words and by signs, by allusions to mysterious prophiecies, by Parables, or by typical Miracles.

Beyond these, no institution of the new dispensation was anticipated by our Lord, unless we except the dictation of that one Prayer which on that account is called His. Why this should have been done, especially as the suggestion of Prayer seems so accordant with the other offices of Inspiration by the Holy Ghost, and more especially as it actually did make a prominent feature amongst Spiritual endowments, is a question which will perhaps seem not to admit of so obvious a reply as the foregoing inquiries. In truth, there is no Its object. little uncertainty as to the precise object of this Prayer. To some it has appeared only in the light of a sanction and a model for Prayer in general. Others have received it as a particular form of words, enjoined on Christians to be used according to the letter of the commandment whenever they prayed. The question has seldom perhaps appeared of moment to the Christian inquirer, and hence, generally, all these are acquiesced in as legitimate objects of the Lord's Prayer. With reference to the present consideration, however, it will be necessary to be more accurate and determinate in our view of it. Adopting the literal and obvious import of the passages in each Evangelist, which contain the account of its first being taught, we should certainly say, that our Lord was enjoining that very form of words exclusively or especially. In the Church, too, from the earliest times the Prayer has been used as it was given, and certainly has never, as far as we can judge, been regarded as a model or a rule for the composition of other Prayers. Far from it, its character in some respects is very distinct, although the difference is likely enough to escape our notice, from the very circumstance that we become familiar with it earlier than we do with any other composition. But it may be safely asserted, that as a model for prayer it was not received

Not given as a model.

Remarks.

by the Apostles and Primitive Church. If we doubt it, Introduc. let us refer only to the first Prayer recorded in the Acts,tory that, namely, which was offered up before the election of Matthias, and we shall find it impossible to trace any special reference in this to the Lord's Prayer. Again, it may with equal confidence be said, that as a sanction for Prayer it could not be intended, because it was not requisite. The very words with which it is prefaced, "When ye pray," implies that prayer was already un- Nor as a derstood and practised as a duty. To which we may sanction for add another weighty consideration. Our Saviour, in Prayer. His directions concerning the Prayers of Christians, expressly commands that they should be offered up in His name-a command which we know has in all Ages of the Church been most religiously observed. How comes it that the only Prayer framed by Him who gave the rule should violate it? It cannot be said, that this was because He was Himself to join in that form of Prayer, for it was evidently a Prayer for the Disciples only, the request being, " teach us to pray," and the reply, "when ye pray." Nor was it because He was not yet glorified, and seated on the right hand of God to make intercession for sinners, if, at least, we claim for it the character of a perpetual appointment.

Without denying, then, that in the record of this singular Prayer the Christian of all Ages finds the highest authority and sanction for Prayer in general, perhaps to a certain extent, a rule and guide, still the primary and specific object of this particular form of words must be sought for elsewhere-in some reference to the office and condition of the Apostles and Disciples, or in some other connection with the infant state of the Church. In suggesting, then, that this Prayer was composed and Composed intended for the Apostles and the other Disciples, con- particularly sidered as attendants on our Lord and helpers in His for His Ministers Ministry, it will not, we hope, be thought that we are jointly wh lessening the character of the Prayer, or attempting to Himself make its universal use among Christians seem less becoming or less a duty. Far from it, the conclusion to which it should lead us is the very reverse. That such is the case, then, is probable from the contents of the Prayer.

His own

name.

1st. It is addressed to God the Father, and yet, not- Not alwithstanding Christ's repeated declaration, "Whatso- dressed ia ever ye shall ask the Father in my name, He will give it to you," this important omission is made in the only form which He dictates. Now supposing this Prayer to have been composed for His Apostles and Disciples, in the character of His companions and helpers while on earth, this is exactly what we should expect; for it is not until He should be glorified that prayer was to be made to Him or in His name. Accordingly, when that time was now approaching, He tells His Disciples, "Hitherto ye have asked nothing in my name, ask and receive." Which amounted to this," Henceforth ye are to pray in another character and another form. I go to be myself the object of Prayer, and even to the Father must Prayers be addressed in my name." Look, too, at the first Prayers of the Church, and you will observe precisely this charge. Take, e. g. that before the election of Matthias, Thou, Lord, who knowest the hearts of all:" or that of Stephen, "Lord Jesus, receive my spirit; Lord, lay not this sin to their charge." This last is most to the point, because it is obviously an imitation of the Prayer which the blessed Jesus made on the cross for His murderers, "Father, forgive them," &c., the precise change to which we have been alluding

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History. being adopted. It is not any more "Our Father," but "Lord Jesus."

The clauses

With this, very strikingly accords the testimony of Pliny, whose careful inquiry into the Christian rites for the purpose of reporting them to Trajan, cannot but command credit, although he was no Christian. "They sing a hymn," he states, "to Christ' as to God. Indeed it may be worth considering, although it is immaterial to the present argument, whether the Primitive Church did not, in addressing Prayer to Christ glorified, consider themselves as fulfilling His command to pray to the Father in His name, understanding that command as if its tenour was this, "Hitherto ye have only learned to address God as the Father, now you must address Him as the Son, in my name, under my character, in my person." It cannot be denied, at least, that such is actually the form of the Scripture Prayers, as just quoted.

Let us then suppose, that as attendants on and coadjutors with the Lord during his abode on earth, they were instructed to address God in the name and person of the Father; and then let us see whether the matter of the Prayer will confirm us in this supposition.

name.

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Our Father which art in Heaven.-This expression, examined. if it had any reference to the point in question, must be intended to mark the difference between God manifested in the flesh and the invisible God, God the Father in Heaven-in which character the address was made to Him. But pass we on to the petitions themselves, and let us see whether they are not chiefly, whether they are not exclusively, appropriate to the state of Christ's dispensation as it then was. So much so, indeed, that bearing the suggestion in mind, little more seems requisite than to allow the several clauses to pass in review before the mind without comment :- "Hallowed be thy Thy Kingdom come." The expressions cannot fail to bring us back most forcibly to a time when the Gospel Kingdom was not yet established, but was the one great object of Christ's preparatory labours, and the labours of those His attendants who were sent from time to time to preach that Kingdom at hand. It was a petition for that moment to be hastened when these preparations should be completed, and when He should be able to say, I have glorified thee upon the earth, the work which thou hast given me to do, I have finished. I have manifested thy name to the men whom thou gavest me."+ But to Himself to God in his name, were Prayers to be addressed when that work was finished, and their petition granted. Therefore, he adds, “And now, Father, glorify thou me with Thyself, (apà oeuvrŵ) with the glory which I had before the world was with Thee, (mapà σoi.)"

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Thy will be done in earth as it is in Heaven.-This brings us still nearer to the closing scene of that mysterious work which was laid on Him. When in agony in the garden of Gethsemane, and His mind was full of the cup of bitterness prepared for Him, it was, "Thy will

* See Note on the secondary meaning of the word Name, p. 708. + Add inter alia, John, ch. xii. v. 28," Father, glorify Thy name. Then came a voice from Heaven, saying, I have both glorified it, and will glorify it again. The people that stood by and heard it, said that it thundered; others said that an angel spoke unto Him." What voice was this which sounded like the thunders of Mount Sinai? and what did it signify, but that as from amidst those thunders God had glorified His name as Father and Creator, so would He again glorify it as Son and Redeemer. "This voice," added Jesus, came not because of Me, but for your sakes."

*

tory

Remarks.

be done" which closed His meditations. Doubtless, Introducthen, to that mysterious and awful fulfilment of God's Will, this clause of the Lord's Prayer related. It was that Will against the fulfilment of which human nature revolted,† Satan tempted the Saviour, and His boldest Matt. xxvi. Apostle remonstrated until our Lord rebuked him with 39. Mark, a severity of expression denoting the extraordinary seri- xiv. 36. Luke, xxii. ousness of the subject. "Get thee behind me, Satan, 42. for thou savourest not the things that be of God but those that be of men." As if He had said, "This is the will of God,-Pray that His will be done, instead of seeking conjointly with the Evil One to thwart it." In the same strain spoke Peter of the Crucifixion, in his first address to the Jews, Him being delivered by the determinate will and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." Thus, too, the Prophetic Spirit by the Psalmist, "Lo, I come, to do thy will, O God."

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Not that the Disciples used this Prayer with a full comprehension of its import. They may have of fered it up in humble faith; instructed, perhaps, as in the case of Peter, that the sacrifice of Christ was eminently and peculiarly the Will of God, but not understanding how to reconcile it with their hopes, their affections, and their tenets respecting Him. Still they might have used it, going on like Abraham with his son, and preparing for a sacrifice, which, as in his case, seemed to put an end to their best hopes, as well as to wound their tenderest affections, but supported by a confidence like Abraham's, that God would provide himself a victim-would find some way of doing what to them seemed impossible and inexplicable.

Give us this day our daily bread.-This might seem at first to be equally applicable to the destitute condition of the Apostles and Disciples under the Dispensation of the Spirit, as it was to them during the abode of the Lord amongst them. But their situation was, in truth, very different. Whilst our Lord was with them they were miraculously provided as often as they stood in need, afterwards they were left to the ordinary means of maintaining themselves. Thus St. Paul boasts of working with his own hands, that he may not be chargeable to the Society; but our Lord's Disciples whilst He was with them were continually supplied, in their Ministry more particularly, by the extraordinary interposition of God. It was the occasion of more than one Miracle. Food, and even money was thus provided; their garments in their journeys waxed not old, and their purses never failed. But nothing can more clearly mark the distinction, than our Lord's words to them immediately before His apprehension,

*His reproof to the Apostles on this occasion was, "could ye not His was to a certain extent the same. In like manner, He sometimes watch with me one hour?" as if the object of their watching and of prayed with them alone; and although in this remarkable scene He withdrew from them to pray, preparatory to a portion of His ministry in which He was the sole agent, and according to the prophet's image, "trod the wine press alone," yet His injunction to them seems addressed to them as ministers and fellow-labourers. "Watch and pray, lest ye enter into temptation."

"O, my Father, if it be possible, let this cup pass from me!" What an agony of thought is conveyed in these words! scarcely less affecting is His request to Peter and James and John to "tarry with Him," as if even their presence was a comfort to Him in that tremendous hour of trial "And He took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith He unto them, My soul is exceeding sorrowful even unto death, tarry ye here and watch with me."

Bou, our Bible translation is "counsel."

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History. and when He was in the act of taking leave of them, When I sent you forth without scrip or purse or shoes, lacked ye any thing? And they said, 'Nothing.' Then said He to them, But now, he that hath scrip let him take it, and likewise his purse: and he that hath no sword, let him sell his garment, and buy one."

Forgive us our trespasses, as we forgive them that trespass against us.-Forgiveness of injuries, as the means of fitting us to receive the forgiveness of God for our trespasses against Him, is a precept which, so far from being confined to the Apostles and Disciples during our Lord's life, was evidently inculcated as binding on all Christians in every Age. "If ye forgive not men their trespasses, neither will your Father forgive you your trespasses.' A petition for forgiveness therefore having reference to such an injunction, seems to form an exception to the general character of the Lord's Prayer, as it has been here drawn. But although the duty of forgiveness be of universal obligation, and although it be a preparatory requisite in the case of all, before they can properly ask God to forgive them, still it is not usual in Prayer, one might almost say that it is not becoming, to set forth the possession of this or any qualification, but rather humbly to suppress it as better known and judged of by God than by his self-partial suppliant. Such was the difference between the Prayers of two whom our Lord Himself once described to His disciples, the one for their imitation, the other for a warning the one recounting alms, fastings, and if not forgiveness of wrongs received, yet more than reparation for wrongs done; the other regarding himself only as he was an offender, and expressing all in "God be merciful to me a sinner. A Prayer, then, setting forth any qualification in the suppliant would not perhaps be consistent with this view, unless there were some special and extraordinary reason for it, such as the particular character of the Lord's Prayer may be expected to furnish. It is therefore not unreasonable to suppose that this and the two next clauses, "Lead us not into temptation but deliver us from evil," related to those parts of Christ's work, in which, although His Apostles and coadjutors required much assistance, yet the trial and difficulty were most apparent in their Lord's course. He was most obviously exposed to Temptation, Satan employing every wile to turn Him aside from the preparation, which was going on through Him and His agents the Apostles and other disciples, for the establishment of that Kingdom which was to come. But were the agents and ministers themselves likely to be unmolested in their part of the same work by the same Tempter? What says our Lord? "Watch and pray that ye enter not into temptation"-and at the last, Ye are they which have continued with me in my temptations; and I appoint unto you a Kingdom, as my Father hath appointed unto me." Besides the ordinary attempts of Satan, Jesus was expressly led into the wilderness to be tempted. What He there withstood no mere human being can be thought capable of withstanding. Well, therefore, might those who had joined Him in that work from which the Devil wished in that mysterious interview to seduce Himwell might they be taught to pray "Lead us not into Temptation." The meaning of such a request, indeed, can only be understood by reference to our Lord's peculiar case, for ordinarily no man is tempted of God." Our Lord had been led into Temptation, and left alone with the Evil One. But He was more than man.

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Lory

Remarks.

With Him it was a necessary trial. In His case there- Introduc fore it was ordained. But how could His followers and coadjutors have escaped, if the same exercise of Infernal art and power had been employed against them? Such an opportunity Satan we know did desire, and against such our Lord interceded by Prayer, in the case of one at least. Simon, Simon, behold Satan hath desired to have you (vuas) that he may sift you as wheat, but I have prayed for thee (wept o) that thy faith fail thee not." Why Peter most needed his prayers, the event sufficiently shows. That Peter escaped this extraordinary trial by the intercession of his master, we know. That the Temptation was connected with his Ministry, as preacher of Christ crucified, is highly probable. His strong prejudice in favour of a temporal Messiah has already been noticed as accounting for the severity with which our Lord on one occasion rebuked him. In the present instance, too, this warning was soon followed by his attempt to rescue Jesus by force, and probably to assert his right to Temporal supremacy. "Put up thy sword," were the words with which Jesus recalled him to himself-he instantly obeyed. Christ had prayed for him, and his faith even against hope failed him not. He submitted to see his Master led to death, and Satan was disappointed of his victim. Still, as he followed and looked on, and saw no divine interposition in behalf of the forsaken Messiah, his heart misgave him, his better resolution failed. The Tempter was at hand, and the Apostle had already denied Him whose Kingdom was now seen to be not of this world, when a look from Jesus roused and rescued him. In all this there is doubtless every appearance of an attempt directed by Satan against Peter, not merely as a member of the human race, but as the first foundation stone of that work against which the chief agency of Evil was directed. In his efforts to prevent or interrupt this work, the other Apostles may be supposed likewise, although in different degrees, to have been the objects of his malicious schemes; and hence this clause of the Lord's Prayer, as well as the one following," Deliver us from evil, or from the Evil One."

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The same principle will lead us to the true meaning and intent of the former clause, “ Forgive us our trespasses, as we forgive them that trespass against us." Most sinned against was the Lord Jesus, and most conspicuous was His office of forgiving; when asked to heal, He forgave sins; when suffering on the cross, it formed the last act of His ministry-it was this, in short, for which He lived on earth, and for which He died. While on earth, the Apostles were fellow-labourers with Him in preparing men for that forgiveness. But although joined with Christ thus far in His merciful work, and thus far partaking of His ministerial character, there was one especial difference. They needed of God that same forgiveness which they were subordinate agents in procuring for mankind, and which they as such preached. Christ might pray simply that the scheme of forgiveness may prosper amongst the objects of his ministry; they were bound so to express their Prayer for this, as to include themselves. The spirit of the petition from their lips might be, "Grant us that for giveness which we in our capacity of agents and fellowworkers with the Lord are proclaiming to others."Their forgiving others was not assigned as a reason or claim on God's forgiveness of themselves, but renders their Prayer more humble, by setting them on a level, as far as the right to salvation went, with those who

were obstinately refusing it; who were resisting their Ministry, trespassing against them as Ministers of Christ and stewards of the grace of God.

It would be uncandid, however, not to notice, that against this explanation one objection is strong, nor do we at all desire to detract from its force. In St. Matthew's narrative of the institution of the Prayer, it is followed immediately by the observation, that in order to render our prayers for forgiveness effectual we must first forgive all others, and to strengthen the connection the particle "for" is used. This is strong, although not by any means conclusive. Other passages may be readily pointed out in which sentences are thus strung together by one Evangelist, which, by comparison with the other narratives, we certainly conclude not to have been uttered together. In St. Luke the Prayer is found disjoined from the precept. In St. Mark, again, the precept is given and the Prayer omitted. St. Mark, indeed, introduces it as part of a regular exposition of that frame of mind which is suitable for a Christian prayer, and which is summarily described by faith in God and charity to man.

The concluding sentence, which ascribes to the Father the Kingdom, the Power, and the Glory, certainly points to the character of the divine economy, out of which the ministry of Christ and of His agents proceeded. This was the period when Christ had veiled His Glory; for Power had chosen subjection, and for Reign and Rule the form of a servant and the office of a Minister. To that brief manifestation of the Godhead was attached neither Kingdom, nor Power, nor Glory. What belonged to Christ was, a Kingdom from above, Power from on High, a Glory which He had with the Father before the world was, and which was at that time to be ascribed only to God as the Father.*

So St. Paul, (speaking of the exceeding greatness of God's

tory Remarks.

In assenting to this view of the Lord's Prayer, the Introducpious Christian cannot but use it with a peculiar feeling of devotion. Although its original object and designation has been accomplished, still, like what befel the Prophet's mantle, a new devotional spirit has been attached to it by the Apostolic Church, and by God who has guided it. If the Temple of Jerusalem had been converted into a House of Christian Prayer, could any other edifice have furnished the like accidental excitements to devotion? Much more may we be allowed and expected to attach to a form of Prayer so adopted, a character of sanctity, beyond all which have been subsequently framed for our peculiar use.

Besides, a further application of the Lord's Prayer (or, as it may be called, on the above principle, the Apostles' Prayer) is quite in unison with the general tenour of Christ's temporary measures; they were generally also prospective. This has been pointed out in the view of His Miracles more especially; and in the present instance, if the institution of this Prayer involved, as has been suggested, a Prophetic allusion and adaptation to the successive trials of the Church, its Divine Author must have intended it to be preserved. In what way, the Church and the Holy Spirit within it knew best, and has best determined

power,) which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places; far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come. And hath put all things under His feet, and gave Him to be the head over all things to the Church; which is His body, the fullness of Him that filleth all in all." (Ephes. ch. i.) To the revelation of this glorious state of Christ's power, the same Apostle may be supposed to allude in his 2d Epistle to the Thessalonians, (ch. i. v. 9,) when speaking of the condition of the disobedient at the last day, he describes them as undergoing ὄλεθρον αἰώνιον, ἀπὸ προσώπου του Κυρίου, καὶ ἀπὸ τῆς δόξης τῆς ἸΣΧΥΟΣ αὐτοῦ.

SHALL We say, then, that the period of the Christian dispensation, of that dispensation under which we now live, commences where our Lord's Ministry closes ? Such appears to be the case, that Ministry being only preparatory: first, as forming and furnishing the subject of Christianity; secondly, as providing certain instruments, and making certain arrangements to facilitate the first measures of the Holy Spirit, whose office it was to Christianize the world.

The History of that great work naturally falls into a twofold division; the former portion extending through the period in which the Holy Guide and Governor of the Church effected His purpose by a manifest interference, by extraordinary gifts and endowments bestowed on His agents, and an extraordinary and sensible reception, and welcome, as it were, of all, who by their means were introduced into the new Kingdom of God. In due season, this manifest and sensible interference of the Holy Spirit was withdrawn, and has continued to be so unto the present day. The History of the latter period will be therefore treated separately from that of the former, because of this great line of division. In that, the extraordinary display of the Spirit was a necessary guide and beacon to direct men to the Church, and to keep them from wandering in their progress to it. It served a similar purpose with the Pillar and Cloud, which for a time were manifested to guide the Israelites to the earthly Canaan. In this, the Kingdom being settled, although the God of the true Israel still resides amongst his people, that residence is secret and invisible-within a Holy of Holies-within the hearts of the faithful. Like the Jews, we only for a short season enjoyed the open and palpable symbol of God's guiding presence, but, like them, we were not left comfortless. "We have such an High Priest, who is set on the right hand of the throne of the Majesty on high: a Minister of the Sanctuary of the true tabernacle, which the Lord pitched and not man," and through Him, and by Him, we have access unto God.

It is to the first of these periods, however, to which our attention must be now confined; that is, to Christianity as it was taught and conducted by the Apostles and other inspired Ministers of God. And here it will be proper to mark distinctly the breaks by which even this brief period is itself subdivided. For the new Dispensation was not communicated to Mankind at once, but gradually, and, it would seem, just in proportion as their weak and prejudiced minds could bear it.

Ac

Apostolic

Age.

cording to St. Paul's illustration, they were at first fed with milk, and as they gained strength truths harder of digestion were presented to them. It is quite Preaching necessary, therefore, to consider the records of the in- to the Jews, fant Church with reference to these stages, else we shall be continually startled by apparent inconsistencies; what is the subject of a command in one part, in another appearing, perhaps, as the subject of a prohibition; and what is at one time spoken of as a portion of Christian Law, at another being disclaimed and disowned. What indistinctness and confusion, for instarce, may be occasioned by the want of some such principle, in attempting to reconcile the Decree of the Council of Jerusalem, respecting the obligation of Gentile converts to adhere to certain portions of the Jewish Ceremonial Law, with those passages in St. Paul's writings which expressly condemn such a compliance as sinful?

Some allusion has been already made to this distinc- Three tion of Periods, which we will now therefore more fully Periods. point out.

I. The Gospel preached to the Jews only.

The first instruction of the Holy Ghost was, like I. Perad. that of our Lord, addressed only to the Jews. Of this, the Apostles were informed by our Saviour before He left them. "Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be Witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the Earth.”* Precisely in this order was the course of their Ministry directed. They preached at Jerusalem until Stephen's martyrdom, and the persecution which ensued dispersed the brethren through the rest of Judæa and Samaria, in which places the word was of course next preached. (A. D. 33 to 41.)

II. The Gospel preached to the Devout Gentiles. Notwithstanding the frequent allusions of our Lord II. Period to this event, notwithstanding His last words respecting the extent of their preaching and witnessing even to the uttermost parts of the earth, the Apostles were still as much in the dark on the subject, as they had before been about His death and resurrection, after all His repeated declarations concerning both. As they formerly wondered what the rising from the dead could

*Acts, ch. i. v. 8.