For the benefit of youth. Four discourses delivered before the pupils of the Richmond Academy; one on, Remember thy creator, &c. and three on, The Lord's Prayer. Boyd, Adam, 1738-1803. Approx. 55 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2011-05. N19370 N19370 Evans 25223 APV5908 25223 99001344

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Early American Imprints, 1639-1800 ; no. 25223. (Evans-TCP ; no. N19370) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 25223) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 25223) For the benefit of youth. Four discourses delivered before the pupils of the Richmond Academy; one on, Remember thy creator, &c. and three on, The Lord's Prayer. Boyd, Adam, 1738-1803. Richmond Academy (Augusta, Ga.). [2], 26 p. ; 19 cm. (8vo) Printed by A. M'Millan, Broad-Street., Augusta [Ga]: : M,DCC,XCIII. [1793] Attributed to Adam Boyd by Evans. Dedicated to the Trustees of the Richmond Academy. Morning and evening prayers, p. 26.

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eng Christian life. Sermons -- Collections. Sermons -- 1793. Prayers. 2008-12 Assigned for keying and markup 2009-01 Keyed and coded from Readex/Newsbank page images 2009-11 Sampled and proofread 2009-11 Text and markup reviewed and edited 2010-04 Batch review (QC) and XML conversion

For the Benefit of Youth. FOUR DISCOURSES DELIVERED BEFORE THE PUPILS OF THE RICHMOND ACADEMY; ONE ON, REMEMBER THY CREATOR, &c. AND THREE ON, THE LORD's PRAYER.

AUGUSTA: PRINTED BY A. M'MILLAN, BROAD-STREET. M,DCC,XCIII.

TO THE TRUSTEES OF THE RICHMOND ACADEMY THESE DISCOURSES ARE MOST RESPECTFULLY INSCRIBED.

MY DEAR CHILDREN,

I REQUEST your attention to what I am now going to ſay to you. It reſpects your welfare in this life, and your happineſs in that which is to come. It muſt, therefore, be worth your attention.

I once was young, like you, but I am now advanced in years, and oppreſſed with variety of affliction. I feel that I am haſtening faſt to that end, which will be your's, and all the world's, as well as mine.

But whilſt it ſhall pleaſe our Great Creator to lend me life and ſtrength, I wiſh to be employed in doing good: and a better office I cannot be engaged in than that of aſſiſting your minds, as they open, to diſcern and know thoſe great truths, on which all your hopes of happineſs depend.

I mention theſe things to you, that you may be perſuaded, the obſervations I ſhall make, are meant for your benefit, and that there is a real pleaſure in doing good.

That what we are now about may be for good to our ſouls, let us implore the bleſſing of the Almighty in a humble, but ſervent prayer.

O LORD Merciful Father, Creator and Preſerver of all things; Author of life and health, and Giver of every gift which we enjoy; look down from Heaven Thy dwelling place, and in mercy behold us now aſſembled together before Thee. Grant us the aid of Thy Holy Spirit, ſo that what we do at this time, may be for Thy glory, and the benefit of our ſouls. Make us ſenſible of Thy great goodneſs, and truly thankful for all Thy mercies.

Give us hearts to love Thee above all things; and prepare our minds for a knowledge of thoſe truths, which concern the happineſs of our ſouls forever.

As we grow in years, grant that we grow in grace, in knowledge and in wiſdom, that we may diligently ſtrive to do Thy will, and obey Thy Holy Commandments. Give us good and friendly diſpoſitions, that we may love one another; that we may foregive all thoſe who offend or injure us, and that we may pity and be ready to help all thoſe in diſtreſs.

Hear us; O Lord our God, we beſeech Thee to hear us; and for the ſake of Jeſus Chriſt, our Saviour and Redeemer, we humbly implore ſuch bleſſings and gifts as may be neceſſary for making us the happy children of the MOST HIGH GOD, our Heavenly Father. For Thine is the kingdom, and the power, and the glory, forever and ever. Amen.

DISCOURSE I. ECCLESIASTIS XII. I.

—REMEMBER NOW THY CREATOR IN THE DAYS OF THY YOUTH.

MY DEAR CHILDREN,

AS ye have been born in a part of the world that profeſſeth Chriſtianity, ye have no doubt been often told that there is one Supreme Being, God over all: that He is the Creator of heaven and earth, and of every thing that is in them contained: that, as He created all things, ſo He preſerveth and governeth all things; and that of man He is pleaſed to require gratitude and obedience.—Gratitude for bleſſings beſtowed and daily enjoyed; and obedience to His commands and will, to prepare him for the enjoyment of peace and happineſs in the world to come, with angels and arch-angels, who there ſhine brighter than the ſtarry firmament forever and ever.

Theſe commands, or theſe things which we are ordered to do, He hath been graciouſly pleaſed to make known in the Scriptures, in ſo plain and ſimple a manner, that with a very little attention and care, we may obtain a perfect knowledge of our duty, or of what we muſt do to obtain the glorious prize, an inheritance in the Heaven of Heavens.

The great and gracious purpoſe, for which you and all mankind were created into this ſtate of exiſtence, is, that ye ſhould ſerve and glorify your Creator God in this world, and, in the world to come, enjoy a happineſs ſo pure and exalted, that no human heart can conceive its greatneſs.

For the accompliſhment of theſe great purpoſes, all the obedience or ſervice, required of us by the Almighty, is of ſuch a nature, that it contributeth, even in this life, to our own happineſs. Should we not therefore, yield with much pleaſure, ſuch obedience?

Beſides, if a life of obedience end in an eternity of bliſs, how ſhould we reverence, love and adore that gracious Being who hath been pleaſed to make us capable of ſuch exquiſive felicity?

Thus, my dear children—I hope it appeareth clearly to you, that to ſerve God, and keep His commandments, is our beſt intereſt. And ye will probably think that all men cheerfully perform that ſervice, which muſt end ſo highly to their advantage.—But this, alas! is not the caſe.

When man was firſt created, his mind was pure, and his heart took pleaſure, in obeying and worſhipping his Almighty Creator. But in this happy ſtate of innocence, he did not continue long. He diſobeyed the commandments of his God, and incurred guilt, although he knew it endangered his eternal peace, and expoſed him to the dreadful diſpleaſure of the King of Heaven.

This act of diſobedience is called the fall of Adam, or the fall of man; and a diſmal fall it hath proved to be to all the human race.

To aſſiſt your minds to ſee and underſtand the good, and to avoid the evil, is the purpoſe of my meeting you now: And, if God ſpare me, I hope to meet you often on the ſame important buſineſs.

But if ye do not attend with deſire to improve; if ye do not keep in your minds and practice the advice I give you, my earneſt endeavours to inſtruct you, will all prove fruitleſs and vain.

But that they may not prove thus vain, ye ſhould implore the bleſſing of Heaven. For from Him cometh every good and perfect gift; and every bleſſing that we enjoy or hope for, is the free gift of His mercy.

To ſerve the Lord our God with true, faithful, and willing hearts, is, as I before obſerved, the grand buſineſs that we have to do in this world. It is inculcated, generally, throughout the Scriptures; but in different places, it is expreſſed in different terms. In our text the command is conveyed by the word, remember—"Remember now thy Creator."

When ye are told to remember any thing, ye all know it is meant, that ye ſhould have it often in your thoughts, and give it your attention. But when ye are told to remember your Creator, it is intended that ye ſhould think of Him always, or very often, with reverence, gratitude, and love—with reverence, with a reſpect like that ye have for your parents, but much more exalted. This will prevent your diſobedience, and induce you to keep all His commandments.

With gratitude—becauſe He gave you life, and giveth you health, food, raiment, and all the bleſſings of this world; and if ye will be good here, He will make you completely happy in the world to come, and grant you to ſhine in the brightneſs of heavenly glory forever and ever.

Again, ye muſt think of Him with love.—Ye ſhould love Him above all things, becauſe, He hath ſo loved you, and poured upon you ſo many bleſſings; and hath been moreover, pleaſed to tell you how ye may obtain a life of eternal happineſs, and a crown of righteouſneſs in the kingdom of the bleſſed Redeemer, where there is glory and bliſs, beyond every thing ye can now conceive, and which ſhall be yours forever.

Thus the pious Pſalmiſt declareth his love—"Whom have I in Heaven but Thee? and there is none upon earth that I deſire beſide Thee."—Such, my dear children, ſhould be your love alſo.

And our bleſſed Lord Jeſus commandeth that "we love the Lord our God with all our heart and with all our ſoul." For He muſt be worſhipped in truth; but how can ye perform ſuch worſhip, unleſs your hearts be wholly devoted to Him?

Solomon, the penman of our text, was highly favored of Heaven, and hath been always celebrated for wiſdom. Much ſearch did he make after happineſs: But having tried all experiments that imagination could ſuggeſt, he was convinced, that man's intereſt and happineſs conſiſt in the ſervice of his God, and that every thing elſe beneath the ſun, is altogether vanity, and therefore unfit to be made the object of our deſires or purſuits. Hence he ſolemnly aſſerteth, that the whole duty of man is, to fear God, and keep his Commandments. And that he may 〈◊〉 better and more eaſily perform this great duty, he 〈◊〉 to the practice of it early in life—"Remember now thy Creator in the days of thy youth."

To induce you to this pious practice, I beg you to conſider, that the Supreme Being hath been graciouſly pleaſed to ſpeak you into life—that although ye muſt ſoon leave this world, yet He will place you in another, which ſhall never end, and in which, if ye remember and ſerve Him here, ye ſhall be completely happy for ever and ever, that in this life, ye are bleſt with all things neceſſary for your ſupport and comfort; and that all theſe things flow immediately, from the goodneſs, and mercy of that Supreme Being; and that to Him ye are accountable for your manner of uſing thoſe bleſſings, and for every thing elſe that ye do. For I muſt obſerve to you, that the Scriptures aſſure us that, "God will bring into judgment, every work and every ſecret thing, whether it be good or whether it be evil."

Reflect often I beſeech you, my dear children, upon theſe things. Acknowledge with thankful hearts, the goodneſs of the Almighty—Conſider, that He ſeeth and knoweth all that ye do; all that ye ſay, and even all that ye think. Therefore ye ſhould earneſtly endeavor to keep your minds, your words, and your actions, as free from wickedneſs as ye poſſibly can. If ye earneſtly endeavour to do this, and pray to God to give you grace and ſtrength to live as ye ought, in remembrance of Him, He will moſt certainly hear your prayer and do whatever He ſhall think neceſſary for you.

For His mercy is infinite, and He withholdeth no good thing from them that walk uprightly and remember Him ſo as to live in his fear.

But in this exhortation or command ye ſhould particularly obſerve, the time appointed for remembering your Creator—It is now; the time preſent—the days of thy youth—To obſerve this injunction, and to perform now that great and eſſential duty, is of the utmoſt importance to you.

For if ye remember your Creator in the days of your youth: or if whilſt ye are young, and free from the cares of the world, ye do your duty as good children ought, and avoid every thing that is bad, ye will eſcape all that miſery, which every kind of wickedneſs createth in the mind, and which unleſs it be repented of, will exclude thoſe who commit it, from everlaſting reſt and the unſpeakable joys of Heaven.

And unleſs ye thus remember your Creator whilſt ye are young, ye will fall into thoſe vicious purſuits and practices, to which youth (and indeed old age) are but too much inclined, and which, if indulged, will make a dreadful ſeparation, between the Almighty and your ſouls.

Becauſe, to live in ſin, is to live in enmity againſt the great and holy Creator: and that enmity, whilſt it continueth, is worſe than death or loſs of the preſent life.

If the prime of your life, if the days of your, youth ſhould be ſpent thus, unhappily, in the practice of wickedneſs, when old age ſhall approach, and infirmities of body tell you, life is nearly at an end, ye ſhall find it a difficult taſk indeed to withdraw your minds from ſuch practices—The force of habit is very great, and bad habits are not eaſily broken.

But for your comfort and encouragement, good habits are alſo powerful. If ye accuſtom yourſelves to ſay your Prayers, as ye ought, at leaſt twice in every day, and to give thanks to God for the mercies, which you daily enjoy,—if ye carefully avoid every thing that is wicked or bad; if ye be dutiful to your parents, and obliging to one another,—if ye live as it becometh you to live; if ye remember your Creator, and ſtrive to do what, in the ſcripture, He is pleaſed to tell you to do, ye will have very great pleaſure in ſuch conduct, and ye will find, as ye grow in years, that ye will have leſs and leſs deſire, to purſue thoſe vicious courſes, in which bad children, and bad children only, are fond of indulging themſelves.

But if ye will not be perſuaded thus to remember your Creator in the days of your youth; the miſerable conſequence is, ye will become fixed in vice, and ſinful actions; ſo that as ye grow up, ye will find but little deſire to turn unto God; neither will ye have pleaſure in obeying His commandments. So that if the change from bad conduct to good conduct be ever effected, it will coſt you much trouble and grief of heart.—But all this, and many other great evils will be avoided, if ye obey the text; and great, unſpeakably great will be the gain of your reward. It will be eternal life, that is, eternal happineſs in the Heaven of Heavens.

Death is the fruit, or wages of ſin. But although we muſt all die, yet by the wonderful power of God, we ſhall have a future exiſtence. In that ſtate of exiſtence, if we have done wickedly in this world, we ſhall ſuffer ſevere puniſhment: but if, happily, we ſhall have done the will of our heavenly Father, we ſhall receive a great, an infinite reward, and be happy throughout eternity

Remember then, my dear children, that your greateſt care ſhould be, to keep your minds as free as poſſible, from ſpot or ſtain, and to avoid every thing that is bad.

Ye live in a wicked world, where, to our ſhame, vice aboundeth. But ye daily receive uſeful inſtruction within theſe walls. The Richmond Academy. And I truſt your parents alſo, take care to teach you the things that are right.

Lay up then in your hearts, I beſeech you, and carefully remember what I have now been telling you, and ye ſhall hereafter receive much comfort and benefit from them.

And as a farther inducement for you to lead virtuous lives, and to ſhun whatever is baſe, evil or wicked; conſider if ye live thus, and be good children, ye will have the eſteem of all who know you—and above all, your Father who is in heaven will love you and He will bleſs you; and when, in His providence, He ſhall be pleaſed to call you hence, He will receive you into his manſions of everlaſting peace and joy: and there, with all the heavenly hoſts, ye will ſurround the throne of the MOST HIGH GOD, and in rapturous bliſs, ſing hoſannas to the King of kings, and unto the LAMB for ever and ever.

The Lord of his infinite mercy give you grace, ſo to remember your Creator in the days of your youth, that ye may be all prepared for the enjoyment of this ſupreme and everlaſting happineſs, and to His great name be glory, honor and praiſe for ever and for ever. Amen.

DISCOURSE II. MY DEAR CHILDREN,

I AM very ſorry that I have been ſo long deprived of the pleaſure of meeting you here: and I pray God, our Heavenly Father, graciouſly to grant His bleſſing to attend our preſent meeting, for the glory of His great name, and the good of our immortal ſouls.

Humbly, but fervently to offer up our prayers and our praiſe to our Creator God, is one of our firſt and greateſt duties.—That He is pleaſed to permit, and even to command us, thus to addreſs Him, is a very great privilege; and, if rightly performed, it will very much promote our happineſs even in this life: but what is of much greater conſequence, it will contribute to our preparation, for that happineſs, which the good, and only the good, enjoy in heaven forever.

In order to induce us the more earneſtly to pray to our heavenly Father, we are aſſured, that if we aſk any thing agreeable to His will, He is graciouſly pleaſed to hear us; and if we keep his commandments, He will mercifully give us whatever He ſhall judge proper and neceſſary for us.

Thus encouraged, we ſhould endeavor to know in what manner it becometh us to approach the throne of heavenly grace.

Our bleſſed Lord, whilſt in the world ſuffering for our benefit, was pleaſed to give us a form of prayer, and to make a few remarks ſhewing us how we ſhould perform that great duty.

This form of prayer ye may find in the ſixth chapter of St. Matthew's goſpel; and in the ninth verſe, it beginneth thus:

Our Father which art in heaven.

The words Our Father, are deſigned to raiſe in our minds that reverence and love which are moſt juſtly due to ſo great and good a Being. They likewiſe teach you to have confidence in His mercy. For, as He diſpoſeth of all events, ſo He will make all things work together for the good of thoſe, who love Him, and keep His commandments.

Thoſe words likewiſe give you this pleaſing aſſurance, that, as a father pitieth, or is tender and kind to his children; ſo your heavenly Father will, of His great mercy, pity, ſupport, and comfort you, during your confinement to this vain world, in which diſappointments and ſorrows are ſo often the portion of the children of men.

To love your neighbour is repeatedly commanded. But, in ſcripture language, the word neighbour comprehendeth all mankind. This is alluded to in the word Our; which teacheth, that ye ſhould conſider God, the Father Almighty, as the common Father of all the human race; and therefore that ye ſhould conſider all men as your brothers.

If this truth were generally believed, and ſuffered to direct the conduct of men, the world would be much better than it is; and mankind would avoid many of thoſe evils, with which they are afflicted. But though others neglect their duty; that will not excuſe you, if, unhappily, ye neglect yours.

Young as ye are, ye muſt have ſome notion of the pleaſure of living in this friendly manner; and in being obliging, each to the other. For, I have the great ſatisfaction to hear, that ye ſpend your days in this houſe, in that quiet, and peaceable manner, in which brothers and ſiſters ſhould live together.—Such a life is delightful to thoſe, who have the goodneſs to practice it; and it is well pleaſing unto the great God of peace and love, who hath been pleaſed, in His great goodneſs, to make your duty, your true and real happineſs.

To do good to all men in the world, is not in your power; neither is it required of you. But it is required that ye be well diſpoſed towards all men, and be ready to do them good offices, whenever an opportunity preſenteth—that ye bear malice and ill-will againſt no man, and implore for all, the bleſſing of your Father who is in Heaven.

Thus the words Our Father, imply that ye ſhould pray for His goodneſs to be extended unto all, ſo that, through His grace, they as well as you, may be enabled always to do that which is right, and acceptable unto Him.

Theſe words likewiſe direct, that ye offer up your prayers with the greateſt reverence and deepeſt humility. Ye treat your earthly parents with reſpect, and that is your duty. Much more then, my dear children, is it your duty, to be humble and meek, when ye addreſs yourſelves in prayer to your Father in Heaven. For He knoweth your hearts, and all the imaginations of your mind.

Therefore, when ye are going to pray to your Father in Heaven, ye muſt raiſe your mind to the higheſt degree of reſpect, and reverence, and love. It is impoſſible to have as much reſpect as is due to a Being ſo ſupremely great and good.

But when ye addreſs Him in your private prayers, ye need not lift up your voice. For it is not the ſound of your voice; but the diſpoſition of your heart and mind, that your Father in Heaven regardeth. Ye muſt likewiſe endeavor to have your whole heart engaged in prayer, and not to ſuffer your thoughts to wander from the ſolemn duty—Ye muſt with all your ſoul deſire to be heared.

Whilſt ye are engaged in the ſolemn act of prayer, it will be improper for your thoughts to run after any thing elſe, or to be employed about thoſe things, which, at other times, might uſefully engage them, or innocently amuſe you. When ye ſhall be ſo happy as to be able thus to reſtrain your thoughts, ſo that they accompany your words, ye will have gained a great point, and your pleaſure in praying will be much greater than I can expreſs, or ye now conceive.

But if ye do not enjoy this pleaſure always when ye pray, ye muſt not be diſcouraged. Perſevere in your duty with patience and hope; and your heavenly Father, knowing your ſincerity, will, in His own good time, grant the deſire of your ſoul.

At your years, ſome of you at leaſt, cannot be ſuppoſed capable of underſtanding, in its full force, the nature and importance of thus praying to God your heavenly Father. But if ye daily continue the practice, ye will habitually acquire reſpect and reverence for Him, who is the Preſerver of your life: And your minds will receive light and knowledge of this, and of every other duty, much ſooner than, perhaps, ye now imagine ye can.

In your taſks at ſchool, ye often meet with difficulties: But, by often trying, ye at laſt overcome all thoſe difficulties. So it is in matters of religion, and in the duties by it enjoyed. The more ye ſtrive to overcome difficulties, in reſtraining your thoughts, and in governing your mind, the fewer difficulties ye will find; and as thoſe difficulties leſſen, your pleaſures will naturally increaſe. This is ſacred truth, and it is great encouragement for perſevering in your duty.

Again. Our Father Who art in Heaven, teach you to raiſe your thoughts from this vain world, as the Pſalmiſt raiſed his.—"Unto Thee, O Lord, lift I up my ſoul." For as your father is in Heaven, thither ought your thoughts alſo to aſcend; but more particularly when ye are engaged in the ſolemnity of prayer.

Theſe words likewiſe teach, that this world is not your place of reſidence; that this life muſt come to an end; that heaven is your home, and that as heaven is a place of holineſs, ye muſt ſtrive, with all the powers of your ſoul, to obtain as much holineſs as can be obtained in this life. For without holineſs, ye never can be received into any of the manſions of your heavenly Father's houſe, in which pure and holy ſpirits are enraptured with eternal bliſs.

In fine, theſe introductory words, our Father, Who art in Heaven, imply that the Supreme Being, to whom ye addreſs your prayers, is able to grant your requeſts, if they be ſuch as He approveth, and be offered up in ſincerity and truth. The term Father implieth, that He is willing to grant them, and to ſhew you His mercy, even to the ſalvation of your ſouls. And the term Our Father, implieth, that He hath no reſpect to perſons: But as He created all, ſo He will have mercy upon all, if they will but look upon Him as their Father, and truſt for mercy in Him alone.

Accordingly, when ye approach His preſence, or when ye pray to Him, your minds ſhould be deeply impreſſed with reverence, humility, and fear. Becauſe He is in Heaven, and ye upon earth, and alſo with confidence and love; becauſe ye pray to your Father, Who knoweth and will pity your infirmities, and will freely give whatever His wiſdom ſhall judge proper for you, if ye will fervently aſk in the manner in which ye ought to aſk, that is, with ſuch diſpoſitions and impreſſions as I have now deſcribed.

For when ye ſo aſk, or when ye ſo pray unto Him, ye ſhew your obedience, and confeſs your dependence: And unleſs ye become obedient, and place in Him your whole truſt and confidence, ye need not look for, nor expect the great bleſſing of His favor, either in this life, or in that which is to come.

But to obtain His favor, which is infinitely better than life, too much ye cannot do. It is indeed the only needful and valuable thing that ye can by any means obtain. It is life, it is glory; it is happineſs and eternal bliſs.— Bliſs that can never change, that can never fail to tranſport pour ſouls with rapturous delight; and it muſt endure, like your ſouls, for ever and ever.

To aſſiſt you in your endeavors to obtain this great, this glorious prize, that ſhall make you rich in happineſs throughout eternity is the object of my diſcourſes with you, which I ſhall, for that reaſon, purſue with very great pleaſure. For it will be a particular happineſs to me, if, with the bleſſing of our Father in heaven, I happily become an inſtrument in guiding you to His great ſalvation. And that ye may obtain it—that ye may at laſt be raiſed to the communion and fellowſhip of His holy angels, and the bleſſed ſpirits of the juſt, I beſeech you carefully to remember what hath been now ſaid, and diligently to do, as ye ſhall acquire knowledge, all thoſe things, which the Lord your God requireth you to do.

And I fervently pray to God, our heavenly Father, of His great goodneſs to grant you grace, and to ſupport and ſtrengthen you with His holy ſpirit, ſo that ye may paſs this life in His fear, and when this life ſhall be ended (as ſoon it muſt) to receive you into His kingdom of glory everlaſting, where ye ſhall ſhine brighter than the moon and the ſtars forever and ever.

Hear now our prayer, O merciful Father! we beſeech Thee to hear us, for the ſake of thine only ſon our Lord, and to thy great name be the glory and praiſe for ever and forever. Amen.

DISCOURSE III. MY DEAR CHILDREN,

I HOPE I ſucceeded laſt Sunday in my endeavors to explain to your underſtanding, with what temper and diſpoſition of mind ye ſhould offer up your prayers to your Father in heaven: alſo, what the purport or meaning is of the preface or firſt words of that which is commonly called THE LORD's PRAYER.

I ſhall now begin upon the petitions, which it containeth; and although theſe are all diſtinct and ſeparate in their own literal meaning; yet each part ſo dependeth upon the other, that there is a connexion throughout the whole.

The firſt of theſe petitions is expreſſed thus, Hallowed be Thy Name.

This implieth an earneſt deſire in you, that your heavenly Father be held in the utmoſt reſpect by all the world:—and that as His great name is perfectly ſacred, ſo it ſhould never be uſed by men, but with the moſt profound veneration and awe.

We read in the Bible that "The Lord bleſſed the Sabbath day and hallowed it, Exodus 20.11. and that the temple was hallowed, Kings 9.3.7. that is, they were ſet apart for particular purpoſes; and to be kept holy unto the Lord. The Sabbath day was ſet apart from worldly labor, and deſigned for devotion, and other religious exerciſes; and not for mirth and frolic, as it is now too often uſed:— and the temple, was uſed like our churches, for the aſſembling of the people, to offer up their prayers, and their praiſe to the moſt High and to hear His law expounded.

Thus were they both hallowed, both ſet apart for holy uſes, and conſidered as things ſacred, and devoted unto God and His particular ſervice.

Therefore in this petition ye pray, that your heavenly Father may be ever thought and ſpoken of with godly fear:—that men humble themſelves, and exalt Him in their hearts, and pay Him that homage which is due to the Creator and Father of all, who alone can give happineſs to thoſe who love and ſerve Him; and inflict miſery upon the ſcorners that profane His ſacred name.

But theſe words, thy name, imply God Himſelf with all His attributes of juſtice, power, wiſdom, mercy and truth; and that He be praiſed and glorified for them, as well as for all His wonderful works, and the diſpenſations of His providence; of which the moſt amazing and wonderful is the plan of redemption, accompliſhed by Him, who compoſed this prayer. And this my beloved children, ſhould endear it to you, that it was deſigned for your inſtruction by Him, who ſuffered and did for your benefit, infinitely more than ever man did or could do for his friends.

This petition, likewiſe, teacheth, that ye ſhould never ſuffer yourſelves to uſe His ſacred name lightly or profanely. I mean in curſing or ſwearing, (which is a very wicked, but common practice in the world) or in common diſcourſe, upon frivolous occaſions.

In ſurprize or merriment it is become faſhionable to exclaim, good God! or to uſe ſome expeſſion of that great name. But this is a grievous ſin and I hope ye will never be guilty of it. For it is taking His name in vain; and ye know the commandment ſaith, "The Lord will not hold him guiltleſs, who taketh His name in vain."

But as I wiſh to explain this petition as clearly as I can, I ſhall put it into this form.

O Lord! Our heavenly Father! we beſeech Thee to enlighten our minds, that we may know Thee, as we ought; and love and reverence Thee above all things— Adore Thee in all Thy attributes; honor Thee in all that we do, and promote Thy glory by a life of obedience to Thy commandments.

The next petition is, Thy Kingdom come.

As the firſt petition ſheweth that the praiſe and glory of God, ſhould be the firſt and great deſire of all chriſtians, ſo this petition ſheweth how that is to be accompliſhed or fulfilled.

As our heavenly Father is ſupreme over all, and ordereth or permitteth all things; ſo all creation is His kingdom. But the kingdom meant in this petition, is the kingdom of grace, or of righteouſneſs, which is begun in this world, but is made perfect in the world to come. For in this world, no man can live altogether free from ſin: but in the next world, thoſe who have been ſo wiſe as to become ſubjects of the kingdom of grace, or to live pious and godly lives, will be made pure and perfect in holineſs. For no ſin, nor any thing that loveth ſin, can ever approach the manſions of eternal bliſs.

Therefore when ye ſay, Thy Kingdom come, ye pray that it be eſtabliſhed in your hearts. That is—that your heavenly Father would pleaſe to grant you grace that you may be enabled to ſerve Him, and keep all his commandments with a ſincere and willing heart. That ye may hate and abhor ſin, and every thing that is diſpleaſing unto God—that ye may ever love what is good; and likewiſe, that all men may love and practice holineſs, and live to the praiſe and glory of their great Creator.

The eſtabliſhment of righteouſneſs in your hearts, your growing in grace, or being good, is a coming or increaſe of His kingdom upon earth—Extremely happy will ye be, my children, when ye ſhall really have this love of God, and of that which is good in His ſight, or is commanded by Him in the ſcriptures, fixed firmly in your hearts. The reſtrictions of religion will not then appear grievous; but all its ways, and all the duties it requireth, will appear to you pleaſant.

I muſt again put you in mind, that when ye repeat theſe words, Thy kingdom come, ye ſhould have an earneſt deſire to become good or to be better than ye are; and that the love of God may ſo fully poſſeſs your minds, as to govern you in all your actions, and even your thoughts, and ſo reſtrain you from wilfully or willingly doing a bad action upon any account. For although bad actions may gratify you for the preſent, or anſwer ſome purpoſe or wiſh; yet be aſſured, my dear children, that in the end, they will prove to you the cauſe of much and laſting ſorrow.

The third petition is thus expreſſed:—"Thy will be done in earth as it is in heaven."

Thy will be done, implieth your acquieſcence with the diſpenſations of your heavenly Father; or, that ye give up your own wiſhes and deſires, and rather would that whatever He willeth, may come to paſs.

This reſignation and ſubmiſſion to His will, ſhall prove to you an endleſs ſource of happineſs. Sickneſs, croſſes, and a variety of affliction, are often the portion even of pious men in this life: And if they, or any of them, ſhould befall you, to bear them with patience and meekneſs, will very much leſſen the affliction: And if ye are thus ſubmiſſive and obedient, your heavenly Father will ſupport and comfort you with His Holy Spirit. But if ye fret or murmur, whilſt ye ſuffer affliction, that murmuring will greatly enhance the evil in your minds, and it will offend your heavenly Father. Becauſe, whilſt ye murmur againſt any thing that He doth, ye behave like diſobedient children, and find fault with the wiſdom of His government.

But beſides being reſigned, ye muſt be obedient to His commandments, delivered in the Scriptures for your improvement in pious knowledge, and for your guide through life. In theſe inſtructions or commands, the will of our heavenly Father is revealed, as far as it is neceſſary for man to know it in this world; and by faithfully obſerving and obeying them, ye will be prepared for Chriſt's kingdom of eternal glory, into which, if ye become good here, ye will be received after death, and there ye ſhall ſhine brighter, than the ſun in exquiſite bliſs, forever and ever.

The words, in earth, imply an earneſt deſire, that all mankind, as well as you, may have a juſt ſenſe of their duty to your heavenly Father, and have the grace to diſcharge it with faithful and willing hearts; or with ſincerity and truth.

This part of the petition may be rendered thus:

O Lord, our heavenly Father, whoſe power diſpoſeth of us, and of all things as ſeemeth unto Thee meet; grant us grace to obey Thee in every thing; to deny the gratification of ſuch affections as are contrary to Thy pure and holy precepts. Give us, we humbly beſeech Thee, a true knowledge of our duty, and create in us a full and perfect ſubmiſſion to Thy ſacred will, ſo that we may walk humbly before Thee, with that reverence and fear, which is moſt juſtly due unto Thee, our Father, our King, and our God.

As it is in Heaven. Perhaps there may be a difficulty in conveying to your underſtanding the real meaning of theſe words. Becauſe angels and ſaints perform His will in heaven, in a degree of perfection, that is not attainable in this life. Yet ſtill to aſpire after ſuch perfection, ſhould be your wiſh and practice, and the more earneſtly ye do ſo, the nearer to it ſhall ye come, and the greater ſatisfaction ſhall ye have in the performance of all your duties. This ſatisfaction will induce a ſincere and chearful compliance, and obedience: And in that ſincerity and 〈◊〉 , ye will imitate the bleſſed ſpirits in heaven; who never become faint or weary in doing their duty, or in performing the bleſſed taſk aſſigned them.

By theſe words, then, ye are to underſtand, that ye implore your heavenly Father to give you true and ſincere hearts, and a right ſpirit, that ye may not deceive yourſelves; but that with all your mind, and with all your ſtrength, ye may be enabled to do whatever He hath been pleaſed to command you, with ſincerity, fervency and zeal. Or that ye may be wholly devoted to His ſervice, and as perfectly obedient as it becometh the children of the Father of mercies.

Thus my beloved children, I have endeavoured to explain to you theſe three great petitions; the ſubſtance or which is this.

Ye implore your heavenly Father, that out of the riches of His grace, He would be pleaſed to enable you and all men, to glorify His great and holy name, by chearfully ſubmitting to his will, and faithfully performing thoſe things which he hath commanded to be done, and that, in mercy to ſinful man, He would be graciouſly pleaſed to haſten the time, when all the world ſhall acknowlege Him to be the Lord, and their God, and, through a ſincere love of Him, turn from the evil of their ways, and do only that which is lawful and right before Him all their days, until He ſhall be pleaſed to call them to His manſions of everlaſting reſt.

My dear children, beloved in the Lord, I beſeech you to think often of theſe things, and be aſſured that if ye live in this manner, according to the ſpirit and meaning of this prayer, ye will in this life be ſenſible that ye enjoy the ſavor of your heavenly Father, who will give you every needful bleſſing: and in the life to come, ye will inherit, with angels and with ſaints in light, in glory, and in bliſs to all eternity.

And that ye may ſo live, and be ſo forever bleſſed, I pray God our heavenly Father, of His infinite mercy to grant for the ſake of Chriſt, our Lord, and to His great and glorious name be the praiſe forever and for ever. Amen.

DISCOURSE IV. MY DEAR CHILDREN,

WE have examined thoſe parts of this excellent Prayer, which have particular reſpect to the Deity, and in which ye, with reverence and humility, pray that your heavenly Father may be glorified by all mankind: And that His high kingdom of grace may come, or that righteouſneſs be ſo eſtabliſhed in the hearts of all men, that His will may be obeyed as chearfully and ſincerely upon earth as it is in Heaven.

We are now come to thoſe petitions, which more immediately refer to ourſelves, and our brethren; and in the eleventh verſe, the firſt of them is thus expreſſed:

Give us this day our daily bread. In this petition, ye aſk of your heavenly Father, ſuch things as He ſhall think neceſſary for your ſupport in life: And ye acknowledge your dependence upon His bounty and will, from which proceedeth every good thing reſpecting this life, and the life that is to come.

Neither is it a general dependence that ye acknowledge; but a daily and particular one. Ye do not aſk for riches, a great abundance of the comforts of life, after which the covetous ſeek. But ye aſk for food convenient, or ſuch as ſhall enable you to perform the offices of life, and duties of a chriſtian, without having the cares and apprehenſions of want to diſturb your minds.

Submiſſion to the will of your heavenly Father, in the diſpenſation of His providence, is likewiſe confeſſed, and, as St. Peter expreſſes it—ye caſt all your care upon Him, who careth for you St. Peter, 5.7. and who will never forſake, or withdraw His protection from thoſe who thus put their truſt in him.

The words us and our, remind you, that ſuch general bleſſings as ye implore for yourſelves, ye ſhould likewiſe implore for others, that is, for all mankind. One great leading principle in the chriſtian religion is, to inculcate benevolence, or a general good will to all the human race. As your heavenly Father freely giveth you, ſo ought ye freely to miniſter to the wants of others, and be ever ready to aſſiſt the diſtreſſed.

My children—thus to relieve the diſtreſſed is, perhaps, the greateſt bleſſing that can be extracted from wealth, and if thoſe upon whom wealth is beſtowed did but know how exalted a pleaſure it is, they would ſo act the faithful ſtewards of the Lord, that little ſhould we find of that wretchedneſs, which poverty createth in the world.

And always remember, that proſperity enjoineth much thankfulneſs to the bountiful Giver: and adverſity or affliction teacheth patience and reſignation, as well as the extreme folly of placing your affections on the vanities of this world. For whoever truſteth in them, will ruin his ſoul.

The next petition is in theſe words: And forgive us our debts as we forgive our debtors.

My children, this petition is of immenſe conſequence. For unleſs ye forgive others, ye by this petition bind down upon yourſelves the wrath of Heaven.

In the ſcriptures, debts and debtors, treſpaſſes and treſpaſſers, offences and offenders, are uſed to imply nearly the ſame thing. So here, our debts, mean our offences againſt the law of God: and our debtors mean thoſe, who in any wiſe commit injuries or offences againſt us.

In this petition then ye acknowlege ye are ſinners, but through His great goodneſs ye hope and pray to be forgiven. But of this pardoning mercy ye can have no hopes, unleſs ye forgive thoſe, who injure or offend you. For the words of this petition expreſsly mean, that ye pray for mercy only as, or on condition that ye are forgiving and merciful to others.

Therefore ye muſt not ſuffer to remain in your mind malice or ill-will againſt any; but live in charity and have friendly diſpoſitions towards all. Theſe charitable diſpoſitions not only conduce to happineſs in this life, but to a preparation of the ſoul for that felicity, which endureth for ever.

Bleſſed, ſaith the Lord Jeſus, bleſſed are the merciful, for they ſhall obtain mercy. St. Matt. 5.7. This ſhould be, at all times, the diſpoſition of all chriſtians: but in praying for mercy, the mind ſhould be particularly cleanſed from all diſpleaſure, and every deſire that thirſteth for revenge. For unleſs ye are indeed mercifully diſpoſed to others, ye can by no means become the happy object of your heavenly Father's mercy.

The Lord pondereth the heart; and if any perverſe or uncharitable diſpoſitions, or deſires, are harboured there, He knoweth it. And our bleſſed Lord declareth, "when ye ſtand praying, forgive if ye have ought againſt any, that your Father alſo may forgive you your treſpaſſes; and to enforce the forgiving of others, He addeth, "But if ye do not forgive, neither will your Father, who is in heaven, forgive your treſpaſſes." St. Mark 11.25, 26.

As in the former petition, your dependence for temporal bleſſings is acknowledged; ſo in this, your dependence for ſpiritual gifts and graces, is likewiſe acknowledged. And of this dependence ye ſhould ever retain a lively and grateful ſenſe.

And as ye are directed thus daily to implore the forgiveneſs of your ſin, this ſhould impreſs upon your minds, the duty and neceſſity of your being patient, and kind one to another. But the forgiving of your ſins, is an act of free, unmerited grace in your heavenly Father: Therefore, moſt certainly, ought ye freely to forgive others. And unleſs ye thus forgive your enemies, or thoſe who offend you, ye cannot hope for the forgiveneſs of your heavenly Father, who delighteth to ſhew mercy to the merciful.

But, beſides the mere act of forgiving injuries, ye ſhould forget them. For whilſt ye remember or think of them, it will be difficult to ſay ye have forgiven them: And in this petition, ye in fact pray not to be forgiven, unleſs ye alſo forgive.

Thus it is the duty and intereſt of all to live in amity, and to be charitably diſpoſed each to the other. Beſides, the advantage derived in this life from ſuch diſpoſitions, they conſtitute much of the happineſs of the life to come. Therefore, they muſt be begun here: for in the grave there is neither work nor device. And unleſs theſe charitable diſpoſitions govern yuor mind, ye will be cruel & vindictive; and it is altogether impoſſible for ſuch ſpirits to obtain mercy, or to enjoy the happineſs which mercy createth.

As much of your preſent happineſs dependeth upon thoſe charitable diſpoſitions; and as future happineſs cannot be obtained without them; I wiſh to explain myſelf as clearly to your underſtanding, as I poſſibly can.

Young as ye are, it is very probable, that all of you have been ſometimes offended. Ye have been made angry, and ye have felt a deſire to revenge, or to puniſh. Now, whilſt your mind was ſo inflamed with anger and reſentment, did ye not feel unhappy? Could any thing pleaſe you?

If ye never yet have taken notice of your own unhappineſs, when your mind hath been in this manner diſſturbed, I beſeech you to obſerve it on ſome future occaſion. If ye do this, ye will much better underſtand the neceſſity of forgiving others, and of cultivating thoſe kindly affections and diſpoſitions, which unite mankind, and inſpire all with charity and love. And ye will likewiſe ſee, or rather feel from the uneaſineſs of your mind, that it is impoſſible for the cruel and vindictive ſpirits to taſte or enjoy happineſs.

I beſeech you then, my dear children, as ye hope for happineſs, and the mercy of your heavenly Father, give not your mind to anger; nor to revenge; neither to uncharitableneſs: but live in peace and love as it becometh the children of the God of mercy to live. Let not evil ſpeaking pollute your tongue: nor malice, nor envy corrupt your heart. They ſhould not be, indeed, ſo much as known or heard amongſt you.

The laſt petition is, And lead us not into temptation: but deliver us from evil.

Temptations meaneth incitement to evil: and to be led into temptation, implieth our yielding to it, or being overcome by it.

As our heavenly Father is all goodneſs, this expreſſion may ſurprize you. But we read that, He chaſteneth whom He loveth; and ſcourgeth every ſon whom He receiveth, Heb. 12.6. He is likewiſe ſaid to tempt them, as in the caſe of Abraham Gen. 22.. But it is not to lead them into error, it is to try their faith, or to give them opportunities of exerciſing it in a particular manner, to ſtrenghten it and to give good examples to others—"The Lord your God proveth you to know whether ye love the Lord your God, with all your heart and with all your ſoul Deut. 13.3..

So that this petition doth not imply a prayer to be kept entirely free from temptations; but that ye may be ſo ſtrengthened, as not to be overcome by them; or that ye may not be tempted above what ye are able to bear. Heb. 12.6.

In this ſenſe ye are to underſtand this expreſſion, and not as an enticement to ſin. For, as St. James obſerveth, God tempteth no man, Cor. 10.23. that is, He induceth no man to commit iniquity.

But inſtead of enlarging upon the different ways in which your heavenly Father is ſaid to tempt His children, to prove the ſincerity of their faith, and to ſtrengthen their minds, I ſhall paraphraſe the petition thus:

"Whenever evil ſhall befall us—when the world, the devil, or our own evil deſires, ſhall attempt to enſnare us, do Thou, O Lord, our heavenly Father, do Thou, in Thy tender mercies—ſupport and ſtrengthen us; ſo that we neither ſtumble nor fall; but make for us a way to eſcape—enable us to ſuſtain the ſhock, or reſcue us from it." St. James 1.13.

But deliver us from evil, may be extended to the evils of this life, ſuch as loſs of health or of friends, or to the cruel ſhafts of malice, and ſo forth. But the chief object of this petition, is a reſcue or deliverance from the power of the devil, the contagion of ſin, the ſeduction of our own evil deſires, and from every evil frame of heart, and diſpoſition of ſpirit, which incline us to ſin, or to yield to temptations to commit iniquity.

This teacheth, that ye ſhould be always upon your guard, leſt ye fall from duty, and the practice of truth, which is in Chriſt Jeſus our Lord. That ye ſhould with humble, ſincere, and contrite hearts, lament your own weakneſs, and implore your heavenly Father to ſtrengthen you with grace, and the aids of His holy ſpirit, ſo that ye may be kept from falling under temptations, and from doing any thing offenſive to His pure and holy eye. And that for His infinite mercies, he would uphold you through this mortal life, and "reſtore you to the joy of His ſalvation."

For Thine is the kingdom, and the power and the glory, for ever. Amen.

As this prayer beginneth, ſo it endeth with glory to God, your heavenly Father; which ſheweth, that whether ye pray, or whatever elſe ye do, ye ſhould have an eye to His glory and praiſe.

But theſe words may be rendered thus:

We pray for the coming of Thy kingdom, or the increaſe of righteouſneſs; that Thy name may be held ſacred, and treated with reverence by all mankind; and that Thy will may be done in all things and by all men: For the kingdom is Thine, and it is the duty of all to glorify Thy name, and to obey Thy law: We implore temporal bleſſings, and the forgiveneſs of our paſt offences, and a preſervation from future tranſgreſſionss; becauſe, Thou haſt the power thus to provide for, and protect us, and Thou only canſt forgive us our ſins. All theſe things we implore, becauſe by hallowing Thy name; by owning Thy kingdom, and by doing Thy will: by Thy forgiving us, by Thy providing for, and protecting us, the glory ſhall be Thine, forever and forever. Amen.

Amen is commonly ſuppoſed to mean a full aſſent to your prayers, and earneſt deſire that they may be heard. As if ye ſhould ſay, "Grant theſe our humble requeſts, good Lord, we beſeech Thee." But it alſo implieth a hope, and belief that they will be heard, as far as they are agreeable to the will of your heavenly Father, for the ſake of His beloved ſon Jeſus Chriſt our Lord, through wh ••• mediation alone we can have acceſs to the Father; who with the ſon and Holy Spirit, is one God, over all, bleſſed forever more. Amen.

My dear children, I hope theſe remarks will enable you to underſtand this prayer better than hitherto you have underſtood it—and I pray God our heavenly Father, to increaſe your knowledge of all thoſe things, which belong to your eternal peace, that as ye grow in years, ye may increaſe in grace; in wiſdom, and in underſtanding—that He would protect you through the dangerous paths of youth, and through all the chances and changes of this life—that all your days may be ſpent in His fear; that ye be preſerved unſpotted from the world, and that, at the laſt, ye be preſented with exceeding great joy before His throne, and become bleſſed partakers with His ſaints in light everlaſting.

Grant this, O Lord our heavenly Father, we beſeech Thee, for the ſake of Chriſt, and to thy great name, be glory, honor and praiſe for ever and forever. Amen.

MORNING. PRAISE God, my ſoul; for He is good. He has preſerved me through the night; He gives me health; He gives me food.— He bleſs'd me with this morning's light. With pity, Lord, regard my youth; From ill protect me through this day Lies make me hate, and love the truth, In mercy hear me when I pray. EVENING. ANOTHER day of life is paſt, I'm ſo much nearer to my grave. Lord, let me not time idle waſte, But live like thoſe Thy grace ſhall ſave. In ſilent watches of this night, Bliſs me with Thy paternal care; That on return of morning-light, My heart Thy praiſes may declare.