given you---For every one that asketh receiveth--Or what man is there of you, whom if his son shall ask bread, will he give him a stone? Or, if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children; how much more shall your Father which is in heaven give good gifts to them that ask him?"

Prov. i. 23," Behold, I will pour out my Spirit upon you. I will make known my words unto you." It is not reasonable to think, that hereby is meant inspiration, in the highest meaning of the word. But only: If you will hearken unto me, and follow my counsels, you will attain to wisdom and good understanding.'

St. Paul says, Eph. i. 3, " Blessed be God, which has blessed us with all spiritual blessings in heavenly places in Christ Jesus." Which thanksgiving, I think, may be used by christians still, though they have not exactly the same privileges with the christians of the apostolic age.

Nor is it uncommon for the apostle, near the conclusion of his epistles, to offer up prayers or wishes in behalf of those to whom he writes, for the spiritual blessings of the gospel, or confirmation and increase of virtue and holiness, and likewise for all that happiness which was then generally included in the word peace, comprehending both temporal and spiritual blessings. Of this some instances may be taken notice of. Eph. vi. 23, "Peace be unto the brethren, and love, with faith from God the Father, and the Lord Jesus Christ." 2 Thess. iii. 16, " Now the Lord of peace himself give you peace always, by all means. The Lord be with you all." And in this very epistle, the second to the Corinthians, the words near the conclusion may be ob served. 2 Cor. xiii. 11, " Finally, brethren, farewell, Be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you."

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All these things may lead us to think, that this benediction needs not to be understood of miraculous gifts, and therefore may be still used.

Let me propose some other observations. The first two particulars, "the grace of the Lord Jesus Christ, and the love of God," may still be desired for all christians. Why then should the third particular be esteemed peculiar to some?

Farther, though the benediction at the end of this epistle is more particular, I apprehend that it is no more than equivalent to those in the other epistles. For when it is said " grace be with you," or, the grace of our Lord Jesus

Christ be with you," therein is included a wish of all needful blessings, suited to the circumstances of christians at that time. And this has no more.

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A frequent salutation at the beginning of St. Paul's epistles, as we have seen, is "Grace be unto you and peace from God the Father, and from our Lord Jesus Christ.' But at the beginning of the epistles to Timothy and Titus he writes: "Grace, mercy, and peace be to thee." be to thee." Which nevertheless can import no more than a wish of all happiness. And as much is included in the other forms. So likewise St. Jude's epistle begins after this manner: "Mercy unto you, and peace and love be multiplied." But it may be supposed, that no more is comprehended therein, than in St. Paul's wish of" grace and peace."

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"The communion of the Holy Ghost" therefore means a participation in all the blessings of the gospel, with all other needful good things.

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"Be with you all," that is, abide with you. May these blessings be always your portion and happiness.'

VI. From what has been said by way of explication, we seem to have reason to think, that this valedictory wish and prayer may be still used. However, the preceding argument is referred to the consideration of the serious and inquisitive.

VII. Though this form may be still used, it needs not, it ought not to be always used.

As there are other forms of blessing in the New Testament, it is very fit that they also should be used. Otherwise some might have a superstitious regard for one portion of scripture above another; or indulge a weak and groundless apprehension, that something more extraordinary is proposed to them than is intended.

VIII. These benedictions, when used by us, are not to be pronounced in the way of authority, but only as a prayer, or wish of all good and happiness to others.

Indeed no man can bless authoritatively. No one man, more than another, can convey blessings to any. Nay, none can be blessed of God himself, or obtain true happiness, unless they will desire and seek it, and will be in the use of proper means to obtain it.

Ix. What has been now said, may satisfy us about the manner of pronouncing these benedictions.

Some, of good judgment, have scrupled to pronounce them in the form of a wish for others; thinking that to be peculiar to the apostles, and as if so doing had in it an appearance of authority. Therefore they choose to say: "And

may the grace of our Lord Jesus Christ be with us all." But to me this appears to be a mere scruple, without reason. For we may wish and pray for the same blessings for others, which we ask for ourselves. A writer at the end of an epistle, or a speaker at the end of a discourse, does properly express a prayer or wish of good for those to whom he has been writing or speaking. And if they will return the like prayer or wish, it will be very acceptable. You know very well that the apostles of Christ did often entreat the prayers of their fellow-christians, both for temporal and spiritual blessings, needful for them, and suited to their work, office, and particular circumstances.

X. The solemn salutations at the beginning, and valedictions at the end of the apostolical epistles, are not to be made use of upon common occasions. They are suited only to the solemnity of public worship, or some other occasions of great moment.

Upon the whole it seems to me, that the salutations at the beginning of the apostolical epistles may help us to understand the benedictions at the end. And if "grace and peace from God, and from Christ," at the beginning, imply a wish, or prayer of favour and blessing and all happiness; in like manner the same is the import of all the valedictions, or farewell-wishes, at the conclusion. And I apprehend, that as to the sense, meaning, and design, when applied to christians, there is little difference whether the form be, "Grace be with you," or, " may the God of peace be with you," or, "the grace of our Lord Jesus Christ be with you," or the form in the text. For in each, and all, is intended to be desired and asked the best of blessings, and all needful blessings; that men may have, and keep themselves in the favour of Christ, and the comfortable persuasion of it; that they may always enjoy the love of God, and do all that lies in their power to secure it: that they may grow in the knowledge of Jesus Christ, and his gospel, and that the protection of Providence may be over them. In a word, that they may prosper in all things; that, if their soul prospers, which is the principal thing, they may be in health also; and that, through the knowledge of Jesus Christ, and the power of his spiritual and heavenly doctrine, their whole soul and body may be preserved blameless unto his coming. APPLICATION. I shall now mention a thought or two by way of application.

The use of these benedictions at the conclusion of our public worship, may be reckoned to hold forth two instructions, both to ministers and people.

1. One is, that they ought to bear good will to each other, and sincerely to desire each other's welfare. So much certainly is implied in him who offers these prayers. And, as before hinted, it may be considered whether they ought not also to be sincerely returned.

2. These and wishes teach us, in a summary way, prayers what we ought all to desire and seek after, even the favour of Christ, the love of God, the knowledge of the gospel, and the evidences of its truth, and all the spiritual blessings attending it.

If from time to time sincere wishes and prayers are expressed, that these blessings may be your portion, should you not desire and endeavour to obtain them?

And if these blessings are commonly wished and desired at the end of our religious services, does not this intimate that our public performances ought to be suited to promote the great ends of men's spiritual improvement, and their comfort and happiness here and hereafter? May these ends be always proposed by us! And may they be obtained! that our profiting may be apparent to ourselves, and to others.

SERMON XXIX.

OF PRAYING IN THE NAME OF CHRIST.

Ask, and ye

Hitherto have ye asked nothing in my name. shall receive, that your joy may be full. John xvi. 24.

OUR Lord is speaking to the disciples of his being soon to be taken from them, and of his seeing them again, though not to abide any long time personally with them. Ver. 22, 23,"And ye now therefore have sorrow. But I will see you again, and your heart shall rejoice; and your joy no man taketh from you. And in that day ye shall ask me nothing. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you."

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that time, after my removal, you will not be able to ad⚫ dress yourselves directly to me, as you now do. But that ' needs not to give you much concern; for whatever petitions you present to the Father in my name, they will be heard ́ and answered.'

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Ver. 24-27, "Hitherto have ye asked nothing in my name. Ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in proverbs. The time cometh, when I shall no more speak unto you in proverbs; but I shall show you plainly of the Father. At that day ye shall ask in my name. And I say not unto you, that I will pray the Father for you; for the Father himself loveth you, because ye have loved me, and have

believed that I came out from God."

Our Lord speaks of praying in his name, in some other places, to which I now only refer. As John xiv. 13, 14. and xv. 16.

In order to illustrate this point, I would first show in general how that phrase, doing any thing in the name of another, is used in the scriptures. Secondly, I shall endeavour to show distinctly what it is to pray in the name of Christ. After which I intend to mention some remarks, both instructive and practical.

I. Let us observe in general the meaning of the phrase, acting in another's name.

To do any thing in the name of another is to act by his authority, and according to his directions, and as his disciples.

John v. 43, Our Lord says to the Jews: "I am come in my Father's name," that is, with authority from him; and I act, as by commission, under him. "But ye receive me not." John x. 25, “The works that I do in my Father's name bear witness of me."

When our Lord made his public entrance at Jerusalem, his character as the Messiah, the anointed and sent of God, was acknowledged by the people in this manner: Matt. xxi. 9, "The multitudes that went before, and that followed, cried, saying, Hosannah to the Son of David. Blessed is be that cometh in the name of the Lord." Or, as in St. Luke xix. 38, "Blessed is the King that cometh in the name of the Lord." And John xii. 13," Blessed is the King of Israel, that cometh in the name of the Lord."

Our Lord Jesus Christ therefore acted in the name of God, by whom he was sent. Christ's disciples in like manner taught in his name, and wrought miracles in his name, that is, with his authority, and a commission from him, by virtue of powers derived from him. Mark xvi. 17, 18, "And these signs shall follow them that believe. In my name shall they cast out demons. They shall speak with new tongues. They shall lay hands on the sick, and they shall recover." St. Peter says to the lame man at the tem