INTRODUCTION.

T has been asked, 'What has exposition to do with the words in which the wis

dom of God has condensed and en

shrined for us neither more nor less than all which has ever ascended from human hearts in prayer to heaven?' But is not this marvellous condensation of prayer-language, a very sufficient reason why the 'prayer of all prayers' should meet with exposition? No one, however, who reveres its Divine Author, or who has been led into the deep mysteries of this prayer, will undertake such exposition by way of adding anything to it. This, it is impossible to do. No prayer can be framed by mortal lips, no rightful wish can be conceived in man's heart,

which is not already to be discovered here. We may regard it as the fountain-head of all prayer, or rather, perhaps, as a Divine treasury of prayer, whence we borrow all our material for spiritual and acceptable petition to our Father which is in heaven.

It may be well to remark that these sacred petitions are not merely to be considered as a model, or only as instructing us to be brief in our expressions, but as an actual form of prayer. This is a comforting thought for those whose true desire it is to offer at all times acceptable supplications. We are assured that if we ask anything according to God's will, He heareth us.' Not to speak now of the all-important elements of Faith when we approach the Throne of Grace, the thought may arise, what petitions will be acceptable to our Father above? how may we be kept in the matter of our prayers from asking amiss? Here then we have a most comprehensive formulary ready to our hands, embracing all our manifold temporal and spiritual

needs, and showing us what petitions are always necessary for ourselves, and always good and acceptable in the sight of God; for 'what prayer (asks St. Cyprian) can be more spiritual than that which was given us by Christ, by Whom the Holy Spirit was sent to us; what form of prayer can be more true in the sight of the Father, than that which was delivered by the lips of His Son, who is Himself The Truth?'

Let this then be borne in mind by all who would seek to lead others into a deeper acquaintance with the Lord's Prayer, that while it does not supersede the necessity for other petitions, yet that it is complete in itself as an embodiment of our most intimate needs and duties.

Unlike the holiest prayers of mortals, there are hidden mines of wealth here which prayerful study alone can explore. 'Never man spake like this man,' may well be kept in mind as we meditate upon those holy words which He has bequeathed to His Church. If we are disposed to call it a simple prayer we are but expressing

what is true; but if we say that it contains no truths of a deep character, we come far short of the truth. The child may use it with perfect understanding as he kneels beside his mother's knee; it will not only be his schoolmaster to lead him into the reality, beauty, and necessity of prayer, but it will be true food for babes in its practical simplicity; while at the same time it is a deep prayer for the wisest, and full of richest meaning for the most aged and experienced saint.

Now with special reference to those for whom these lectures are designed, and who will use them in their entirety, or only as hints and helps, it will be well to remember, that, by a large number of the working classes especially, the Lord's Prayer is the only one in general use. No pains therefore can be too great, and no time ill spent, in dwelling upon the perfection and all-comprehensiveness of this sacred form of words. Forms of prayer, it may be observed, are here countenanced by our Lord-it may be