DISCOURSE X.

MATTHEW, vi. 13.

Amen.

THE design of the christian ministry is to explain and enforce the word of God, for the religious instruction and the benefit of mankind: he, therefore, to whom so important a trust is committed, is bound to adopt that mode of conveying the truth to his hearers, which is best suited to their capacities, and most agreeable to the dignity and solemnity of the sacred writings. It is in reference to these points that the apostle exhorts Timothy, "rightly to divide the word of truth," that is, to observe such a distribution of Divine truth as should

be perfectly adapted to the moral state as well as to the several conditions of his people, and to avoid every thing, in the discharge of the sacred function, which would indicate the absence of ministerial sobriety.

The choice of a single word as the foundation of a public discourse, is, in most instances, a gross deviation from this apostolical maxim. To amuse an audience with a few smart observations on three or four letters, may, indeed, in the estimation of some persons, evince much skill, and a great insight into the Scriptures; but this method is so evident a departure from the design of the inspired writers, and the materials which are introduced on such occasions are almost necessarily so extraneous, and the affectation of ingenuity in the preacher so conspicuous, as to render it for the most part incompatible with the gravity and simplicity which should ever distinguish addresses from the pulpit.

These remarks may seem to be at variance with the design of the ensuing discourse, which has for its basis the concluding particle of the Lord's prayer and so they would be, were the word in question without any definite meaning; or were it compelled to yield to an arbitrary exposition; or were it wrested from its connexion, and isolated, and rendered subservient

to a lawless fancy. But recourse to these arts, in the instance under consideration, is unnecessary; for the word has in itself a determinate sense, and in its present position will be regarded chiefly as an expression of holy acquiescence with all the petitions which precede it.

"Amen," is a Hebrew word; the rabbins suppose that it is compounded of the initials of three words, which signify, "The Lord is a faithful King." This etymology is by some learned men deemed uncertain. Be that as it may, it is generally used in the Old Testament ⚫ to express constancy, steadiness, and reliance. Its derivatives, which are numerous, often denote certainty, fidelity, and other properties of the same class. Our Lord appears to have had these in view, when he denominated himself the Amen, the faithful and true Witness; and St. Paul also, when he affirmed that "all the promises of God in Christ are Yea, and in him Amen, unto the glory of God by us." By this, he evidently intended, that all the Divine promises were certain and irreversible.

The law of Moses required that the Amen should be pronounced at the close of certain appeals and solemn imprecations, as in the case of the Israelites, when curses were denounced against various offenders on Mount

Ebal. In the Psalms of David, it is placed at the end of each of the five sections (the last excepted) into which that book has been divided by the Hebrews. It occurs, also, at the end of all the gospels, and of almost all the epistles. In some instances, the Apostle Paul introduced it into the body of his epistles, when he had occasion to make a peculiarly devotional allusion, or to express his regard for the churches to which he directed them.

The word "Amen," was frequently used by our Lord as an affirmation, and is rendered, in our version, "verily," which signifies, "certainly, in truth." Thus, when he prefixed it to any observation, as, "Verily, I say unto you," &c. it was designed to impress his hearers with the solemnity, truth, and importance, of what he was about to deliver.

As it occurs in the passage before us, it is used not precisely in either of these senses; but is an assent to the petitions previously offered, or a devout wish that they might be accepted and answered.

In the primitive age it was much more generally used than it is at present; for it was pronounced audibly at the conclusion of public

* Deuteronomy, xxvii. 13—26.

prayer by the whole assembly. St. Paul, perhaps, refers to this practice, when he says, "How shall he that occupieth the room of the unlearned, say, Amen, at thy giving of thanks, seeing he understandeth not what thou sayest?" In the time of Jerome, the Christians at Rome were accustomed to pronounce the Amen so loudly, that their united voices resembled "the fall of waters, or the noise of thunder." This solemn expression of assent, in the course of time, degenerated into a mere formality, insomuch, that it became common to repeat it after almost every sentence,-a custom which was calculated to distract the attention of the person officiating, and to destroy the solemnity of Divine worship. But, not to detain you longer with observations of this nature, permit me to direct your attention to the chief points of instruction which are comprehended in the use of this term at the conclusion of prayer. In doing this, I propose to regard it as expressive,

I. Of mental recapitulation, or a silent review of our petitions.

The word "Amen," in the present instance, refers not only to the sentence which imme