And to declare that we have such a loving Father, whose mercy is over _all_ His works, and whose will and law is so lovely and lovable that it is sweeter than honey, and more precious than gold, to those who can "taste" and "see" that the Lord is Good--this, surely, is a most pleasant and glorious good message and _spell_ to bring to men--as distinguished from the evil message and accursed spell that Satan has brought to the nations of the world instead of it, that they have no Father, but only "a consuming fire" ready to devour them, unless they are delivered from its raging flame by some scheme of pardon for all, for which they are to be thankful, not to the Father, but to the Son. Supposing this first article of the true Gospel agreed to, how would the blessing that closes the epistles of that Gospel become intelligible and living, instead of dark and dead: "The grace of Christ, and the _love_ of God, and the fellowship of the Holy Ghost,"--the most _tender_ word being that used of the Father? VI. [Greek: hagiastheto to onoma sou] _Sanctificetur nomen tuum._ BRANTWOOD, _12th July, 1879._ 230. I wonder how many, even of those who honestly and attentively join in our Church services, attach any distinct idea to the second clause of the Lord's Prayer, the _first petition_ of it, the first thing that they are ordered by Christ to seek of their Father? Am I unjust in thinking that most of them have little more notion on the matter than that God has forbidden "bad language," and wishes them to pray that everybody may be respectful to Him? Is it any otherwise with the Third Commandment? Do not most look on it merely in the light of the statute of swearing? and read the words "will not hold him guiltless" merely as a passionless intimation that however carelessly a man may let out a round oath, there really _is_ something wrong in it? On the other hand, can anything be more tremendous than the words themselves--double-negatived: [Greek: "ou gar me katharise ... kurios"] For _other_ sins there is washing;--for this, none! the seventh verse, Ex. xx., in the Septuagint, marking the real power rather than the English, which (I suppose) is literal to the Hebrew. To my layman's mind, of practical needs in the present state of the Church, nothing is so immediate as that of explaining to the congregation the meaning of being gathered in His name, and having Him in the midst of them; as, on the other hand, of being gathered in blasphemy of His name, and having the devil in the midst of them--presiding over the prayers which have become an abomination. 231. For the entire body of the texts in the Gospel against hypocrisy are one and all nothing but the expansion of the threatening that closes the Third Commandment. For as "the name whereby He shall be called is THE LORD OUR RIGHTEOUSNESS,"--so the taking that name in vain is the sum of "the deceivableness of _un_righteousness in them that perish."