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Oliver Prescott Hiller. Sermons on the Lord's Prayer
Sermons on the Lord's Prayer
Table of Contents
OUR FATHER, WHO ART IN THE HEAVENS
SERMON I
HALLOWED BE THY NAME
SERMON II
THY KINGDOM COME
SERMON III
THY WILL BE DONE ON EARTH, AS IT IS IN HEAVEN
SERMON IV
GIVE US THIS DAY OUR DAILY BREAD
SERMON V
FORGIVE US OUR DEBTS, AS WE FORGIVE OUR DEBTORS
SERMON VI
LEAD US NOT INTO TEMPTATION
SERMON VII
DELIVER US FROM EVIL
SERMON VIII
Footnote
Отрывок из книги
Oliver Prescott Hiller
Published by Good Press, 2020
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The humanity, thus assumed, was called the Son of God, as being derived from the essential Divinity—in Scripture language that which is derived being called a son, as that from which a thing is derived is called a father. Yet the Father and the Son were not two Persons, but one—just as the internal and external of man, or as the soul and body, are one: as the Lord said, "I and the Father are one," "the Father dwelleth in me." Whenever he seemed to speak of himself as distinct from the Father, it was merely the humanity, or human part of his nature, distinguishing itself from the Divine part within; for, before the humanity was fully glorified, there was a distinction between them—they were not yet perfectly united: just as man's natural and spiritual minds are distinct, and even opposite, before he becomes fully regenerated. But the process of glorification, or of uniting the Divinity and humanity, was going on steadily during all the Lord's life in the world. What was already accomplished of that work, the Lord manifested to the disciples at his transfiguration on the mount, when he opened their spiritual sight, and gave them to see his humanity so far as already glorified within—"his face shining as the sun, and his raiment white as the light." But the process continued to go on, the humanity became more and more subject to the Divinity and filled with it, till at last, by the death of the cross, the mere natural human life itself was extinguished, and in the tomb the last of materiality was put off—and the Lord rose glorified—with the humanity completely united to the Divinity, and itself made Divine. In this "glorious body," as the Apostle terms it, this Divine humanity, the Lord ascended to the heavens, and "far above all heavens, that he might fill all things."[7] Jesus Christ was now God and man—himself the Father and the Son in one Divine Person.
When now we turn again to the Prayer, and say "Our Father," of whom are we to think? whom are we to address? Plainly, the Lord Jesus Christ and no other. For he is both the Father and the Son; he is the Father, or the Essential Divinity, clothed with Humanity, and thus made comprehensible to man, and visible to his thought. And we are sure, that in looking at him, and beholding in thought his glorious Person, and addressing our prayer to that, we are addressing "our Father;" for he himself declared to the disciples, "He that seeth me, seeth the Father," and rebuked Philip for desiring to be shown the Father, otherwise than as he is seen in him:—" Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me, hath seen the Father."[8]
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