III.

Lord, teach us to pray, as John taught his difciples. Luke, xi. 1.

1

NE fhould think, that creatures fituated as

ONE

men are, in the midst of difficulties, and deficiencies of various kinds, might know what to pray for without being taught; especially when affured, as we are, that we are under the protection of an omnipotent Power, whose command is, Afk, and ye fhall receive. But men are naturally blind and ignorant, and unacquainted with their own wants, both temporal and spiritual. We, indeed, under the influence of the gospel, are better taught; but ask the wild native of any country on this subject, and he will give you fuch an answer, as fhews how much he ftands in need of being taught. The difciples of Jefus were not in so low a state of religion as is here described; but as they were yet only young in their profeffion, it may be fuppofed a leffon on

this fubject could not have been unwanted by

them.

The Lord's Prayer, which our Saviour gave them on this occafion, may be detailed, though not methodically, into all the offices of devotion.

The first object of prayer is, to praise God for his great attributes; particularly thofe of power, wisdom, and goodness. These are the foundation of all prayer.

Our own fpiritual wants feem properly to be the next objects of our prayers. When we look into our own breafts, inftead of meeting that calm and joyous funshine that should always accompany a good confcience, we find, too often, turbulent and unruly paffions and appetites-we find little of the love of God, but much of the love of the world: the joys of heaven are feldom thought of, but the pleasures of life are spread in lively colours. Of charity, and love to man, we find very little; but a strong propensity often to envy and malice: little humility, but much pride and felf-conceit; much felf-indulgence, but little felf-denial; little refignation, but much difcontent: a difpofition to falfehood and knavery, but no great love for truth. Now, what an infinity of fubjects does all this corruption open

for

for prayer?-for the affiftance of God's Holy Spirit to lead us out of temptation, and deliver us from evil.

And as our own breafts furnish us with all this variety of fubjects for prayer; fo alfo do external objects around us. Every thing we meet with is a temptation; and, without the affistance of God's grace, may lead us into fin. The business we are engaged in-the company we keep the clothes we wear our meat and drink-our amusements-our wealth, or poverty; in fhort, all the varied circumstances and conditions of life have a tendency to lead us into fin. Our paffage, therefore, through a world of so much trial, muft either be affifted by the grace of God, which earnest prayer alone can procure; or we must be continually betrayed by the temptations around us, and drawn into fin.

Befides all these subjects of our prayers, the neceffaries of life may in a degree be the objects of them: Give us, day by day, our daily bread, is among the petitions that are allowed.

In the fame way, in dangerous circumstances, we may pray for the divine affistance in carrying us through them.

We

We may pray alfo for our friends and relations; for our families in particular.

Prayers for mankind in general, and for the governments we live under, though touched on in the Lord's Prayer, belong rather to public than private devotion.

Thanksgiving, however, is a branch of prayer that belongs to both. We have all numberless reasons to thank God for his bleffings. Our life, health, prefervation, and all the benefits we daily enjoy, afford conftant renewals of thankfulness. But the great bleffing of the gospel, and our Saviour's atonement for fin, fhould never be forgotten.

THIS

of men. But he did not mean to confider it as a truth. He knew better: he knew that time and chance happen to none; but that all things are under the direction of a wife and good Providence. This he sufficiently teftifies in other parts of his discourse. But why should he make a remark fo foreign to the truth? - He speaks merely to the common opinion of the world. Though time and chance happen to none, yet every thing has the appearance of time and chance happening to all. But still how comes it, that in a world of order, every thing bears the appearance of diforder? and that time and chance should have the appearance of governing, what is, in fact, under the most exact mode of government?