III.

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

ONE should think, that creatures situated as men are, in the midst of difficulties and deficiencies of various kinds, might know what to pray for without being taught; especially when assured, as we are, that we are under the protection of an omnipotent Power, whose command is, Ask, and ye shall 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 such an answer, as shews how much he stands in need of being taught. The disciples of Jesus were not in so low a state of religion as is here described; but as they were yet only young in their profession, it may be supposed a lesson on

this subject could not have been unwanted by them.

The Lord's Prayer, which our Saviour gave them on this occasion, 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 those of power, wisdom, and goodness. These are the foundation of all prayer.

Our own spiritual wants seem properly to be the next objects of our prayers. When we look into our own breasts, instead of meeting that calm and joyous sunshine that should always accompany a good conscience, we find, too often, turbulent and unruly passions and appetites-we find little of the love of God, but much of the love of the world: the joys of heaven are seldom 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 self-conceit; much self-indulgence, but little self-denial; little resignation, but much discontent: a disposition to falsehood and knavery, but no great love for truth. Now, what an infinity of subjects does all this corruption open

for

for prayer?

for the assistance of God's Holy Spirit to lead us out of temptation, and deliver us from evil.

And as our own breasts furnish us with all this variety of subjects for prayer; so also do external objects around us. Every thing we meet with is a temptation; and, without the assistance of God's grace, may lead us into sin. 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 short, all the varied circumstances and conditions of life have a tendency to lead us into sin. Our passage, therefore, through a world of so much trial, must either be assisted 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 sin.

Besides all these subjects of our prayers, the necessaries 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 same way, in dangerous circumstances, we may pray for the divine assistance in carrying us through them.

We

We may pray also 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 blessings. Our life, health, preservation, and all the benefits we daily enjoy, afford constant renewals of thankfulness. But the great blessing of the Gospel, and our Saviour's atonement for sin, should never be forgotten.

IV.

Time and chance happeneth to all.
Ecclesiastes, ix. 11.

THIS was the observation of one of the wisest

of men. But he did not mean to consider 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 wise and good Providence. This he sufficiently testifies in other parts of his discourse. But why should he make a remark so 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 disorder? and that time and chance should have the appearance of governing, what is, in fact, under the most exact mode of government ?