it is the petitioner and he only; as he hereby is, or ought to be led by it to poffefs his own mind, and alfo to endeavour to poffefs the minds of others, with a just and worthy fenfe both of the natural and the moral perfections of their Maker. Again,

The next article of the aforefaid prayer is expreffed in those words, viz. Thy kingdom come, thy will be done, in earth as it is in heaven. This I confider as one and the fame article in the Lord's prayer, becaufe, God's kingdom; or moral government, amongst men, confifts in his fubjects conforming their minds and lives to his will. And here again, I think, it is not to be fuppofed, that our Lord intended, that we, in the use of those words, fhould excite and fir up. the Deity to do that, towards the introduction or increase of his kingdom and moral government amongst men, which, antecedent to, and independent of this addrefs, he would not have done, or have been difpofed to do. This, I think, could not be our Lord's defign, in his directing us to addrefs Almighty God as aforefaid; because, he could not but be fenfible, that God is in himself always difpofed to do, whatever is proper towards the introduction, or increase of his kingdom, antecedent to, and independent of our application to him; confequently, fuch application, that is, an application to God with this view, would be irrational and improper. Now, if our acquainting God, that we defire the introduction or increase of his kingdom, or moral government, amongst men,

cannot

cannot poffibly affect him, fo as to dispose him to do, what otherwife he would not have done, and which, I think, is moft apparently the truth of the cafe; then, the questions will be, as above, viz. Who is? Or, who can? Or, who ought to be influenced and wrought upon by this addrefs? And the answer, again, will be as above, viz. that it is the petitioner, and be only; as he is, or ought to be led by it, to use his endeavour, that God's will may be done on earth, both by himself and others, with that fincerity and univerfality, as it is done in heaven. Again,

The next article in the Lord's prayer, is expreffed in those words, Give us, this day, our daily bread. With refpect to this petition, I think, it is not to be fuppofed, that our Lord intended, that we, in the ufe of those words, fhould attempt to engage the Deity to employ the ravens in bringing us bread and flesh, morning and evening, as in the cafe of Elijah, or, that he should any other way, by a particular and special interpofition of his power, fupply every want we are expofed to. This, I think, could not be our Lord's defign, in directing us to pray as aforefaid; because, he well knew, that Almighty God makes a conftant and ample provifion for his creatures, in the courfe of his general providence; confequently, fuch an addrefs would be irrational and improper. Now, if our praying to God for our daily bread, does not affect or influence him, fo as to engage him to make any other provifion for us, than in the course of his ge3 neral

Hertil providence, (with refpect to which, it is plain, that, in the general, it does not;) then, the queftions will be, as before, Who is? Or, who can? Or, who ought to be influenced and wrought upon by this addrefs? And, the anfwer will be, as before, viz. that it is the petitioner, and he only; as he is, or ought to be hereby prevailed upon, to ufe his own endeavour, for the obtaining of those good things, which God, in the course of his general providence, has prepared for him. Again,

us.

The next article in the prayer referred to, is expreffed in thofe words, viz. Forgive us our trefpaffes, as we forgive them that trefpafs against With regard to this petition, I think, it is not to be fuppofed, that our Lord intended, that we, in the use of those words, fhould engage the Deity to exercife fuch mercy towards us, which, antecedent to this address, he would not have done, nor was difpofed to do; nor, is it to be fuppofed, that our Lord intended, that we fhould point out to the Deity, what should be the condition, upon which he should fhew mercy to us. This, I think, could not be our Lord's defign, in directing us to pray as aforefaid; becaufe, he knew full well, that the condition, upon which God would fhew mercy to finners, was a point fettled, antecedent to our addrefs, and could not be altered by it; and, that God would fhew mercy to those finners, and thofe only, who, by their repentance and reformation, (which includes the duty of fhewing mercy to their fellow creatures) have

ren

rendered themselves the suitable and proper ob. jects of it; confequently, fuch an addrefs would be irrational and improper. Now, if our afking forgiveness of God, cannot poffibly affect him, fo as to difpofe him to exercife fuch mercy towards us, than otherwise he would have done, then, the questions will return, viz. Who is? Or, who can? Or, who ought to be influenced and wrought upon by this addrefs? And, the answer will return as above, viz. that it is the petitioner, and he only; as he is, or ought to be excited by it, to render himself the proper object of that mercy and forgiveness, which he defires to obtain at the hands of his Maker. Again,

The next article in the Lord's prayer is expreffed in those words, Lead us not into temptation, but deliver us from evil. The word evil in this place, I think, is used to express moral evil; and, is the fame, as if it had been faid, Lead us not into temptation, but, rather, deliver us from the evil we may be tempted to. With regard to this petition, I think, it ought not to be supposed, that our Lord intended, that we, in the use of those words, fhould endeavour to reftrain the Deity from defignedly leading us, by his particular and Special interpofition, into any thing that might tempt or draw us into fin; or, that he would particularly interpofe and deftroy our agency, in order to prevent our being guilty of thofe fins we may be tempted to. This, I think, could not be our Lord's intention, in directing us to I addrefs

address Almighty God as aforefaid; because, as on the one fide, he could not but know, that God cannot poffibly be tempted to evil himself, neither tempteth he any man: So, on the other fide, he could not but know, that when any perfon is tempted to evil, it must be left to that perfon's choice, whether he will maintain his innocency, or not; confequently, fuch an addrefs, that is, to addrefs God with this view, would be irrational and improper. Now, if our petitioning God that he would not lead us into temptation, and that he would deliver us from evil, cannot poffibly affect him, fo as to refrain him from leading us into fin; nor, can it be an excitement to him to destroy our agency, in order to prevent our being guilty of it; then, the queftions will be, Who is? Or, who can? Or, who ought to be influenced and wrought upon by this addrefs? And the anfwer is evident, viz. that it is the petitioner, and he only; as he is, or ought to be led by it to keep as much as poffible out of the way of temptation; and, when he is tempted to evil, then, to ufe his beft endeavour to maintain his innocence. Again,

The next and laft article of the Lord's prayer, is expreffed in those words, viz. For thine is the kingdom, the power and the glory, for ever and ever. Amen. In this article, we take upon us to inform God, that he has a right of dominion over the intelligent and moral world, thine is the kingdom; that he has power fufficient to fupport his authority, by rewarding

the