good for us, and our heavenly Father, who is ever most kindly disposed toward us, as our Lord here tells us, knoweth what things we have need of before we ask him, we should never pray for any thing but only so far as his wisdom may see it best for us.

We may therefore hence infer that those unlimited promises of our Saviour to his disciples, to grant whatever they should ask of God, cannot belong to Christians in these times: (John xiv. 13.) "Whatsoever ye shall ask in my name, that will I do." (xvi. 23.) "Verily, verily I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you."

These declarations are similar to those others; (Matt. xxi. 22.) “And all things whatsoever ye shall ask in prayer, believing, ye shall receive." (Mark. xi. 24.) “Therefore I say unto you, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them."

These extraordinary promises belonged only to the disciples of Christ in that first age of the Gospel. And the prayer to which such unlimited success is promised (called otherwise James v. 15. the prayer of faith) is such prayer

as

as they offered up by a divine direction, for healing the sick, and doing other miracles to bring men to believe in Christ, as a messenger and teacher from God

So also that exhortation (vii. 7. 8.) in this sermon on the mount,-" Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened." Of these verses, a late pious and truly learned commentator, Bishop Pearce, says; "that they seem chiefly to relate to Jesus's disciples in those days." For we have no ground now to expect such invariable success from our prayers.

When we have prayed, we have done our part. We must then wait the divine will and pleasure.

There are no immediate revelations from God, or miraculous answers to our prayers, now to be expected.

The Almighty brings about his purposes by natural means. If a pious parent prays to God to spare the life of his child lying in the extremest danger at the point of death, and it be saved by the means used for its recovery;

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the power and goodness of God is as much to be acknowledged, as an answer to the parent's prayer, as if he had by a miracle revealed the medicine or drug by which it was healed.

Was there a right mind and heart in us, we should thus see and own the hand of God continually, and the deliverances which he worketh for us: For the winds and the seas obey him. He giveth rain and fruitful seasons. All things are his instruments and agents. And through whatsoever series of natural causes we receive his favours and goodness, God holdeth the chain in his hand, and the whole is directed by him. Thus does the providence of our heavenly Father extend itself to the smallest concerns of his creatures. in our Lord's expressive language (Matt. x. 29, 30.)—“ Not one sparrow shall fall to the ground without your Father. But the very hairs of your head are all numbered."

But as some have fallen into errors in expecting particular revelations and answers to their prayers, which were things confined to the age of the apostles; others, for fear of giving encouragement to the extravagant effusions of indiscreet Christians, have condemned all prayer for particular things, hold

ing it fitter that we should confine ourselves to those general requests in our prayers; viz.Father, give me what is good for me; remove what is evil: teach me to endure affliction; to enjoy a prosperous state with moderation. And they have supposed our Saviour to countenance this sentiment in the pattern for our prayer which he has set us.

But it should be considered, that our Lord's prayer, as we call it by way of excellence and because he taught it us, was composed for the use of all his disciples then, and in all times, and therefore must of necessity have been conceived in general terms, as it could not enter particularly into the case of any one. Moreover, we find his followers and first disciples, who must have been acquainted with his mind, and the mind of God as taught by him on this matter, frequently praying for particular blessings and deliverances.

Thus (Acts. xii. 5.) "Peter was kept in prison: but prayer was made without ceasing of the church to God for him." (Rom. i. 9. xv. 30, 31.) St. Paul prays for a prosperous journey; for deliverance from certain persons pointed out by him, and for success in a particular undertaking that he had in hand for the furtherance

of the Gospel. And also (1. Thess. iii. 10; 2 Tim. i. 3, 4.) for an opportunity to see and comfort his Christian friends.

And there seems nothing wrong or enthusiastic in such a practice. It is hardly avoidable by a pious and good mind on many occasions. And it is of singular service to generate a habit of continual attention to God, of seeing him in all things, which is of such importance for our right conduct in life.

What our Lord then here teacheth us, "that our heavenly father knoweth the things we have need of, before we ask him," doth not preclude our asking him at all for them, or requesting the particular blessings of this life from him.

These, indeed, should be sparingly requested, and always with the most absolute deference and submission to his all-wise appointment for us; because they are in a very inferior degree to be desired by us, and because we can never be sure that they are good for us.

Thus may we ask of our Maker to bless us in our honest endeavours in our respective callings, and prosper us in our worldly substance for the decent support of our families: but beyond this our desires from God must

not