Therefore what would be plenty and fulness to perfons in inferior ftations, would be extreme poverty to perfons placed and called to actin higher and more exalted fpheres. But after we have taken in the confideration of every difference that may happen on this fcore, there is fomething in the prayer that belongs in common to perfons of all ftations; namely, that we fhould be inodeft in our defires after temporal good things, and take care not to afk only to gratify a fenfual inclination, but for what is really neceffary or ufeful to us. The laft is reasonable and allowable, the other is unreasonable and juftly condemned by the Apostle James. Ye afk and receive not because ye afk amifs, that ye may confume it C upon your lufts.', ';

But the first part of this requeft is explained by the laft, contained in the words, feed me ' with food convenient for me.' That we may be able to enter into the true fpirit of this petition, I fhall just compare it with fome other fcrip tural forms of prayer on the fame fubject, and then endeavour to point out what I take to be the chief inftruction intended to be conveyed to us by it.

As to the fcripture forms of prayer for temporal provision, the precedence is undoubtedly due to that excellent form left us by our Saviour, in which we find this petition, Give us this day our daily bread. You may next attend to the prayer put up by Jacob in ancient times: And

Jacob

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· Jacob vowed a vow, faying, If God will be with me, and will keep me in this way that I go, and • will give me breads to eaty and raiment to put fo that I come again to my father's house in peace, then fhall the Lord be my God.' It is more than probable, that the Apoftle Paul alludes to Jacob's expreflion, in his excellent advice to all Christians! But Godlinefs with con•>tentment is great gain, for we brought nothing into this world, and it is certain we can carry nothing out and having food and raiment, let < us be therewith content. But they that will be rich, fall into temptation and a fnare, and into many foolifh and hurtful lufts, which drown men in deftruction and perdition; 'for the love of money is the root of all evil, which, while fome coveted after, they have er'red from the faith, and pierced themfelves. through with many forrows."

It is obvious to remark, that all these prayers and this apoftolic counsel run in the fame ftrain. They all begin and are founded upon a regard to God, and a mind rightly difpofed towards him; "If the Lord,' fays Jacob, will be with me.Remove,' fays Agur in my text, far from me vanity and lies. Our Saviour begins his prayer with petitions for the glory of God, with which the happinefs of our fouls is infeparably connected; and the Apoftle maintains godlinefs the great fource of contentment with our portion in this life.

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We may further obferve, that there is the fame method obferved in all these prayers. The expreffions vary a little, but the requeft is the fame. Jacob wishes for the divine protection, with food to eat, and raiment to put on. Agur for food convenient for him; and in the Lord's prayer, we ask for our daily bread. There is no fpecifying of any particulars,no mention made of this or the other quantity of provifion. Their defires are fummed up in this general request, and the quantity and quality wholly referred to the good pleafure of God. It is certain that God hath fometimes granted to his own people riches in great abundance; and, at the fame time, has given his bleffing to enjoy them, and honoured the poffeffors, by enabling them to glorify him in the ufe and application of them. But the direct defire of riches, I do not think, hath any warrant from precept or example in his word; and when they are bestowed as a bleffing, and not as a curfe, it is commonly on thofe who by their fuperior concern about the better part, fhew that they will put them to their proper ufe, as in the cafe of Solomon recorded in the first book of Kings. 'In Gibeon the Lord appeared to Solomon in a 'dream by night; and God faid, Afk what I 'fhall give thee?' And he faid, 'Give thy fervant an understanding heart. And the speech pleafed the Lord, that Solomon had afked this thing. And God faid, Because thou haft afked this thing, and haft not asked for thyself long

life, neither haft afked riches for thyself, nor 'haft asked the life of thine enemies, but hast ' asked for thyself understanding, to discern judgment Behold I have done according to 'thy words: Lo! I have given thee a wife and 'an understanding heart, fo that there was none ' like thee before thee, neither after thee shall any 'arife like unto thee. And I have alfo given thee that which thou haft not afked, both riches ' and honour.'.

Now this I take to be the main inftruction intended to be given us with refpect to our prayers for temporal mercies, that we should not pretend to fet bounds to God, but leave the measure of them to his determination.

For further explaining this truth, and at the fame time, recommending it to your regard, be pleased to attend to the following obfervations.

1. Confider that God, infinitely wife, as well as gracious, is certainly the best judge of what is most fit and convenient for us. We know fo little of ourselves, that we really know not how we fhould behave, if placed in particular circumftances, until we are tried. The world has actually feen many examples of thofe who were loud in their accufations of others, behaving worfe when placed in the fame ftations. And, indeed, I fhould naturally expect, that an impatient, envious, difobedient fubject would, if raised to power, be a cruel, infolent, unjuft oppreffor; that a petu

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lant, peevish, obftinate fervant would make a capricious, fevere, unreasonable mafter.

If we were to carve out our own lot, and to have all our own defires gratified, there is great reason to prefume we would throw ourselves into the most difagreable circumftances with regard to our fouls, and probably confult but ill for our peace and comfort in this world.

Let me put a few questions to every one that secretly murmurs at his ftate. Are you fure, that if you were advanced to a place of power and truft, you would be able to carry yourfelf with prudence, refolution and integrity? Are you fure, that if you were fupplied with riches in great abundance, you would not allow yourfeives to wallow in pleafure, or to fwell in pride? Are you fure, that if you were raifed to high rank, furrounded by flatterers, and worshipped by fervants, you would, in that standing, behave with humility and condefcenfion; or, that preffed on all hands by bufinefs, company, or amufements, you would ftill religiously fave your time for converfe with • God?'

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A life of piety in an exalted station, is a continual conflict with the strongest oppofition. What fays experience upon this fubject? Solomon did not wholly, and to the end, refift the temptation of riches and dominion. In the whole compafs of history, facred and profane, I do not remember any example of a man's behaving better in point of morals, in a profperous than in

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