ON PRAYER. SECTION I. The Nature, Reasonableness, and Efficacy of Prayer explained, and the Octjections to it anfwered. HA AVING in the foregoing differtation endeavoured to explain and defend the doctrine of Providence, I fhall now proceed to treat of the duty of Prayer. There is no religious duty against which more objections have been made. It will, therefore, be neceffary to begin this differtation with ftating particularly its nature and reasonablenefs. After which, I fhall give an account of the manner in which it ought to be performed, in order to render it These are acceptable and fuccefsful. the two heads under which I fhall throw what I intend to say on the fubject now before me. By Prayer, I mean a ferious and folemn address of our minds to the Deity, as the fountain of being and happiness, and the parent and governor of the world. It has been divided into several diftin& parts according to the feveral acts of our minds when engaged in it. The chief of these parts are the four following. Acknowledgement of our dependence, and of the Divine perfections and fovereignty. Thankfulness for the mercies we have received. A penitential confeffion of what we have done amifs; and offering up our defires of favour and happiness for ourselves and others. Nothing is plainer than that the first of these is reasonable. Abfolute per perfection of nature and character, and complete excellence, muft be the propereft objects of acknowledgement and efteem. Worship and adoration must be due to the Being who made us, and who poffeffes infinite power, wisdom, and goodnefs. He who is fupreme over all beings ought to receive the homage of all. The obligation to the next part of prayer, or thanksgiving for the mercies we enjoy, is as evident as the obligation to gratitude in general. There is no clearer principle of reafon, than that thankfulness is due for benefits received; and if that perfon acts wrong, who is not hot grateful to buman benefactors, or whe does not study in a proper manner to teftify his gratitude, it is not poffible that he can be innocent who is void of gratitude to the Deity; or who neglects to offer up thankful acknowledgements to the Being to whom he owes all he is, all he has, and all he hopes for. The propriety alfo of the third part of prayer, or of a penitential confeffion of our guilt, is very obvious.--As far, therefore, as these conftitute Prayer there seems no room for questioning its reasonablenefs: And it fhould be remembered that in reality they are very important parts of Prayer. It will, however, be objected probably by fome, that all that seems neceffary in these instances is a fense of the Divine goodness, and of our dependent and guilty ftate; and that where this fenfe and the proper reverent, grateful, and penitent difpofitions are found, there can be no occafion for what is meant by Prayer. I anfwer; that it is plainly proper not only that we should poffefs these difpofitions, but that they should be drawn forth into exercife, and expreffed by particular acts before the Deity. Good dif pofitions, when not attended with the acts |