SERM.

IV.

But why do I infist on these particular alarming circumftances as the only proofs that mankind are determined, by the very frame of their nature, to have recourse to Almighty God? For as foon as the faculties of the reasonable foul begin to open and unfold, it appears to be in a posture (I had almost said, in an act) of devotion. Do not we see all mankind breathing after knowledge and happiness? Do not they all purfue truth and happiness, however far mistaken they may be as to the kind of it? This ardent defire in the human foul is fo natural, fo effential to it, that perhaps there cannot be a jufter or better definition given of it, than that it is a rational being panting for knowledge and happiness. It must be owned, that thefe breathings of the foul (after truth and felicity) are not directed immediately to God, nor explicitly expreffed in words; and yet as there is no notion or conclufion of reafon more natural or obvious to the foul than its dependence on God, and that he is the fovereign difpenfer of its lot, the fource from which all its excellency or happiness must flow, Prayers

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Prayers are its most natural exercife, and even these instinctive defires may juftly be called natural Prayers. They discover a plain tendency of the foul towards God, the eternal fountain of light and happiness; they are fure indications that there is fome idea of truth and happiness infeparable from the human mind, and that there is a natural instinct in it which leads all men to feek after and pursue fome fpecies or another of good, and even to implore it from God.

From all thefe obfervations and reafonings, it is hoped, we may conclude, that the neglecting or contemning of Prayer must be owing to prejudices, cherished and fortified with art and care, and not to any dictate of reason, or impartial inquiry into the state and tendency of the feveral workings of the human mind. But, after all that can be said in justification of Prayer, we must acknowledge, that it is rather by the pure and refined feelings of a well-difpofed heart, that any one can be brought to a full conviction of the worth and importance of this part of religion, than by the force of argument, which, at beft, can only extort the cold affent of the understanding, or filence its vain reasonings.

SER M.

IV.

SERMON V.

The Usefulness and Advantages of Prayer.

SERM.

V.

MATT. xxvi. 41.

Pray, that ye enter not into temptation.

HE former Difcourfes were employed

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in explaining the nature of Prayer, and attempting to remove various prejudices which have been imbibed, and objections which have been urged, against this fundamental part of religion. Let me now proceed to

The Third and laft general thing propofed, namely, To point out the advantages which arife from the fincere and ftedfaft performance of this important duty. And here,

In the first place, when we take the most general view of Prayer, we cannot help discerning the usefulness and importance of

it. When we confider that mankind, in

their present state, are deeply immerfed in the business or enjoyments of the world; that external objects are perpetually striking upon their fenfes, playing before their imaginations, and making impreffions upon their hearts, it evidently appears to be an unfpeakable advantage to them to have regular and stated feafons of recalling their minds from the numberless avocations of a vain world, and fixing them upon God and fpiritual things. The fureft method of counterworking the impreffions made

the foul by that crowd of worldly thoughts which pass through it, is to banish them entirely for fome time, and lay it open by Prayer and contemplation to the impreffions of those heavenly and eternal objects, which, by their greatness, importance, and excellence, will engage and command attention. And, indeed, without proper feafons allotted to retirement and devotion, and frequently recurring, we are in the greatest danger imaginable of being under the full and uncontrolled power of thofe vain and perishing objects which furround us in the world, and which are perpetually engaging the

VOL. I.

R

attention

SER M.

V.

V.

SER M. attention of our minds, and foliciting the love and affection of our hearts. Our Saviour, in the words of the text, takes notice of this as one great advantage of Prayer, that it is a prefervative against the temptations of the world. Pray (fays he), that ye enter not into temptation.

Now Prayer has a natural tendency, in a great variety of ways, to break the force of those temptations to which we are neceffarily expofed in life. It keeps alive in our minds an habitual fenfe of our danger, difpofes us to keep a watchful eye on those things from which our danger arises, and puts us in a proper posture for refiftance and defence. It turns away our attention (as has juft now been obferved) from those objects which raise impure defires and guilty paffions in our bofoms.-It calls up fuch a lively fenfe of the Divine presence, as muft check the firft rifings of irregular inclinations, and fill us with dread and fhame of thinking, faying, or doing any thing unworthy of thofe who aim at the approbation and favour of the great Judge of all. It prefents the Divine perfections to our view, and inspires us with an abhor

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rence