knocks; it is man who opens.

“Make you a new

heart and a new spirit," the prophet had said (Ezek. xviii. 31), and Christ himself declared to the Jews," Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." (Matt. vii. 7.) "Draw nigh to God," said St. James, "and he will draw nigh to you." (James iv. 8.)

143. The sense of our weakness and of the dangers of the world should lead us to an attentive vigilance, according to the precept of our Lord, "Watch and pray, that ye enter not into temptation; for the spirit indeed is willing, but the flesh is weak" (Matt. xxvi. 41); and the wise warning of the apostle, "Let him that thinketh he standeth, take heed lest he fall." (1 Cor. x. 12.)

144. This vigilance should never be accompanied by discouragement. Jesus himself declares that his yoke is easy and his burden light. (Matt. xi. 30.) His commandments are not grievous (1 John v. 3), "and God is faithful, who will not suffer you to be tempted above that ye are able." (1 Cor. x. 13.) "He will not lay upon man more than is right, that he should enter into judgment with God." (Job xxxiv. 23.)

The confidence that we should repose in these declarations should prevent us from being alarmed

by the number of our duties. They are divided generally into duties towards God, towards our neighbor, and towards ourselves; and this division is natural, since the basis of our duties is the love of God, our neighbor, and ourselves. (136.)

DUTIES TOWARDS GOD.

145. The first duty towards God, the neglect of which renders all others more difficult, is worship or adoration; the fundamental rule of which is found in this saying of Christ: "God is a spirit, and they that worship him must worship him in spirit and in truth." (John iv. 24.)

146. Worship cannot be perfectly conformed to this precept of the Saviour without a profession of faith, especially such a profession must not be withheld through timidity or false shame. "Whosoever shall confess me before men," said Jesus, "him will I confess also before my Father which is in heaven; but whosoever shall deny me before men, him will I also deny before my Father which is in heaven." (Matt. x. 32, 33; Mark viii. 38.) We ought, then, to be always ready to give an answer to every man that asketh us a reason of the hope that is in us, with meek, ness and fear. (1 Peter iii. 15.)

147. This freedom from all disguise, which should characterize our adoration and our faith, obliges us, to take part earnestly in public worship, a sacred duty not only towards God, but towards ourselves and our brethren. "Not forsaking the assembling of ourselves together, as the manner of some is." (Heb. x. 25.) "If there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest, and so, falling down on his face, he will worship God, and report that God is in you of a truth." (1 Cor. xiv. 24, 25.)

148. Public worship is not the only worship we should render. Christ himself recommends formally. domestic and private worship. (Matt. vi. 6.) "But when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret." And St. Paul prescribes praying with supplication in the Spirit. (Eph. vi. 18.)

149. Without prayer, there is no worship; and the most sacred act of worship is prayer, which Christ prescribed both by his example and his precepts. "If ye, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things unto them that ask him."

(Matt. vii. 11.) It is certain that we possess nothing in our own right, for "we brought nothing into this world, and it is certain we can carry nothing out." (1 Tim. vi. 7.) We must then have recourse to God who knows our wants. "Your Heavenly Father knoweth that ye have need of all these things." (Matt. vi. 32.) It is always in the name of our Lord Jesus Christ that we should pray. "Whatsoever ye shall ask the Father in my name, he will give it you." (John xvi. 23.) Our prayers for spiritual blessings will always be granted. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally." (James i. 5.) And if our wishes are in accordance with God's will, he will give us also temporal and earthly blessings. "This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us. (1 John v. 14.) Prayer is then never useless. "The effectual, fervent prayer of a righteous man availeth much." (James v. 16.) But it loses its efficacy if it is wrongly offered, or with a bad motive. "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." (James iv. 3.) No one time is better than another. "But in every thing by prayer and supplication with thanksgiving," says St. Paul, "let your requests be made known

unto God." (Phil. iv. 6.) St. James recommends it especially to the afflicted. "Is any among you afflicted," said this apostle, "let him pray." (James v. 13.)

150. The importance of praying rightly is so great, that Jesus Christ himself has given us the best form of prayer, (Matt. vi. 9; Luke xi. 2.) which is called the Lord's prayer. This prayer, the first sentence of which, "Our Father, who art in heaven," describes God as the common father of mankind, is composed of seven distinct petitions. The first three comprehend the highest spiritual wishes that it is possible for human nature to express. "Hallowed be thy name!" is to ask that every one may render to God the honor which is his due. This first desire is unfolded in the second and the third petitions.

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Thy kingdom come; Thy will be done on earth, as it is in heaven"; that is, that pure faith and pure morality may spread and find men as docile as the angels; for the kingdom of God is truth, and the will of God is virtue, holiness, and perfection. The fourth petition, "Give us this day our daily bread," comprehends (1 Tim. vi. 8.) a sufficient supply of necessaries for the support of life; and in obliging us to ask for them only for to-day, Jesus refers us continually to the goodness of God for the next day. The fifth