g." The constitution of Nature and the
course of Providence in the present state seem mainly intended to teach
these _two_ lessons,--first, of _diligence_ in the use of means, and,
secondly, of _dependence_ on a Higher Power: for there is sufficient
_regularity_ in the course of events to encourage human industry in
every department of labor; and yet there is as much _uncertainty_,
arising from the endless complication of causes and the limited range of
human knowledge, as should impress us with a sense of our utter
helplessness. The wisdom of God in the government of the world may be
equally manifested in the _regular order_ which He has established, and
which, within certain limits, man may be able to ascertain and reckon on
as a ground of hopeful activity; and in the _apparent casualty_ and
_inscrutable mystery_ of many things which can neither be divined by
human wisdom, nor controlled by human power. It matters not whether the
remaining uncertainty is supposed to arise from some classes of events
not being subject to regular laws, or from our ignorance of these laws,
and the variety of their manifold combinations. In either case, it is
certain that, in our actual experience, and, so far as we can judge, in
the experience of every creature not possessed of omniscient knowledge,
these two elements are and must be combined,--such a measure of
_certainty_ as should encourage industry in the use of means, and such
a measure of remaining _uncertainty_ as should keep them mindful that
they are not, and never can be, independent of God.

SECTION III.

THE EFFICACY OF PRAYER.

The doctrine of Providence lays a firm foundation for the duty of
Prayer. In the case of all intelligent, moral, and responsible beings,
the mere existence of a Divine government to which they are subject,
would seem to imply an obligation to own and acknowledge it; and this
obligation is best fulfilled by the exercise of prayer, which is a
practical testimony alike to man's _dependence_ and to God's _dominion_.

Prayer, in its widest sense, includes the whole homage which man is
capable of rendering to God as the sole object of religious worship; and
it implies the recognition of all His supreme perfections and
prerogatives as the Creator and Governor of the world. It is usually
described[206] as consisting, first, in "adoration,"--in which we
express our sense of His rightful supremacy and absolute perfection, and
do homage to Him for what He