to a fhip. If we think flightly, and without concern, upon any subject, our affections are in fuch a cafe like a fhip becalm'd, unmov'd, or at least mov'd very weakly. If we think seriously, our affections are mov'd proportionably, either with fear, love, defire, or the like, even as a fhip is moved fafter or flower, in proportion to the gale of wind it is under the influence of. But if our reflections are fo violent and diforderly, as not to be under the government of reason, then they distract and confound the mind, like a ship under the violence of a storm, and fo render it indifpofed for the regular and due exercife of any affection or duty whatsoever. Thus I have enquired into the first particular, what prayer is; namely, the act of the mind carried out in defire after fome good not enjoy'd.

Secondly, Who is the proper object of prayer? Note, In this branch of the enquiry, I fhall likewife confider prayer in a restrained sense, as it is confined to petition only. So that, by the proper object of prayer, I mean, who we may apply ourselves to for a supply of our wants, with a reasonable hope of fuccefs. And, here I fhall confider the object of prayer in the largest fenfe; and accordingly, Lfay, that every being is the proper object of prayer, which hears our petitions, and is poffefs'd with ability to help us; or that can intercede with, and make an intereft for us to him who is poffefs'd with fuch ability, and who hath a right to exercise that ability for our good, and alfo hath a will or disposition to help us, or may be wrought upon, by our prayers, to have fuch a difpofition. I fay, the proper object of prayer, muft be one that hears our prayAnd this is moft evident; for as the end of prayer, in this cafe, is the obtaining the good U. 2 things:

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things we pray for, and tho' he whom we pray. to hath ability to help us; yet our prayers can. not be a proper means to answer that end, except the being we pray to hears thofe prayers, and fo is induced by them to answer them; confequently when we pray to any being which does not hear our petitions, we can have no reasonable ground to hope for fuccefs. Again, I say, that the proper object of prayer must be one that is poffefs'd with ability to help us, or that can intercede with, and make an intereft for us to him. who is poffefs'd of fuch ability. And the reason of this is clear, because we can have no rational ground to hope that the end of our prayers will be anfwer'd, in obtaining the good things prayed for, except the Being we pray to is either invested with ability to help us himself, or elfe can intercede with, and make an intereft for us to him who is invested with fuch ability, there being no juft ground to hope for fuccefs, if we feek for help where it is not to be had. I fay farther, that the proper object of prayer must not only be poffefs'd of ability to help us, but also he must be invested with a right to exercise that ability for our good. Thus, for, example, if an Almoner is entrusted with an hundred pounds to give to twenty poor men, and if he hath an exprefs order to give it to fome particular men, and to no others; and if another poor man, who has not been nominated, fhould petition him for some of this money, in this cafe, the poor man would pray to one who is not the proper object of his prayer; for tho' the Almoner is poffefs'd with ability to help him, yet the poor man can have no reasonable ground to hope for fuccefs; because this Almoner is not to govern himself (in the dif tribution of this bounty) by the cries or neceffities of the poor, but by the rule and direction

given him by his Lord. Laftly, I fay, that the proper object of prayer muft be one who hath a will or difpofition to help us, or may be wrought upon, by our prayers, to have fuch a difpofition. And the reafon of this is evident, because the want of a will or difpofition to help us, is as great a bar to our attainment, as the want of power and ability; and confequently, when we know fuch a difpofition cannot be obtained, there can be no rational ground to hope for fuccefs. These grounds being laid down, which are undeniably evident in themselves, from hence I raise the following obfervations.

First, That ftocks and stones, and the like, are in no cafe the proper objects of prayer, because they are defective and wanting in every thing which is abfolutely neceffary to make them fo. I obferve,

Secondly, That our fellow-creatures, mankind, when in proper circumftances, are the proper objects of prayer, that is, when we can acquaint them with our defires, and when they are poffeffed with ability to help us, and have a right to exercise that ability for our good, or can use their intereft with others that are poffeffed with fuch ability; and when we have reason to think, either that they have a difpofition to help us, or may be prevailed upon by our prayers to have fuch a difpofition Ifay, that men, in these circumstances, are the proper objects of prayer, because there is good ground to hope, that, if we are the proper objects of their kindness, our prayers will be accepted, and answered. I obferve,

Thirdly, That the fouls of men, departed this life, in all probability, are not the proper objects of prayer. For as we have no juft ground to think, either that they hear our prayers, or that they have any power or ability to help us; fo

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from hence it will follow, that in all probability? they are not proper objects to be pray'd to; becaufe, if we fhould address to them, we have no reasonable ground to hope for fuccess. I observe,'

Fourthly, That it is probable good angels are not the proper objects of prayer, at least we have no affurance that they are. For tho' they are all miniftering fpirits, fent forth to adminifter to them that fhall be heirs of falvation, and fo are entrusted with ability to help thofe they are to minister to; yet, notwithstanding this, they may not be proper objects to be pray'd to; first, because we do not know, nor can we have any affurance that they hear any of our prayers; and conféquently can have no just ground to hope for fuccefs, if we pray to them. Secondly, Suppofe they do hear our prayers, yet, for ought we know, they may not be at liberty to exercife their ability as they please; but, like the Almoner beforementioned, they may have a particular direction how to employ it; and confequently they may not be proper to be petition'd to for their help, becaufe, in fuch a cafe, they are not to govern themselves in their miniftration by our prayers, but by the rule and direction given them by their Lord. I obferve,

Fifthly, It is a queftion, Whether the Son of God, our Lord Jefus Chrift, be the proper object of prayer for all things? For tho' we may pray to him for his interceffion, that is, that he would pray to and use his intereft with the Father for the obtaining to us thofe good things which we want, yet, notwithstanding this, he may not be the proper object of prayer for all things. For tho' he is conftituted by his Father, to be the Lord, and head of his people, to be the governour and judge of the world; and fo may well be fuppofed to have the full knowledge

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of us in all circumstances, and a full power to discharge the truft repofed in him, and confequently may both hear our prayers, and have ability and a disposition to help us; yet, notwithstanding this, there may be fome things which the Father may not have revealed to, nor put into the hand of our Saviour, but may referve it to his own will and pleasure. And that this was fo in fact, both before and after our Lord's refurrection, is evident from his own words, if his teftimony may be believ'd in the cafe. Thus, Mark xiii. 32. Of that day and hour knoweth no one, no not the angels which are in heaven, nor the Son, but the Father. Acts i. 7. It is not for you to know the times and the feafons, which the Father bath put in bis [cwn] power. And tho' the Father hath conftituted his Son, our Lord Jefus Chrift, to be the chief minister of his great grace to mankind; yet, notwithstanding this, he may referve to himself, and to his own will, the difpofing, or rather the directing the diftribution of his bleffings, and fo may referve to himself the prerogative of being the proper object of prayer in this cafe. And tho' Chrift may be employed in diftributing to his people all thofe things, which they fhall afk of the Father in his name; yet poffibly he may not diftribute them as his own bounty, and merely according to his own will; but as the bounty, and according to the will of his heavenly Father. And that this is the cafe, feems evident from his own words, Luke xi. 13. How much more fhall your heavenly Father give the holy Spirit to them that ask him? Chap. xii. 32. It is your Father's good pleasure to give you the kingdom. John xvi. 23. Verily, verily, I say unto you, whatfoever ye shall afk of the Father, in my name, he will give it you. Matt. xxv. 34. Come ye blessed of my Father, inherit the kingdom prepared

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