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example does not warrant us in general to petition Chrift for those things, which he hath directed us to ask of the Father in his name.

If it should be here replied, that St. Stephen addreffed himself to Chrift as well in the laft cafe as in the firft. I anfwer, As St. Stephen follow'd the example of Chrift, with refpect to the matter of this prayer, he praying for his murderers as Chrift did, fo it is highly reasonable to fuppofe that he followed the example and direction of Chrift, with respect to the object of his prayer alfo. Our Lord every-where, in his gofpel, reprefents his Father as the proper object of prayer, with refpect to the forgivenefs of fins; and he pray'd to his Father for that forgiveness for his crucifiers: which fuppofes that this forgiveness was not abfolutely in his own hand, and at his own pleasure to bestow. This makes it very reafonable to fuppofe, that St. Stephen alfo directed his request to God the Father in this cafe. And hence it will follow in general, that the Father is the proper object of prayer for that forgiveness, whether St. Stephen, in his particular circumstances, prayed to Chrift for it or no. I observe,

Sixthly, That the most proper, chief, and unexceptionable object of prayer for all things, is the fupreme God, even the God and Father of our Lord Jefus Chrift, he being one in whom all the qualifications of a proper object take place in the highest degree. For as he is the original fountain of our being, and of all the bleffings and mercies we either do or can enjoy, and as he perfectly hears all our prayers, and knows all our wants and defires; fo he hath, in himfelf, an underived ability, and an almighty never-failing power to help us, and hath an abfolute underived light, with the ftrongeft difpofition to exercife that ability for our good, if we are the proper objects

objects of his kindness. And all that knowledge, that ability, that right, that difpofition which is in any other being, is originally derived from him; and confequently he is the most proper, chief, unexceptionable object of prayer for all things; and when we put up our prayers to him, duly qualified, we have the most rational ground to hope for fuccefs. I observe,

Lastly, That when we extend our petitions farther than to our fellow-creatures, mankind, for a fupply of our wants, it is our wifeft and fafeft way to address ourselves to the fupreme God, the Father, himfelf, in hope of acceptance, upon the account, and for the fake of Chrift Jefus our Lord, whom he hath conftituted to be our mediator and interceffor: I fay, it is our wifeft and fafest way to do thus. First, Because the supreme God, the Father, is the moft proper, chief, and unexceptionable object of prayer, as I have alrea dy obferv'd. Secondly, Because the christian rule taken both from the pattern and the precepts of Chrift, directs us to put up all our petitions to the Father. As to Chrift's pattern, fee Matt. xxvi. 39. He prayed, faying, Ô my Father, &c. Verse 53. Thinkeft thou that I cannot now pray to my Father, &c. Luke xxiii. 34. Father, forgive them, &c. John xii. 27, 28. Father, fave me from this hour,- -Father, glorify thy name, &c. Chap. xiv. 16. I will pray the Father, and he shall give you another comforter. Chap. xvii. 1. Jefus lift up his eyes to heaven, and faid, Father, the bour is come, glorify thy Son; and fo on to the end of the chapter. Here we fee, that the chriftian rule, taken from Chrift's pattern, is to feek to the Father, and him only, as the great and original fupplier of all our wants. As to Chrift's precepts, fee Matt. vi. 6. But thou, when thou prayeft, enter into thy clofet, and when thou hast but thy door, pray

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to thy Father which is in fecret; and thy Father which feeth in fecret, himself shall reward thee openly. Ver. 9. After this manner pray ye, Our Father which art in heaven, &c. Luke xi. 2. When ye pray, fay, Our Father, &c. Here we fee, that the chriftian rule, taken from Chrift's precepts, is to pray to the Father, and him only, as our original benefactor. Seeing then that chriftian have a plain rule, lain down for them to direct their practice by, with respect to the object of prayer, I think, with fubmiffion, that it is the wifeft and safest way for us always to act agreeable to this rule. To obey is better than facrifice, and to hearken than the fat of rams, 1 Sam xv. 22. When Nadab and Abibu departed from the rule of their duty, and offered ftrange fire before the Lord, which he had not commanded; fire came out from the Lord and devoured them, Lev. x. 1, 2. I do not say this cafe is at all parallel. But this I fay, that God's difpleasure, towards them ftands recorded as a warning to all fucceeding ages, for men not to chufe to themselves ways of ferving God, with a neglect of the way which he hath pointed out to them. Thirdly, Because the promise of being heard and anfwered is made to thofe prayers, which are directed to the Father in Chrift's name. Thus, John xvi. 23. Verily, verily, I fay unto you, whatsoever ye shall afk the Father in my name, he will give it you. And verfe 26. Chrift commands, faying, In that day ye shall ask in my name. Seeing then that the promise is made to fuch prayers as are directed to the Father in Chrift's name, it will follow that it is our wifest and safest way to pray fo as that our petitions may come within the limits of this promife. Lastly, Because Christ every-where reprefents his Father as the fountain and giver of all good things, fuch as the pardon of fin,. the benefits and comforts of the Holy Spirit, the rewards of eternal life, and even

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the smallest things that relate to this life; and that the difpofing of these depends upon the Father's good pleasure. And all Chrift's reasoning, in this cafe, fuppofes the Father to be the object of prayer, and that he only should be fought to for these bleffings. Matt. vi. 8. Your Father knoweth what things ye bave need of, before ye afk bim. Verfe 14. 15. If ye forgive men their trefpaffes, your heavenly Father will also forgive you; But if ye forgive not men their trefpaffes, neither willyour Father forgiveyour trefpasses. Verfe 26. Behold the fowls of the air, your heavenly Father feedeth them. Verse 32. Your heavenly Father knoweth that ye have need of these things. Chap. x. 29. Are not two Sparrows fold for a farthing and one of them fhall not fall to the ground without your Father. Chap. xi. 25, 26. At that time Jefus anfwered and faid, I thank thee, O Father, Lord of beaven and earth, because thou hast bid these things from the wife and prudent, and haft revealed them unto babes: Even fo Father, for so it seemed good in thy fight. Chap. xviii. 19. If two of you fball agree on earth, as touching any thing which they fball afk, it shall be done for them of my Father which is in beaven. Verse 35. So likewise shall my heavenly Father do alfo unto every one of you, if ye forgive nat every one his brother their trefpaffes. Mark xi. 25, 26. What things foever ye defire, when ye pray, believe that ye shall receive them, and ye shall have them. And when ye ftand praying, forgive, if ye have ought against any, that your Father alfo which is in heaven may forgive you your trefpaffes; But if you do not forgive, neither will your Father which is in heaven forgive your trefpaffes. Luke xi, 13. How much more fhall your beavenly Father give the Holy Spirit to them that afk him Chap. xii. 32. Fear not, little flock, it is your Father's good pleasure to give you the kingdom. John vi. 32. My Father giveth

you the true bread from heaven. Verfe 65. No man can come unto me, except it were given him of my Father. Chap. xiv. 16. I will pray the Father, and be fhall give you another comforter, &c. Chap. xvi. 23. Verily, verily, I fay unto you, whatsoever ye shall afk the Father, in my name, be will give it you. Here we fee, that Chrift reprefents his Father as the fountain and giver of all good things, and that the difpofing of thefe depends upon his good pleasure, and that the Father is he which fhould be fought to for them; and confequently, that it is our wifest and safest way to put up all our petitions to the fupreme God the Father, in the name of our Lord Jefus Chrift, whom he hath exalted at his right-hand to be our prevailing interceffor. Thus I have confidered who is the proper object of prayer, or whom we may apply ourfelves to for a fupply of our wants, with a reasonable hope of fuccefs.

Thirdly, What are the ends of prayer? The ends of prayer, when directed to God, may be confidered in two refpects; first, God's end in appointing; and, fecondly, man's end in exercifing this duty. First, Of God's end in appointing the duty of prayer, which I take to be wholly and folely the good and benefit of the petitioner. For as God is abfolutely and independently perfect in himself, and as he is completely happy in the enjoyment of himself; fo he can have no felf-intereft, no motive nor inducement, upon his own account, to move him to require or appoint any duty or performance whatever; and confequently, God's end, in requiring this duty, is wholly and folely the good and benefit of his creatures, viz. that it may bè a means to work in the petitioner a fuitable frame and temper of mind, and to difpofe him to a fuitable practice

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