long to the infinite Perfection of his Na

ture.

Adoration then confifts as well in acknowledging and reverencing the Perfections of the Divine Nature abfolutely confidered, as in profeffing our Subjection to God, confidered as the Author of our Being, and all thofe Benefits, which we either do already enjoy, or hope hereafter to receive. In both thefe Refpects Prayer is the moft natural and fignificant Manner of Adoration. For by it we profefs our Wants, of which we defire Relief: We thereby confefs our felves finite and imperfect Creatures: We proclaim our felves the Dependants of God, from whom we beg the Supply of our Wants: We confefs our Belief of his Allfufficiency, from whom we expect the Relief of all our Neceffities; of his infinite Goodness, whence we raife our Hopes that he will grant our Petitions; of his Almighty Power, by which we are affured that he can effect our Defires. All thefe Acknowledgments are neceffarily included in all Petitions for fupply of Wants, which are the moft ordinary Subject of Prayer. For he who addreffeth himfelf to another for the Relief of any Wants, therein confeffeth there is fomewhat wanting to his own Perfection; that the Perfon to whom he maketh this Addrefs, is not only in being, (for otherwife all Addrefs to him would be frivolous) but also able to relieve him. If in all

Cafes

Cafes and Wants he betakes himself to that Remedy, he plainly fuppofeth that Being, from whence he hopeth Relief, to be All-fufficient, and the Fountain of all Good.

In Confeffions of Sin, and Supplications of Pardon, which among Perfons especially profeffing revealed Religions are wont to conftitute no small Part of Prayer; the Power and Government of God, and the fubjection of Man to him is more eminent ly acknowledged. For from whence can this Confeffion and Intreaty of Pardon pros ceed, but from a Senfe that every Sin is a violation of that Subjection which is due to God; that the Sinner is hereby fubject to the execution of the divine Revenge, and that it will certainly follow, unless it be averted by obtaining of Pardon? Further, it fuppofeth God to be endued with infinite Goodness and Mercy; otherwife all fuch Intreaties would be but vain; fince it can be no less than an infinite Mercy, which can pardon an Offence against an infinite Majefty. In both Cafes, and in all other Forms of Prayer, Man owneth himself to be the Creature and Dependant of God, even by making application to him.

But that which chiefly manifefts that Conviction which all Supplicants have of the Majefty and Infinity of God, is that they direct their Prayers to him, altho' invifible and with the fame affurance of being heard in all Places. Whence they evidently deZ 2 clare,

clare, that they believe God to be Omniprefent, and to know all things. And fince the natural Reason of Men tells them, that none but God poffeffes thofe Perfections, they thereby teftify their Belief, that he to whom they direct their Prayers, is no other than God; that he is endued with all poffible Perfections, that he is the fupreme Lord of all, and extendeth the Influences and Efficacy of his Attributes, fuch as Power, Knowledge, Goodnefs and the like, to all Places at the fame Time; that is, that he is Omniprefent.

And this alone, if nothing elfe were to be confidered, will make all Manner of Prayer to be a true and proper Act of Adoration, fuch as is due to none but God; nor can be paid to any Being, without fuppofing it to poffefs truly the Divine Attributes, that is, without fuppofing it to be truly God. For it is unreafonable to imagine, that any Man directing his Prayers to any Being, fhould not believe at the fame time that he is heard by it; nor do any pretend to it. They who addrefs their Prayers to Saints and Angels, acknowledge themselves to believe that they are heard by them: Which fince it cannot be, without believing at the fame time that they know all things, and are present in all Places; Attributes peculiar to God alone; it cannot be avoided, but that in praying to them they must be fuppofed to own them to be fo many Gods, and

every Petition is a true and proper Act of divine Adoration given to them. Juftly therefore doth the Pfalmift fay, Thou that heareft the Prayers, unto thee fhall all flesh come. Thou only, O God, heareft the Prayers of Men; therefore to thee only fhall they direct their Prayers.

Thus Prayer, in the very Nature of it, is an Act of Adoration, and an Acknowledgment of the infinite Perfections of God, and our dependance on him, altho' no fuch explicite Acknowledgment be made in it. This will be more evident, if we confider the general Form of Prayer received in all Ages, and in all Religions. Not only in the Christian Religion, and in those excellent Forms of Prayer, of which the Liturgy of our Church is compofed, but among all Nations, among the Jews and Heathens, Men have been wont in the beginning of their Prayers, at least in fome part of them, to confefs the Authority of God, and their own fubjection to him, and more especially to magnify those Attri butes, the Benefit of which they then im plored.

If they defired Pardon, they magnified the Greatness of his Mercy, and the Guilt of their own Sins committed in contempt of his Authority. If they begged extraordinary Relief and Affiftance in any Emergencies, they declared their Opinion of his unlimited Power and Goodnels; if in geZ3 neral

neral any Favours, they confeffed at the. fame time their Dependance on him.

Nor is it easy to find, either in the Old Teftament, or in the Writings of Heathens, (in both which a great number of Prayers is to be found,) any, wherein fuch exprefs Words of Adoration are omitted. The first formal Prayer which we find in the Old Teftament, is that of Abraham in Gen. xviii. for the Deliverance of Sodom from the Destruction intended by God. And therein the Supplicant doth more than once acknowledge his own unworthiness, and the Power and Justice of God; that himself was but duft and ashes; that God was the Judge of the whole earth, and could not act any otherwife than juftly. The Prayers of the Heathens generally began with what in our Language is, O Almighty God, and O most merciful God. And that most excellent Form of Prayer, which our Lord gave his Difciples, and intended as well for a Pattern, as for a Form to us, both beginneth and endeth with an exprefs Adoration of God. In the beginning we confefs him to be our Father, the Author of our Life, and Fountain of our Happinefs; that he dwells in the highest Heavens, and from thence doth govern the Earth. In the End we profefs, that to him belongeth the Kingdom, the Power, and the Glory, for ever and ever; that he is the fupreme Governor of the World, and of all Mankind; that he poffeffes