means to restrain us from those sins which are then too common, when a sense of God doth not govern our appetites, and preserve us in a holy fear of offending so great a benefactor, as He is continually to us. Whose grace the more earnestly we desire, the more certain we are to obtain it. For what can we suppose the good God to love more than a soul that hungers and thirsts after true righteousness; which it expresses by constant and hearty cries for it unto Him, who hath promised it shall be satisfied therewith? Neither religion, nor common reason will let us doubt, that He doth most willingly communicate Himself to such thirsty souls ; and bestow this incomparable blessing upon every one that importunately seeks it at His hands. Let us but show Him, in our Prayers, that we are sincere lovers of Him, and of all goodness; that we unfeignedly long to be better ourselves, and to see all the world amended; that to be pure and undefiled, we desire more than any earthly pleasure; that we would have the " peace of God rule in our hearts; and all our things done with charity;" in short, that

we would "be filled with all the fulness of God;" but, as for all other things, we refer ourselves wholly to Him, and desire them only so far as they may conduce to our being, or our doing good and we may assure ourselves of His gracious acceptance; there being nothing in heaven or earth more pleasing to God, than this holy temper of mind and spirit. Which therefore He will cherish, promote and increase, (if our desires and endeavours after it continue earnest and constant) till He hath brought it to perfection. For, as St. Romanus told his persecutors, "the sacrifice wherein God delights, is a soul that looks up unto Him; his only food, is the salvation of those that believe."

St. Chrysost.

Hom. 48. Tom. 1.

CHAPTER IX.

THE THREE FOREGOING CHAPTERS IMPROVED.

BEFORE I proceed to that which I farther

things.

intend, it may be fit to consider these two

First, that we want no incitement or encouragement to the serious performance of this duty frequently.

Secondly, that we have a clear direction, in what hath been said, to make a right judgment of ourselves, whether we perform it as we ought

or no.

1. As to the former, let us consider how we will answer it to God, if we be not mightily excited, by what I have represented, to be frequent and fervent in this holy duty; whereby we may receive such great benefits, such true comfort, and such high honour and preferment, as to be admitted into the Divine presence,

and to have society with the Almighty goodness, Who alone can fill our souls, and the thoughts of Whom do really fill them and give them satisfaction. Especially, when we have any reason to believe that He loves us; which we have just cause to conclude, when we feel that we heartily love Him: one proof of which is, our loving to be much with Him, and delighting in His company. From which we can never depart unsatisfied; but, carrying away a comfortable belief that He is with us, and will prosper and bless us, may pass our time delightfully here in this world, and cheerfully receive all events which at any time befal us, and rest perfectly contented in every issue of His wise and good Providence: unto which we have commended ourselves with a full trust and confidence, that it will dispose all things to our advantage.

In Timæo.

This the very heathen saw in some measure, to be every man's interest as well as duty; which made Plato most judiciously resolve, that "all men, who have the least degree of wisdom and sobriety, call upon God

when they begin to move towards any undertaking, whether it be great, or whether it be small." And to the same purpose is Porphyry his observation long after; Proclus L. 2. that "all wise men, in all nations, in Timeum. have been very diligent and frequent in Prayers, as a thing of mighty importance."

Which we Christians better understand than they could do; and therefore should think it most advisable upon all occasions to apply ourselves to God, about every thing both small and great because we believe Him to be the Governor and Disposer of all things; Who can make them instruments of our grief and sorrow, or of our joy and comfort, as He thinks good; and because (it appears from what hath been said on this subject) that so much of our life in this world is celestial and divine, as we spend in this exercise of Prayer to God.

Unto which therefore let both high and low, rich and poor betake themselves, as to the great instrument of their happiness here and eternally.

Let the poor pray that they may be con