to put himself into a fitting posture and disposition to receive: that he may appear unto him that gives to be a real object of his charity. Now this we do by Prayer; which is a natural expression both of our poverty and of our humility, (which very much move compassion) and of the sense we have that we are creatures who have nothing of ourselves which we can properly call our own: and therefore are naturally led hereby to think what submission and. obedience we ought to pay unto Him, Whose is all that we are and have.

Upon this account, as much as any other, Prayer is necessary; that we may be put into a temper of love, and gratitude, and obedience unto Him who is the donor of all good things: and who expects that we should acknowledge the propriety He hath in all the gifts which His bounty bestows upon us. Which we do by Prayer: whereby we are constantly put in mind, in what tenure we hold all the blessings we receive from His hands; which we may not therefore use as we please, but as He allows and directs. And if we do at any time use

them otherwise, and thereby give just offence to God, their owner and ours, Prayer both naturally calls such offences to mind; and makes us more fearful hereafter to offend.

For no man comes to ask a benefit of another (as Mr. Hooker, if I forget not, very pertinently observes) but if he have given him any offence, he will then unavoidably remember it; and in the very first place cast himself down at his feet, and beg pardon, with a resolution not willingly to offend him again. Which resolution is maintained and supported by the very same thing which constrained us to make it; that is, the constant necessity we are in to ask for new benefits. For all men are naturally afraid to offend those, into whose presence they must frequently come to sue for favours. This keeps them in awe, and makes them careful how they behave themselves; that their suits may not be rejected.

We are not fit then to receive, or to enjoy any thing from God, without devout Prayer to Him. And therefore we ought constantly to perform this duty; because otherwise, we take

things by stealth, and lay hold on the blessings of heaven, without asking Him leave and we ought to perform it seriously; because it will not otherwise have the fore-mentioned effect, of making us afraid to offend Him, without which our Prayers are nothing worth, and can obtain nothing from Him.

To end this, let us consider, that we do not pray, that we may alter the mind of God; who is always the same, unchangeable goodness, ready to give unto those who are qualified to receive his favours; but that we may alter and change our own mind for the better; and thereby become disposed for the good things of which we are desirous. And nothing alters us so much as serious Prayer; which puts a new mind into us; and for the present makes us quite another sort of creatures.

We are forgetful of God; lovers of ourselves; confident in our own strength; doters upon this present world; too much wedded to our own will and pleasure; complainers, murmurers, envious, wavering, and inconstant in our good purposes; unmindful of other men's

miseries; revengeful and implacable, which are all bars to the obtaining of God's mercy. And therefore Prayer is absolutely necessary to remove them; that is, to remember us of God; to keep Him in remembrance, and to maintain an acquaintance with him; to fill us with love to Him; to humble and abase us in our own thoughts; to draw our hearts off from this vain world, and to settle our trust in Him alone; to fix our dependence on him; and subdue our wills to His; to give us a taste of spiritual pleasures; to make us thankful, contented, and well satisfied; to move our compassion towards others, who stand in need of our help, as we do of the help of God; to incline us to be pitiful, and to do good, and forgive; without which we confess, in our very Prayers, that we cannot expect forgiveness from God.

This consideration shews, that Prayer is so necessary, that there can be no goodness nor virtue in the world without it; but mankind will grow strangers unto God, and He unto them; which will bring all things to confusion.

CHAPTER III.

THE SENSE OF ALL MANKIND ABOUT THIS MATTER; ESPECIALLY OF OUR BLESSED SAVIOUR.

IV.

IT

T is truly therefore observed by Origen (in his Book of Prayer, newly come to light) that all people in the world pray, who own a Providence, and set a Governor over the universe: the contrary opinion, that there is no need of Prayer, being the doctrine of those only who are either altogether atheistical and deny the being of God; or of those who own a God in name, but take away His Providence. Which is manifest from hence, that all nations by a strange consent have ever thought it necessary to offer up some sacrifices; as an acknowledgment of the sovereignty of God, and of the interest He hath in all that we enjoy; and as a humble supplication of His continued favour unto those who own Him to