incomparable perfections, which are expressed in those words, "Thine is the Kingdom, the Power, and the Glory," and not have some suitable affections in his heart, disposing him to do that which is well pleasing in God's sight; who hath it in his power to make us either happy or miserable, for ever and ever?

We shall play the

Hom. 2. de

Anna, Tom. 2.

This is so plain a truth, that we cannot so much as say a short grace before and after meat, but it will dispose us, if we mind what we say, to the practice of such Christian virtues, as are proper at that season. not, easily that is, drink too much, or glutton (as St. Chrysostom observes upon those words 1 Sam. i. 9, 10.) "but the remembrance that we must pray to God, when we have done eating and drinking, will be a restraint upon us, and make us use His good gifts in a convenient measure. For a table begun with Prayer, and ending in Prayer, cannot want any thing that is good: and therefore let us not neglect so great a gain. For is it not absurd, that when our servants, who wait upon us, bow and give thanks, if we

reach to them any portion of that which is set before us; we ourselves, who enjoy so many good things, should not pay this honour unto God; especially, since by that, we shall dispose ourselves for greater blessings? For where Prayer is and giving of thanks there is the grace of the Holy Spirit; and the demons and all the adverse powers fly away. He that is about to pray, dare not speak any absurd thing; no not in the midst of the meal or if he do, he will presently repent of it, when he comes to speak to God. And therefore in the beginning, and in the conclusion of our meals we ought to give thanks to God; for this cause especially that we shall not, (as was said before) easily fall into drunkenness, if we be settled in this pious custom. Which we ought not to omit, though we should chance to be overtaken, and to rise from the table with our heads heavy, by too much eating and drinking; for though we offend now, we shall correct this shameful practice the next time."

up

Thus that excellent man presses Prayer and giving of thanks, upon such occasions; as a

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 i 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 Hom. 48. Tom. 1. delights, is a soul that looks up unto Him; his only food, is the salvation of those that believe."

St. Chrysost.

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,