VIII.

special reasons, disposeth him to proceed: that we SERM. may (as it becometh and behoveth us) abide under a continual sense of our natural impotency and penury: of our dependance upon God, and obligation to him for the free collation of those best gifts: that by some difficulty of procuring them we may be minded of their worth, and induced the more to prize them: that by earnestly seeking them we may improve our spiritual appetites, and excite holy affections that by much conversing with heaven our minds may be raised above earthly things, and our hearts purified from sordid desires: that we may have a constant employment answerable to the best capacities of our souls, worthy our care and pain, yielding most solid profit and pure delight unto us: that, in fine, by our greater endeavour in religious practice we may obtain a more ample reward thereof.

For the same reason indeed that we pray at all, we should pray thus with continued instance. We do not pray to instruct or advise God; not to tell him news, or inform him of our wants: (He knows Matt. vi. 8. them, as our Saviour telleth us, before we ask:) nor do we pray by dint of argument to persuade God, and bring him to our bent; nor that by fair speech we may cajole him or move his affections toward us by pathetical orations: not for any such purpose are we obliged to pray. But for that it becometh and behoveth us so to do, because it is a proper instrument of bettering, ennobling, and perfecting our souls; because it breedeth most holy affections, and pure satisfactions, and worthy resolutions, because it fitteth us for the enjoyment of happiness, and leadeth us thither: for such ends devotion is

SERM. prescribed; and constant perseverance therein being VIII. needful to those purposes, (praying by fits and starts not sufficing to accomplish them,) therefore such perseverance is required of us. Further,

18; v. 19.

V. Praying incessantly may import, that we do with all our occupations and all occurrences interlace devout ejaculations of prayer and praise; lifting up our hearts to God, and breathing forth expressions of devotion, suitable to the objects and occasions which present themselves. This, as it nearly doth approach to the punctual accomplishment of what our text prescribeth, so it seemeth Eph. vi. required by St Paul, when he biddeth us Pray Col. iii. 16. always 'Ev Tveúμati, in spirit, and to sing 'Ev T Kapdia, in the heart: that is, with very frequent elevations of spirit in holy thoughts and desires toward heaven; with opportune resentments of heart, directing thanks and praise to God. We cannot ever be framing or venting long prayers with our lips, but almost ever our mind can throw pious glances, our heart may dart good wishes upwards; so that hardly any moment (any considerable space of time) shall pass without some lightsome flashes of devotion. As bodily respiration, without intermission or impediment, doth concur with all our actions; so may that breathing of soul, which preserveth our spiritual life, and ventilateth that holy flame within us, well conspire with all other occupations. For devotion is of a nature so spiritual,

i Sed non satis perspiciunt, quantum natura humani ingenii valeat: quæ ita est agilis et velox, sic in omnem partem, ut ita dixerim, spectat, ut ne possit quidem aliquid agere tantum unum: in plura vero, non eodem die modo, sed eodem temporis momento, vim suam impendat.—Quint. 1. 12. [2.]

k Μνημονευτέον γὰρ Θεοῦ μᾶλλον ἢ ἀναπνευστέον· καὶ, εἰ οἷόν τε

VIII.

so subtle, and penetrant, that no matter can ex- SERM. clude or obstruct it. Our minds are so exceedingly nimble and active, that no business can hold pace with them, or exhaust their attention and activity. We can never be so fully possessed by any employment, but that divers vacuities of time do intercur, wherein our thoughts and affections will be diverted to other matters. As a covetous man, whatever beside he is doing, will be carking about his bags and treasures; an ambitious man will be devising on his plots and projects; a voluptuous man will have his mind in his dishes; a lascivious man will be doting on his amours; a studious man will be musing on his notions; every man, according to his particular inclination, will lard his business and besprinkle all his actions with cares and wishes tending to the enjoyment of what he most esteemeth and affecteth: so may a good Christian, through all his undertakings, wind in devout reflections and pious motions of soul toward the chief object of his mind and affection'. Most businesses have wide gaps, all have some chinks, at which devotion may slip in. Be we never so urgently set or closely intent upon any work, (be we feeding, be we travelling, be we trading, be we studying,) nothing yet can forbid, but that we may together wedge in a thought concerning God's goodness, and bolt forth a word of praise for it; but that we may reflect on our sins, and spend a penitential sigh on them; but that we may descry our need of God's help, and despatch a brief peti

τοῦτο εἰπεῖν, μηδὲ ἄλλο τι ἢ τοῦτο πρακτέον.—Greg. Naz. [Orat. xxvΙΙ. Opp. Tom. I. p. 490 B.]

Vid. Chrys. Orat. v. in Annam. Opp. Tom. v. [pp. 77, 78.]

SERM. tion for it: a God be praised, a Lord have mercy, VIII. a God bless, or God help me, will nowise interrupt

or disturb our proceedings. As worldly cares and desires do often intrude and creep into our devotions, distracting and defiling them; so may spiritual thoughts and holy affections insinuate themselves into, and hallow our secular transactions. This practice is very possible, and it is no less expedient: for that if our employments be not thus seasoned, they can have no true life or savour in them; they will in themselves be dead and putrid, they will be foul and noisome, or at least flat and insipid unto us.

There are some other good meanings of this precept, according to which, holy scripture (backed with good reason) obligeth us to observe it: but those, (together with the general inducements to the practice of this duty,) that I may not further now trespass on your patience, I shall reserve to another opportunity.

m Εἰπὲ κατὰ διάνοιαν, Ελέησόν με, ὁ Θεὸς, καὶ ἀπήρτισταί σου ἡ eux.-Chrys. [ubi supra, p. 77.]

SERMON IX.

OF THE DUTY OF PRAYER.

WHAT

I THESS. V. 17.

Pray without ceasing.

IX.

HAT the prayer here enjoined by St Paul SERM. doth import, and how by it universally all sorts of devotion should be understood, we did formerly discourse. How also according to divers senses (grounded in holy scripture, and enforced by good reason) we may perform this duty incessantly, we did then declare; five such senses we did mention and prosecute: I shall now add two or three more, and press them.

VI. Praying then incessantly may imply, that we do appoint certain times conveniently distant for the practice of devotion, and carefully observe them. To keep the Jews in a constant exercise of divine worship, God did constitute a sacrifice, which was called Tamidh, (H diaπavтos Ovσia,) The Dan. viii. continual sacrifice. And as at that sacrifice, being Heb. xiii. constantly offered at set times, was thence de- Neh. x. 33nominated continual; so may we, by punctually observing fit returns of devotion, be said to pray incessantly.

And great reason there is that we should do so. For we know that all persons, who would not lead a loose and slattering life, but design with good

II.