MISCARRIAGES in a praying saint which hinder his audience in heaven 2/5

2. Miscarriage. Though the subject matter of a saint’s prayer be bottomed on the word, yet if the end he aims at be not levelled right, this is a second door at which his prayer will be stopped, though it pass the former.  ‘Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.’ Take, I confess, a Christian in his right temper, and he levels at the glory of God.  Yet as a needle is touched with a lodestone may, being shaken, be removed from its beloved point, to which nature hath espoused it, though trembling till it again recovers it; so, a gracious soul may, in a particular act and request, vary from this end, being jogged by Satan, yea disturbed by an enemy nearer home, his own unmortified corruption.  Truly he is a rare archer that ever hits the white. Do you not think it possible for a saint, in distress of body and spirit, to pray for health in the one, and comfort in the other, with too selfish a respect had to his own ease and quiet?  Yes sure, and to pray for gifts and assistance in some eminent service, with an eye asquint to his own credit and applause, to pray for a child with too inordinate a desire that the honour of his house may be built up in him—I know none so seasoned with grace as not to be subject to such warpings of spirit.  And this may be understood as the sense, in part, of that expression: ‘If I regard iniquity in my heart, the Lord will not hear me, but verily the Lord hath heard me,’ Ps. 66:18.  For, to desire our own health, peace, and reputation, be not an iniquity —when contained in the banks that God hath set —yet, when they overflow, and are to such a height lift up as to overtop the glory of God, yea to stand but in a level with it, they are a great abomination.  That which in the first or second degree is wholesome food, would be rank poison in the fourth or fifth.

         Therefore, Christian, catechise thyself before thou prayest, O my soul, what sends thee on this errand?  Know but thy own mind, what thou prayest for, and thou mayest soon know God’s mind how thou shalt speed.  Secure God his glory, and thou mayest carry away the mercy with thee.  Had Adoni¬jah asked Abishag out of love to her person, and not rather out of love to the crown, it is like Solomon would not have denied the banns between them; but this wise prince observed his drift, to make her but a step to his getting into the throne, which he ambi¬tiously thirsted for, and therefore his request was denied with so much disdain.  Look that, when thy petition is loyal, there be not treason in thy end and aim.  If there be, he will find it out.

MISCARRIAGES in a praying saint which hinder his audience in heaven 1/5

HELLO GUYS, SORRY I WAS NOT AVAILABLE FOR THE PAST TWO WEEKS. MY SON PASSED AWAY FROM THE BRAIN CANCER. THANKS SO MUCH FOR ALL THOSE WHO HAVE BEEN PRAYING FOR HIM. HE BECAME  A CHRISTIAN A FEW MONTHS AGO. THANKS VERY MUCH.  - I AM BACK NOW AND THANKS FOR UNDERSTANDING

1. Miscarriage. When the thing prayed for is not according to the will of God.  We have not a liberty to pray at random for what we will.  The throne of grace is not set up that we may come and there vent our sudden distempered passions before God, or make any saucy motion to him that comes in our head. Truly then God would have work enough.  If we had promised to sign all our petitions without any regard to the subject matter of them, he should too oft set his hand against himself, and pass that away which would be little for his glory to give.  Herod was too lavish when he gave his minion leave to ask what she would, even to half of his kingdom.  And he paid dearly for it; he gave her that head which was more worth than his whole kingdom—for the cutting off his head lost him his crown.  No, we have to do with a wise God, who, to stop the mouth of all such bold beggars, that would ask what unbeseems us to desire, or him to give, hath given a law of prayer, and stinted us to the matter thereof: ‘When ye pray, say, Our Father,’ &c.  That is, learn here what you may pray for in faith to receive.  ‘And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us,’ I John 5:14.

         Faith, without a promise, is like a foot without any firm ground to stand upon.  It was well Luther interpreted himself, when he said, fiat voluntas mea —my will be done—mea, Domine, quia tua—my will, Lord, because thine.  Now, the promise contains this will of God.  Be sure thou gatherest all thy flowers of prayer out of this garden, and thou canst not do amiss.  But take heed of mingling with them any wild gourd of thine own.  Remember the check our Lord gave his disciples when venting their vindictive passion in their prayer: ‘Wilt thou that we command fire to come down from heaven, and consume them?...And he said, Ye know not what manner of spirit ye are of,’ Luke 9:54, 55.  They had here an ex¬ample to countenance their act.  But that heroicus impetus, and extraordinary spirit by which Elijah and other of the prophets were acted, is not our standing rule for prayer.  That came in them from the Spirit of God, which in us may proceed from the spirit of the devil, which is implied in our Saviour's question, ‘Ye know not what manner of spirit ye are of.’  As if he had said, ‘You little think who stirred you up.  You had your coal, not from God’s altar, but from Satan’s furnace.’

         O! let us beware that we be not the devil’s mes¬sengers in going to God upon his errand; which we do when we pray against the rule or without a warrant. Belch not out thy unruly passions of anger there, presently to have thine enemies confounded—the disciples’ case; nor vent thy intemperate sorrow through impatience—as Job in the paroxysm of his trouble begs of God to take away his life in all haste. Take counsel of the word, and ‘let not thy lip be hasty to utter a matter before the Lord.’  Daniel’s method was the right, Dan. 9:2.  First, he goes to the Scripture and searches what the mind of God was concerning the time when he had promised his people a return out of their captivity, which having found, and learned thereby how to lay his plea, then away he goes to besiege the throne of grace.  ‘And I set my face unto the Lord God, to seek by prayer,’ &c., ver. 3.  Art thou sick or poor?—in want of any temporal mercy? Go and inquire upon what terms these are promised, that thy faith may not jet beyond the foundation of the promise by a peremptory and absolute desire of them, for then thy building will fall, and thou be put to shame, because thou askest more than God ever promised.

Satan would hinder the success of the saints’ prayers by getting them to be such as would be unwelcome with God.

         First way of Hinderance.  Satan endeavours to hinder the welcome of the saints’ prayers with God, that they may be cast as a petition out of court which God will not look on.  He labours to hinder even the entertainment of our prayers in heaven.  Now our prayers may several ways be stopped at heaven’s door, and denied that gracious access which God useth to give.  I speak now of saints’ prayers.  As for the prayers of the wicked, there is one law for them all —to be cast over the bar and the door shut upon them.  The tree must be good before the fruit it bears can be sweet on God’s palate.  Now the stoppage which the saint’s prayer meets withal, springs not from any unwillingness in God to give out his mercy, or any dislike to have beggars at his door.  Adeo pla­cet Deo dare, ut propter hoc omnia creavit, volebat enim habere quæ et quibus dare—God is so delighted with acts of mercy, that therefore he made the world, and all in it, that he might have suitors to beg and alms to give those suitors.  But from ourselves we put the stones into the lock, which hinders the turning of prayer’s key in it, and so indeed we shut the door of mercy upon ourselves.

The devil himself could not immediately hinder a saint’s welcome.  He hath not such command of God's ear, did we not put words into his mouth, and help him to a charge against us. The lies which he, as a false accuser carries to God, shall not prejudice us in God's thoughts or make our prayers less acceptable; but if the accusation be true, God will hear it, though he be a wicked spirit that tells the tale, and we his dear children of whom it is told.  A father, when he hears of some wicked prank his child hath played, will chide and frown on him, though it be an enemy that told him of it.  Now, to instance what miscarriages in a saint hinder their audience at the throne of grace.  1. When the thing prayed for is not according to the will of God.  2. When the end the saint aims at is not levelled right.  3. When with his prayer he joins not a diligent use of the means.  4. When some secret grudge is lodged in his heart against his brother.  5. When there is a want of faith.

Satan strives to hinder the success of prayer

         Third Design.  The third and last design that Satan hath against the saint in this great undertaking of prayer, is to hinder his success therein.  He will have thee, Christian, if he can, one way or other, outwards or homewards; and it comes all to one whether the ship be taken as it goes forth or as it returns home.  Nay, of the two it is the greater loss to be defeated of our expectations when we look for our prayers to come richly fraught with mercies from heaven.  Now, two ways he labours to hinder the suc­cess of prayer.

         First.  He endeavours to hinder the welcome of their prayers with God, that they may be cast as a petition out of court which God will not look on.

Second.  If he cannot prevail in this, then he plays an after-game, and will so handle the matter, if possible, that though the prayers have a welcome with God, and find gracious reception in heaven, yet that this be not believed by the saint on earth, but that he gives them up for lost and looks no more after them.  Now though this be not a total and final miscarriage of the prayer, yet the devil hath hereby a great advantage, depriving him of the present comfort and benefit which his fight might pay him in before a return is made of his prayer.

CONSOLATORY THOUGHTS FOR THE CHRISTIAN TOO MUCH DOWNCAST THROUGH WANDERINGS IN PRAYER 2/2

2. Thought.  Know these be the necessary infirmities of thy imperfect state; and, so long as thou art faithful to resist and mourn for them, they rather move God’s pity to thee than wrath against thee.  It is one thing for a child, employed by his father, willingly or negligently to spoil the work he sets him about; and another, when through natural weakness he fails in the exact doing of it.  Should a master bid his serv­ant give him a cup of wine, and he should willingly throw both glass and wine on the ground, he might expect his master’s just displeasure.  But if, through some unsteadiness—it may be palsy in his hand—he should, notwithstanding all his care, spill some of it in the bringing, an ingenuous master will rather pity him for his disease, than be angry for the wine that is lost.  And did God ever give his servants occasion to think him a hard master?  Hath he not promised, ‘that he will spare us as a father his child that serves him?’  From whence come all the apologies which he makes for his people's failings if not from his merciful heart, interpreting them candidly to proceed rather from their want of skill than will, power, or desire? ‘Is not this a brand plucked out of the fire?’ Zech. 3:2, is Christ’s answer in the behalf of Joshua, whom Satan accused for his filthy garments.  ‘The Spirit indeed is willing, but the flesh is weak,’ Matt. 26:41, was his fav­ourable gloss for his disciples’ drowsiness in prayer.
3. Thought.  Believers’ prayers pass a refining before they come into God’s hands.  Did he indeed read them with their impertinences, and take our blotted copy out of our hand, we could not fear too much what the issue might be.  But they come under the corrector’s hand.  Our Lord Jesus hath the inspec­tion of them, who sets right all our broken requests and misplaced petitions.  He washes out our blots with his blood.  His mediation is the fine searce^[2] through which our prayers are bolted.  All that is coarse and heterogeneous he severs from the pure. What is of his own Spirit’s breathing he presents, and what our fleshly part added he hides, that it shall not prejudice us or our prayers.  This was the sweet gos­pel truth wrapped up in the priest’s bearing the sins of their holy offerings, Ex. 28:38.
4. Thought.  Though the presence of these be a great affliction to thee, yet God will make them of singular use to thee.  (1.) To humble thee, and take all glorying from thee, that thou shalt not pride thy­self in thy other assistances, which thou wouldst be prone to do if thy prayer had not this lame foot to humble thee.  (2.) To keep thee wakeful and circum­spect in thy Christian course.  By thy disturbance from these thou seest the war is not yet quite done. The Canaanite is yet in the land.  Though not master of the field, he is yet skulking in his holes and fast­nesses, out of which he comes like an adder in the path, that by these sudden surprises and nibbling at thy heel he may make thee, like the rider, fall back­ward, and so steal a victory unawares of thee, whom he despairs to overcome in a pitched battle by sins more deliberate.  And truly, if he dare be so bold as to set upon thee when in communion with God—so nigh thy rock and castle—doth it not behoove thee, Christian, to look about thee, that he gets no greater advantage of thee when thou art at further distance from him in thy worldly employments?  (3.) God will make thee by these more merciful to, and less censor­ious of, thy brethren of greater failings.
5. Thought.  In thy faithful conflict with them thou mayest promise thyself, at last, victory over them.  But expect this gradually to be done; not at once, nor hastily, to be delivered into thy hands, as God said of Israel’s enemies.  Therefore, maintain the fight: faint not at their stubborn resistance; pray, and mourn that thou canst pray no better; mourn and fight again; fight and believe them down, though sometimes they get thee under their feet.  God made a promise to Noah after the flood, in which he gave him a sovereignty over the creatures.  ‘The fear of you and the dread of you shall be upon every beast of the earth,’ Gen. 9:2.  But we see many beasts are fierce, savage, and cruel to mankind.  Yet thus it is fulfilled —that none are so fierce and unruly but, by man’s art and industry, they have been and still are taken and tamed, as the apostle hath it, James 3:7.  Thus God hath given his saints by promise, a sovereignty over sin and Satan; he will subdue both under your feet. The dread of the saints shall fall on the proudest devil, and his foot shall be set on the neck of the fiercest lust.  Yet this will cost hot work before the one or other be effected.

Consolatory thoughts for the Christian too much downcast through wanderings in prayer 1/2

1. Thought.  The affliction of thy spirit for them speaks more comfort to thee, than the presence of them discomfort.  That thou art annoyed with such troublesome guests is no more than the best of saints have found and acknowledged.  Wherefore did David pray that God would ‘unite his heart to fear his name,’ but that he found it gadding?  What means Paul by his complaint, ‘When I would do good, evil is present with me,’ but that he had not yet got the full mastery of his unruly thoughts?  Thou seest it is no new disease thou art troubled with, but such as is common, not only to the sons of men, but the chil­dren of God—a spot that may be seen on a saint’s coat.  But thy being afflicted for them, speaks one of these two things—and both of them have comfort in their mouth for thee.  It proves that they are either Satan’s injections, and not the birth of thine own heart; or, if they stream from thy own heart, yet the Spirit of God is the indweller, and these but intru­ders.

         (1.) The moan thou makest for being yoked to such company is a sign they are rather sent in by Satan, than called in by thee—his injections, rather than the suggestions of thy own heart.  Our own thoughts commonly are more taking with and plea­surable to us.  The mother does not more love the fruit of her own body, than we do the product of our minds.  Hence our ‘own ways,’ words, and thoughts are called our ‘pleasure,’ Isa. 58:13, and therefore they may be possibly shot from his bow—thy heart being so affrighted at them, and wounded for them.  Or,

         (2.) If they prove the offspring of thine own mind, yet thy afflicted soul shows that the Spirit and grace of God is the indweller, and these but intruders and involuntary motions, such as in thy deliberate thoughts thou abhorrest.  Were they, as I may so say, of thy own house and family, thou wouldst not show this zeal to shut the door upon them, or shriek out when they come in upon thee.  The wife does not cry out when husband, children, or servants come into the room, but when thieves and cutthroats, from whom she looks for nothing but cruelty.  It seems they are neither of thine acquaintance, nor likest thou their company, by thy behaviour before them.  Be not therefore over‑troubled; for Satan, if he can but disquiet thy mind with false fears, he hath one part of his errand done for which he sends them.  These wicked thoughts are upon no other terms with thee than holy thoughts are in the wicked.  As those profit not them, because not entertained; so, for the same reason, shall not these hurt thee.

DIRECTIONS against the encumbrance of worldly cares in prayer 3/3

 Nay, do not only observe thy thoughts in duty, but call them to review after duty.  Many go from prayer too much like boys from school, that think no more of their lesson till they return again—leave praying, and all thoughts how they behaved themselves in prayer, together.  For shame do not thus.  If thou neglectest to take account of thyself, consider that thou must give an account both of it and this thy neglect after it before thy betters.  God himself will have the full hearing thereof.  He sets not any about a work, of which he means not to take cognizance how it was done.  And were it not better that the audit should be in thy more private court, than thou be called to give up thy account at his dreadful tribunal? Resolve therefore to commune with thy heart upon this point; and the sooner thou goest about it the better it is like to be done, because then the circumstances of the action will be freshest in thy memory. Go not then out of thy closet till thou hast examined thy heart.  If thy thoughts in prayer shall be found to have been in any measure free and entire, thy affections warm and lively, matter of joy will arise to thee, and thanksgiving to God that thou hast escaped the hands of so many rovers and freebooters that lay in wait to make prize of thee.  But, take heed thou applaudest not thyself for thine own care and circumspection.  Alas! thou wert not thine own keeper.  He that lent his ear to thy prayer gave thee thy heart to pray, and also keep it up in duty.  Say rather with David, ‘Who am I, that I should be able to offer so willingly?’  If thy heart upon the review be found to have played the truant, take shame, that thou beest not put to shame before the Lord.  O blush to think thou shouldst be so unfaithful to God and thine own soul, yea so foolish, to run up and down on every idle errand which Satan sends thee, and in the meanwhile neglect thy own work of so great an importance!  The spouse’s complaint may fit thy mouth: ‘They made me the keeper of the vineyards, but mine own vineyard have I not kept.’

         He is an unwise messenger who, being sent to market to provide food, is drawn by every idle companion to spend both his time and money in vain, and at night comes home without bread for the hungry family.  O! Christian, was not thy errand to the throne of grace to get new supplies from heaven for thy poor soul?  And doth it not grieve thee to think that now thy soul must pinch, for thy playing away thy praying time and talent, which, as market money, was put into thy hand to procure a new store?  Yea, that thou hast been injurious to thy God by taking his name in vain?  Thou appearedst in a praying posture; thy hand voice were lift up to heaven, as if thou meantest to pray; but—like him who said he would go into the vineyard, and did not—thou hast turned a contrary way, and set thy thoughts to work in another field.  Will not this affect thy heart?  Yes, surely, and afflict it also.  And this affliction of thy spirit will be a sovereign means to excite thy care for the future. The faults which are unobserved are also uncorrected in the scholar's exercise, and so not like to be mended in the next.  Wandering thoughts in prayer are like vagrants.  No such way to rid the country of one, and the heart of the other, as by giving both the law—the lash, I mean.

         Question.  O! but, saith the Christian, I have used this means, and yet, to the grief of my heart, I am still pestered with them.

         Answer.  Take a few consolatory words to ease thy aching heart, that groans under the burden of these thy wandering thoughts.

DIRECTIONS against the encumbrance of worldly cares in prayer 2/3

2. Direction. Strengthen thy faith on the providence of God for the things of this life.  A distrustful heart is ever thoughtful.  Whatever he is doing, his thoughts will be on that he fears he shall lose.  When the merchant's adventure is insured—that whatever comes he cannot lose much—his heart then is at rest, he can eat his bread with quiet, and sleep without dreaming of shipwrecks and pirates.  While another, whose estate is at sea, and fears what will become of it, O how is this poor man haunted wherever he is going, whatever he is doing, with disquieting thoughts! If he hears the wind but a little loud, he cannot sleep for fear of his ship at sea.  Truly thus a soul by faith rolled on the promise will find a happy deliverance from that disturbance which another is pestered with in prayer.  Wherefore God in particular directs us to lay this burden from our shoulders on his, when we go to pray, that no by thoughts arising from these our cares may disturb us.  ‘Be careful for nothing, but...let your requests be made known unto God,’ Php. 4:6.  As if he had said, ‘Leave me to take care of your work, and mind you to do mine.  If things go amiss in your estates, names, families, I will take the blame, and give you leave to say God was not careful enough of you.’  When the males of Israel went to worship God at Jerusalem, that they might not carry distracted minds with them—from the fear of their families left naked behind without a man to fight for them if an enemy should come—God takes the special care of their families in their absence, Ex. 34:24.  If we have but a faithful servant, who we believe will look to our business as carefully as our own selves, this makes us go forth with a free and quiet spirit, and not trouble ourselves what is done at home when we are abroad. O then, let us be ashamed if our faith on God’s providence be not much more able to ease us of the burden of distracting cares.

         Fourth Cause.  These wandering thoughts are occasioned by the Christian’s non observance of his heart in the act of prayer.  Let him be at never so much cost of preparatory pains before duty, yet if he doth not watch himself narrowly in the duty itself, his heart will give him the slip, and run into a thousand vanities and impertinencies.  The mind of man is a nimble creature; in one moment you shall have it in heaven, and in the very next you shall find it on the earth.  Like Philip, who being joined to the eunuch’s chariot, on a sudden was carried out of his sight, and found at Azotus, a place far distant thence; thus our hearts are soon gone away from the duty in hand, and taken a vagary to the furthest part of the world in their wild imagination.  Yea—which is worse—sometimes the mind is off and gadding, but the Christian goes on with his lip-labour and takes no notice that his thoughts are gone astray; as Joseph and Mary were gone a day’s journey before they missed their child, who stayed behind with other company.  Thus the Christian loses his heart in duty, and goes on with a careless formality, that sometimes the prayer is almost done before he observes his heart’s seat to be empty, or considers that his soul and spirit hath not borne him company all the way; who, had he but at the first stepping aside of his thoughts been aware, might have recovered and rescued them out of the hands of those vanities which stole them, as David did his wives and children from the Amalekites, without any great trouble or loss.  And therefore, Christian, keep thy heart with all diligence; observe whether it doth its part in the duty, or be as a string that sounds not in the concert.  As you do with your children, so you had need do with your childish mind. Haply they wait on you to church, but when you are set, if not awed by your eye, they are gone, and may be playing all sermon time in the fields, and you miss them not; to prevent which, you set them before you that you may see their carriage and their behaviour. If thou didst thus pray, observing and watching thy thoughts, where, and what about, thou wouldst find more composure in thy spirit than thou dost.

DIRECTIONS against the encumbrance of worldly cares in prayer 1/3

1. Direction. Labour to keep thy distance to the world, and that sovereignty which God hath given thee over in its profits and pleasures, or whatever else may prove a snare to thee. While the father and master know their place and keep their distance, so long will servants and children will keep theirs, by being dutiful and officious.  But, when they forget this—the father grows fond of the one, and the master too familiar with the other—then they begin to lose their authority, and the other to grow saucy and under no command.  Bid them go, and it may be they will not stir.  Set them a task, and they will bid you do it yourself.  Truly thus it fares with the Christian.  All the creatures are his servants.  And so long as he keeps his heart at a holy distance from them, and maintains his lordship over them, not laying them in his bosom which God hath put under his feet, Ps. 8, all is well. He marches to the duties of God's worship in a goodly order.  He can be private with God, and these not be bold to crowd in to disturb him.  But when we grow fond of, and too familiar with, them, alas! how are we pestered with them!  We read of no undutifulness of Hagar towards her mistress while a servant; but when Sarah gives her into Abraham's bosom, and admits her to share with herself in conjugal privileges, truly then she begins to justle with her mistress, and carries herself saucily to her.  Yea, and Abraham himself, who would not have stuck to have put her away before, yet now he hath taken her into his bed, can hardly persuade his heart to yield to it, till God joins with Sarah in the business, bidding him ‘hearken unto his wife.’

         Thus, Christian, use the world as a servant —which it was made for—and you may go to prayer, as Abraham up the mount, leaving his servants below. Thou shalt find they will not have that power to disturb thee.  But, let either profits or pleasures share with Christ in thy conjugal affection, and thou wilt find thy heart loath to send this Hagar away, though at the request of Christ himself, when he is calling thee into communion with himself.  Either use the world as if thou usedst it not, or you will pray as if you prayed not.  The smoke and sparks that rise from a furnace are carried that way the wind lies.  If thy heart be to the world, thou canst not then keep thy thoughts from driving thither.  Then, and not till then, will thy prayer ascend like a pillar of incense, when there is a holy calmness on thy spirit, and this boisterous wind of inordinate affections to the world be laid.  I must not take thee off from diligence in thy worldly calling; this never spoils a good prayer, only watch thy heart that thou prostitute it not to the wanton embraces of it.  That is the pure metalled sword or knife which bends this way and that way, but returns to its straightness again, and stands not bent. That heart is of the right make, and hath heaven’s stamp upon it, which can stoop and bend to the lowest action of his worldly calling, but then returns to his fitness for communion with God, and his heart stands not bent to the creature, but in a direct line to God and his worship.

DIRECTIONS against levity in prayer 3/3

Now, to preserve thy affections in prayer warm and lively, let it be thy care to chase and stir up the natural heat that is undoubtedly in thee, if a Chris­tian, by the serious consideration of thy sins, wants, and mercies.  While thou art pondering on these, thine eye will affect thine heart.  They will, as Abishag did to David, by laying them in thy bosom, bring thy soul to a kindly heat in those affections which thou art to act in the several parts of prayer.  Thy sins re­viewed, and heightened with their aggravations, will make the springs of godly sorrow to rise in thy heart. Canst thou choose but mourn when thou shalt read thy several indictments to thy guilty soul, now called to hold up its hand at the bar of thy conscience? Canst thou hear how the holy law of God hath been violated, his Spirit grieved, and his Son murdered by thy bloody hands, and this when he hath been treat­ing thee mercifully, and not mourn?  Surely, should a man walk over a field after a bloody battle hath been fought, and there see the bodies, though of his enemies, lying weltering in their blood, his heart could not but then relent, though in the heat of battle his fury shut out all thoughts of pity.  But what if he should spy a father or a dear friend dead upon the place, of the wounds which his unnatural hand had given, would not his bowels turn?  Yes, surely, if he carried the heart of a man in his bosom.  Thou may­est guess, Christian, by this, what help such a media­tion would afford toward the breaking of thy heart for thy sins.  Certainly it would make thee throw away that unhappy dagger which was the instrument to give those deep stabs to the heart of Christ—and this is the best mourning of all.  Again, thy wants well weighed would give wings to thy desires.  If once thou wert possessed with the true state of thy affairs—how necessary it is for thee to have supplies from heaven, or to starve and die.  And so in the rest, &c.

Third Cause.  A third cause of roving thoughts, is encumbrance of worldly cares.  It is no wonder that man can enjoy no privacy with God in a duty, who hath so many from the world rapping at his door to speak with him when he is speaking with God.  Peri­clitatur pietas in negotiis—religion never goes in more danger than when in a crowd of worldly busi­ness.  If such a one prays, it is not long before some­thing comes in his head to take him off.  ‘Isaac went out to meditate,...and behold the camels.’  The world is soon in such a one's sight.  He puts forth one hand to heaven in a spiritual thought, but soon pulls it back, and a worldly one steps before it, and so makes a breach upon his duty.  ‘A dream,’ Solomon tells us, ‘cometh through a multitude of business.’  And so do dreaming prayers.  They are made up of heterogene­ous independent thoughts.  The shop, barn, ware­house are unfit places for prayer—I mean the shop in the heart, and the barn in the heart.  I have read of one who was said to be a walking library, because he left not his learning with his books in his study, but carried it about with him wherever he went, in his memory and judgment, that had digested all he read, and so made it his own.  And have we not too many walking shops and barns, who carry them to bed and board, church and closet?  And how can such pray with a united heart, who have so many sharers in their thoughts?  O anima sancta sola esto, anne nes­cis verecundum habes Sponsum!—O, holy soul, get thee alone, if thou wouldst have Christ give thee his loves. Knowest thou not thou hast a modest husband? Indeed he gives the soul not his embraces in a crowd, nor the kisses of his lips in the market.  Jacob sends away his company to the other side of the river, and then God gave him one of the sweetest meetings he had in all his life.  Let him now pray even a whole night if he will, and welcome.  Now, Christian, for thy help against these—