The Third Sermon

1 Thessalonians 5:17. Pray continually.

Now we proceed to that which remains — something more we might add for the answering of this, for the time of God's granting our petitions and for the measure, we touched it the last day a little.

For the time, we are deceived in that we think, when God defers, he denies. For many times God defers for special reasons, and yet he grants the request in the fittest time for us, as the physician knows the fittest time to give the patient medicine of one kind or another. And in this we must yield to God. As he does all his works in the fittest time, so he grants our petitions in the fittest time. There is an appointed time for any deliverance to be granted, for any blessing, for any comfort that we need and have at his hands. Now, if we ourselves were judges, we would have things done for us in the most convenient time — we would have the smarting plaster pulled off before the wound is healed, whereas it is best for us to have it kept on. Beloved, you shall find that God divides between Satan and us in this case, as we see in Revelation 2:10: 'Satan shall cast some of you into prison, and you shall be there for ten days.' It was not so long as Satan would have had it — it may be he would have had it ten and ten too. Nor again was it so short as they would have had it. But God sets down the time between them both. And therefore we must rest upon him and think that many times there is great reason why we should be deferred when we ask things at his hands. And you shall find he defers for one of these causes for the most part.

Sometimes for the trial of our faith — as we see he deferred to grant to the woman of Canaan. Although he did mean to grant her request, yet he deferred long, that he might put her to the trial. And you see she was no loser by it, but when she held out in her prayers, she had her request granted to the full.

Sometimes he defers to grant it that we may be more humbled. As you know, Paul prayed earnestly, but God told him that he would defer him because he needed more humility. So he deferred to grant the request that the men of Benjamin put up to him: when the cause was just and God intended to help them, yet they fell before their enemies twice, though they fasted and prayed. His end was, as we see in the text, that they might be more humbled, that their hearts might be more broken, that they might be more fitted to receive it.

Again, sometimes God defers that we might be more able to use those blessings that he means to bestow upon us. So he deferred to raise Joseph to preferment. So he deferred to bring David to the kingdom, that those afflictions that they endured might the better fit them to enjoy so great prosperity as he had provided for them afterwards.

And lastly, he defers that he might set a higher price upon his blessings, that he might enhance the price of them. As the fisherman draws away the bait, that the fish might follow it the more, so God withholds blessings, that we might have a greater edge set upon our desires, that we might pray harder for them, that we might prize them more when we have obtained them.

Now, as he does thus for the time, and as we are often deceived in the time in taking delays for denials — so likewise we are often deceived in the measure. Many times God grants the things that we would have, but because we have not so large a measure as we expect, therefore we think we have not it at all, and that the Lord has denied us our prayers, when indeed he has not. For a lesser measure many times may serve as well as a greater. As God says to Paul, 'My grace is sufficient for you' — though the temptation does abide upon us, if there is sufficient grace to keep us in a continual conflict and war against it, if there is sufficient grace to obtain pardon, to uphold and to comfort us in it, it is sufficient. It may bring us to heaven — we have a deliverance from it even when we seem not to be delivered. Though we have not so full a victory as we would have, yet that grace may be sufficient.

You shall see this almost in all the things we have occasion to request at God's hands, that a lesser measure may serve as well as a greater. Take it first in outward things.

A little wealth may serve as well as great revenues, as in Psalm 37:16: 'A little that the righteous has is as much as great revenues to the wicked' — because a little, when God shall fill it with his blessings, it shall serve the turn as well. But if a man has great revenues and God blows upon them and leaves an emptiness in them — if a man has great revenues, if he has great outward comforts, yet if there is an emptiness, if there is a vanity in them, if they are as the husk without the grain, as the shell without the kernel, as they often are — though there be a great bulk and they seem very fit to comfort us, yet they will do us little good. Whereas a little on the other side will do much good. For in this case it is as it was with manna: those that had little yet had sufficient, and those that gathered over yet had never a whit more for their use and comfort. You know the little that Daniel had nourished and strengthened him as much as the great portion of the king's meat that others had. And therefore a little in this kind may serve as well as much.

And so likewise, a little grace may be so used and improved that it may enable you to do much — it may preserve you from sinning against God as well as a great measure. For the confirmation of this look to Revelation 3:8, which is a notable place for this purpose. It is said there to the church of Philadelphia: 'You have a little strength' — they had but a little strength. And yet you see there what that little strength did: 'You have but a little strength, and yet you have kept my word, and have not denied my name.' There were but two things for them to do: to keep his word, and to be kept from running out to the denial of his name and other sins. Now the little strength they had was sufficient for these ends; so that we see he finds no fault with that church. Other churches that had more strength, it may be they fell into greater sins. But this is a rule which is true — you will find it true in all observation through the Scriptures — that sometimes those that have great grace yet may fall into great sins, that they may be subject to some strong prevailing lust. As David, you know, had great grace, and yet we see he was subject to great sins together with it.

And again, a man may have but a little grace, and yet that little grace may be so ordered and husbanded and improved that that little grace may keep him from sin more than the other. This must be warily understood — not but that great grace enables a man to do greater works than the other; it enables a man, in the ordinary course, to resist greater temptations more than less grace. But yet (I say for our comfort that) though a man have but a little strength, yet, as it is said there in the same place, Revelation 3: 'In that little strength I have set a door open to you,' it opened the door of heaven wide enough, so that no man could shut it.

And as we say for grace, so likewise for gifts: smaller gifts, meaner gifts may serve the turn many times as well as greater gifts. For you know a little finger, a small hand may serve to thread a needle as well as a greater, and it may be will do it better. For in the church there are varieties of operations and variety of functions, and meaner gifts may serve for the discharge of some operations, of some services for the church, as well as greater. And therefore, as there are variety of functions, so there are variety of members — some stronger, some weaker — and the weaker may serve in some cases as well as the stronger. A little bark may do better in a small river than a greater ship. So a man that has but mean gifts may serve mean capacities as well as greater, and better. And therefore think not that things are denied when the thing is granted, not in such a measure. And lastly, to be faithful in a little gift will bring as great a reward as to be faithful in greater. 'You have been faithful in little' may make a man ruler over much and may bring a great increase of the talents after. Therefore let not a man be discouraged if he has not so great a measure as others have. So likewise if a man desires patience and strength to go through all variety of conditions, through all the troubles he meets with — sometimes the Lord lays a great burden upon a man's shoulders and gives him great strength to bear it; sometimes again he gives but a little strength, but then he proportions the burden to it. And is it not all one whether the burden be great and the strength answerable, or the burden be less and the strength little? Sometimes he takes away calamity, sometimes he lays it upon a man and gives him as much strength as will bear it — and that is as good as if it were removed. Else, what is the meaning of that: 'you shall have a hundredfold with persecution' — but that you shall have so much joy and strength in persecution that it shall be all one as if you wanted it? So we see in Hebrews 5:7, when Christ prayed for deliverance in that great hour of trial, the text says he was heard in the things he feared, and yet we see the cup did not pass from him — because he was strengthened to bear it. And so it is in this case. And so much shall serve for a full answer to that — that we be not mistaken in judging our prayers not to be heard when they are heard.

And now, beloved, what remains but that we set ourselves to the duty, to do that we are exhorted to here — namely, to pray continually — that is, to pray very much, to keep at least a constant course in it? For if we do neglect it, we do but rob God of his mercies — we take them without his leave.

Again, we are guilty of the sin of unthankfulness: for we ought to give thanks in all things. Again, we neglect his worship: for you know prayer is a part of his worship, and the neglect of it from day to day, or at any time when we omit it, is a neglect of that worship and service we owe to him.

Again, we suffer sin to lie unforgiven, which is very dangerous; we deprive ourselves of blessings and bring a curse upon ourselves; and we suffer our hearts to grow hard and to be distempered. For from our neglect of prayer comes that deadness of spirit, that worldly-mindedness, and unaptness to pray, to hear the word, and to keep the sabbath. What else is the reason why those that have been forward and zealous professors in former times have lost their light and are fallen from their place? I say, what is the reason of it, when they were sometime fervent in spirit serving the Lord? That fire was not kept alive with the fuel of prayer. And when they declined from that pitch, from that degree of faith which they had obtained, you shall find it commonly to arise from remissness in this duty. Therefore we say to such: repent and amend, and do your first works — that is, use your former diligence, renew that, and that will renew grace and strength again. Therefore take heed of being negligent and remiss in this duty. We have great cause to be encouraged to it: for there is not a faithful prayer that we make that shall be lost, but they come up into remembrance. And therefore you must consider with yourselves not only what you do for the present, but what stock of prayers you have laid up. You know a man may have much in bills and bonds as well as in present money. So there is a certain stock of prayer, a certain treasure laid up, that shall not be forgotten. The husbandman looks not only upon the grain that he has in his garner, but he looks upon that which is sown, though it be out of his hands — yes, he reckons that the better of the two. So those prayers that have been sowed, it may be many years ago, are such as will bring in a sure increase. Therefore let us be exhorted to be constant in this duty, to be frequent therein, to continue in it, watching thereunto with perseverance.

And now we have dispatched this, we will come to answer some cases of conscience that fall out in the performance of this duty, which are various.

First, this is one: what shall a man judge of his prayers when they are accompanied with wandering thoughts? Whether those prayers are such as God wholly refuses, or what he is to do in such a case, when he is subject to wandering thoughts, to vanity of mind, and distemper in the performance of that duty?

To this I answer, that we must distinguish the cause from which these wandering thoughts arise.

Sometimes they arise not so much from our own neglect as from weakness, from temptation. And in such a case, God lays them not so much to our charge. As, for example, one that aims at a mark and does his best to hit the mark — yet if he has a hand or an arm that has the palsy in it, or if one jogs him while he is about it, the fault was not so much in him: it was not lack of good will to do it, nor lack of diligence; but either it is his weakness, or it is an impediment cast in by another. So it is in this case: this wandering of mind proceeds from a natural infirmity and weakness that hangs upon the nature of man, which is not so able to keep itself close to such a spiritual business. And your God considers this: for he is wise and knows that we are but flesh. When a weak servant goes about a business, though he does it not so well as a stronger, yet a man is wise to consider that the servant is but weak. The Lord considers the natural weakness that we are subject to, and he deals mercifully with us in such a case. For herein a man is as one that has a bow in his hand, but he has a palsied arm, and therefore he cannot keep it steady, though he has a mind to do it.

But the other case is when he is jogged in his shooting by another — that is, when Satan interrupts him, when he is diligent to hinder him in such a duty. In this case, God charges it not upon him, and does not cast us off nor reject our prayers because of that. But on the other side, when this wandering of mind shall rise from mere negligence on our part, from profaneness, from lack of reverence — because we do not intend holy duties as we ought, we come not to them with that conscientiousness, with that carefulness as we should do — in this case now it is a great sin. This moves the Lord to anger when we perform the duty in that manner, when we do not so much as set ourselves about it with our strength, but suffer our minds to wander without any resistance.

Or secondly, when we ourselves be the cause of it by admitting loose thoughts, by suffering ourselves to be worldly-minded, by suffering an indisposition to grow upon us and not laboring to resist it and cast it off again. You know, when an instrument is out of tune, if the piece be never so good that is played upon it, yet it is unpleasant because the instrument is out of tune. And whose fault is that? So, when you come to God and suffer your heart to be distempered before, and do not look to keep it in order — that is your sin, as well as your profaneness and neglect in the very time of the performance. And by this you may [reconstructed: learn] how to judge of wandering thoughts in the performance of this duty. Likewise you may see how to prevent them: the way to prevent them is to keep our hearts in tune before, to have them ready. As the wise man has his heart at his right hand — that is, he has it ready when he has need to use it. When a man is to use his horse, he does not suffer him to run up and down in the pastures wildly, but will have him under bridle. So we should keep our hearts in frame, that they may be ready to do us service in such a holy duty when we have need of them.

Secondly, we must be diligent, when we come to perform the duty, that, though our minds do wander, yet we may be ready to recall them presently, to set ourselves to it with all diligence. So much for answering of this first case.

The second case is: what a man is to do when he finds a great indisposition to prayer — such a dullness and deadness in him that he knows not how to go about the duty, and he thinks if he does it, it were as good left undone.

To this I answer briefly, that in all such cases a man is bound, notwithstanding, to perform it. Let his heart be never so much out of temper, let there be never so great a dullness and deadness of spirit upon him, yet he is bound to do it.

But you will say, 'Yes, but I am altogether unfit.'

I answer, that a man by setting himself upon the work shall gather a fitness, though he were unfit at the first. You know members that are benumbed, yet by using them they get life and heat and come in the end to be nimble enough. So it is with the heart in this case: when it is benumbed, the very using of it makes it fit for the duty. You know wood, though it be green, yet if it be long blown, at the length it will be dry and take fire. So it is with the heart — a man may be long about getting it on the wing, yet with much ado he may do it. And therefore he ought to do this duty in such a case. Yes, so much the rather, because there is never more need of calling upon God than at such a time: for then a man lies most exposed to temptation; then, if any sin comes, he is ready to be overtaken with it, he is unfit for any thing. And therefore, if ever he has need to call upon God, it is at that time.

But you will say, 'It may be God will not accept it?'

I answer briefly: if a man's heart be so indisposed that, when he has done all he can, yet he can get no life, he can get no heat in the performance of such a duty — yet God may accept that prayer as well as that which is most fervent. And that you may understand this aright, you must take it with this distinction:

This dullness and deadness in prayer comes from one of these two causes.

One is when God withdraws his own Spirit — that is, withdraws not his Spirit altogether (for there may be a help when we perceive it not), but when he withdraws the liveliness and quickness of his Spirit. And in this case, if we do our duty, if we do the best we can, the Lord does accept it. Though he has not vouchsafed such enlargement of our hearts, though he has not poured out his Spirit upon us in the performance of the duty as at other times — but he gives a secret help that perhaps we feel not, nor perhaps is so great as at other times. Yet I say, when it arises from his own withdrawing of that fitness, and we are not negligent but do our best, in this case God accepts the will for the [reconstructed: deed], as we have often said to you. That rule always holds good: when the impediment is such as we cannot remove, when the dullness of spirit is such as it is not in our power to remove, when we have used our utmost diligence — in that case it is no hindrance. And therefore it is a great comfort to us that we have used our diligence in this duty; when we have used our best to quicken our hearts, though it be not done, yet God accepts our prayers as well as if they were performed in a more lively and fervent manner.

The next case is: what a man is to do after he has committed some great sin, after he has wounded his conscience — whether then, notwithstanding, he must come and keep his constant course in prayer, morning and evening, whether he shall be so bold as to come into God's presence after he has so exceedingly offended him.

To this I answer, that a man is bound (notwithstanding any sin that he has committed, be it what it will be) to keep his course constantly in prayer, and not to omit it, not to keep off, not to defer it. And my ground for it is, because this is a duty — it is a charge that God has laid upon all, to pray continually; that is, at the least twice a day, as we showed before, to keep a constant course in it. Now it is certain, our failing in one thing must not excuse us in another. When the duty lies on us, we have no dispensation to be negligent in it. And therefore we are bound to do it.

Again, consider this: that a particular offense does not offend so much as if we grow strangers to God — as if we grow to a general rebellion against him. As put the case, a child commits a great offense against his father; yet if he runs away from his father's house and grows a stranger to him, that is more than the particular offense. For a general rebellion must needs be more than the particular. And to give over calling upon God, to break off that course, to grow a stranger to him, to run away from his house and (as it were) to be ready to give over all his ordinances and a constant course of obedience to him — this is a general rebellion, and is worse than the particular. Yes, such carriage, after sin committed, moves God to anger more than the sin itself. As many times the contemptuous, negligent, rebellious carriage after an offense moves a master, a husband, or a parent more than the particular failing, though it were exceeding great.

Besides, consider: when a man commits a great sin, he makes a great gap in his conscience, he makes a great breach there — and will you have that breach lie open? Is not that very dangerous? Is not that the way to bring in more sin, and to suffer those good things that are in the heart to steal out? I will give you but one instance for this: you see, St. Peter, when he had committed a great sin in denying his master and forswearing of him too, yet because he came in presently and repented and sought pardon (as you know he did), you see he was preserved from running into further arrears. For he made up the gap, he made up the breach.

We see, on the other side, when David had committed that sin with Bathsheba and did not come to God as he should have done — to keep his constant course in sacrificing to him, in repenting and renewing his repentance and praying to him — you know how many sins he fell into. And likewise, that was the case of Solomon: you know, to what a height he grew by not coming to God at his first failing. And therefore, I say, there is reason that we should do it — though the sin be great, we ought to come in and to keep our course constantly.

But may I not stay till I be more fitted, till my heart be more softened and more humbled?

Beloved, to stay in this case is dangerous: for the heart commonly grows more hard in continuance. The conscience is more tender immediately after the sin is committed than it is afterwards. And when you stay for more humility, you find less. And therefore, while the wound is green, and when the fire has taken newly hold, it is then best to quench it — before the wound is festered, before it has continued long. For the heart will grow worse and worse, as it is in Hebrews 3:12: 'Take heed that you be not hardened through the deceitfulness of sin.' The meaning is this: when you commit a sin, you think if you stay a week, or a fortnight, or a month, you shall come in as well as at the first. No, says the Apostle — 'While it is today, come in' — that is, do it presently. For sin will deceive you, it will harden your heart before you are aware, it will make a distance between God and you, it will take you off from him, it will lead you further on. And therefore take heed that your hearts be not hardened through the deceitfulness of sin — that sin does not deceive you, and it will do it before you think of it. And therefore in this case you should do as you do with waters: when waters break out a little, it is best to stop them presently; if you suffer them, they will make the breach greater, till at length you are unable to stop them. So in this case, when you have committed a great sin, come in speedily.

But you will say, 'What — shall a man come into God's presence, who is most holy, after he has defiled himself with some great sin? Is not this an irreverent thing?'

I answer briefly: it is very true, if you are bold to come into God's presence with the same disposition wherewith the sin was committed, with a mind so fashioned and so framed — in that case you do exceedingly provoke him. This is a very high degree of profaneness. And therefore, when we say you must come in and keep a constant course in prayer notwithstanding, the meaning is: you must come in with a disposition turned aside from your sins and brought home to God, with a mind to abhor that which is evil and to cleave to that which is good. There must be this conversion of the mind to him. You must not come in with the same disposition — that must be altered. So much shall serve for the answer to this case.

Another case is: whether we may use a set form of prayer, and likewise whether it be sufficient?

I need not say much to you; for I think there is none here that doubts but that a set form of prayer may be used. You know, Christ prescribed a form; you know, there were certain psalms that were prayers that were used constantly. And therefore there is no doubt but that a set form may be used — we have that example for it. And in the church, at all times — in the primitive times of the church, and all along to the beginning of the reformed times, to Luther and Calvin's [reconstructed: day] — still, in all times, the church had set forms they used. And I know no objection against it of weight. One main objection is this:

That in set prayer the spirit is straitened — when a man is tied to a form, then he shall have his spirit, as it were, bound and limited, that he cannot go beyond that which is prescribed. And therefore, say they, it is reason a man should be left to more liberty (as he is in extemporaneous prayers) and not tied to a strict form.

To this I answer: even those men that are against this and that use this reason, they do the same thing daily in the congregation. For when another prays, that is a set form to him that hears it — I say it is a form to him. For put the case that he that is a hearer, that hears another pray — suppose that his spirit is more enlarged — it is a straitening to him, he has no liberty to go out. He is bound to keep his mind intent upon it. And therefore, if that were a sufficient reason that a man might not use a set form because the spirit is straitened, a man should not hear another pray (though it be an extemporaneous prayer) because in that case his spirit is limited. It may be the hearer has a larger heart a great deal than he that speaks and prays. So that there is a bounding and straitening and a limiting of the spirit. And therefore that reason cannot be good.

Again, I answer: though the spirit be limited at that time, yet he has a liberty at other times to pray as freely as he will in private. And therefore he is not so tied, but though at that time he be, yet it is no general tie. At another time, or immediately after, he may be as free as he will in secret.

Again, I answer: it is not a tie and a restraint of the spirit because there is a tie of words. For the largeness of the heart stands not so much in the multitude and variety of expressions as in the extent of the affection. Now then the heart may be very large for all that. Though he be tied in words, yet there is not a tie upon the affection — that may be extended more in putting up the same petition when another man's is more straitened. Therefore there is no tie and limit upon that. And this is enough to satisfy that a set form of prayer may be used.

But now, if you ask whether that be sufficient? whether a man may think, if he has been present at public prayer (which is a commendable thing to use it constantly), I say, whether that be sufficient?

My beloved, this is a matter of some moment to consider what we ought to do in this case; for we may be deceived in it. And I answer plainly: it is not sufficient. A man that is diligent in public prayers, that keeps them morning and evening — if he thinks now he has discharged his duty, he is in a very great error. And this is the reason because they are not sufficient. Indeed they are to be used: for God is worshipped in them, and it is a more public worship. And when God is honored before many, as a man — when there are many spectators, more honor is done to him, it is a greater honor. So it is when men join in this worship. And many other reasons there are. But that is not the thing I am now upon, to commend it to you. But, I say, it is not sufficient, although it ought to be done, because there are many particular sins which cannot be confessed in public prayer, there are many particular wants which in public prayer you cannot unfold and open and express to the Lord.

Again, the end of a set form of prayer is to be a help for the private (for the public it is another case) — a help that one may use that is yet exceeding weak. A child that cannot walk may have such a prop, but we must not always be children — we must not always use that help.

Besides, we must consider this: that there is no man that has any work of grace in his heart but he is enabled in some measure to pray without a set form of prayer. He is able to express his desires to God in private, one way or another. There was never any man in any extreme want but he knew how to express himself where he had liberty to speak. So it is in this case.

Besides, the spirit of a man has greater liberty in private. There a man may pour forth his soul to the Lord, as Hannah says in 1 Samuel 1, which in public he cannot do freely. There are many particular mercies which he has cause to be thankful to God for.

Besides, there is a particular pains that a man is to take with his heart from day to day, which in the public common petitions he is not able to do. For, beloved, know this: that the prayer required from day to day is not so much the performance of the duty, the doing of the task, but the end is to keep the heart in order. For if sinful lusts grow upon it, and [reconstructed: worldliness], and worldly-mindedness — the end of this duty is to work them out again, to renew repentance again. And when there is a forgetfulness of the covenant, when grace grows weak, when good desires begin to languish — to renew and recover them, to put fuel to them. And this is not done by the performance of the public only. And therefore, I say, though you perform it in your families and meet in the congregation, you must not think that this is enough. You are bound to a private performance of this duty.

Again, this is another case: what a man is to do in the private performance of this duty, whether he be bound always to use his voice, whether he be bound always to use such a kind of gesture?

I answer this briefly (for there is no great difficulty in these things, and therefore I pass them over). For the gesture in public, there is more heed to be taken of that, because it is a public and open worship of God. And therefore in public the gesture is always to be reverent. You know how often it is repeated (in the old Testament especially) that 'they bowed down and worshipped.' Still, Christ looked up to heaven; Paul kneeled down, and the rest with him, and prayed. And many such like expressions you have mentioned in the Scriptures. Where you have prayer mentioned in public, still you shall find an expression of some reverent gesture. And when we appear before the Lord in the public performance of this duty, especial care must be taken thereto. In the private, the case is different — there variety of gestures may be used. I do not see but all variety of gestures may be used. There are many examples for walking and lying and sitting. Only this is to be taken heed to: that even in private, as far as may be, the gesture be such as may both express the inward reverence in the heart and of the outward man. But there is a liberty in that. I think this is the best rule in private: that the gesture be used that does most quicken and does help the duty most. Some gesture may bring a dullness and indisposition; when another may quicken the body and make it more fit for prayer. Sometimes lying is inconvenient, and sometimes more convenient. And therefore in this case the best rule is to use that gesture which quickens most, which helps most the duty. Some gesture may breed a weariness in the body, some may breed a dullness, some are painful to the body — all this is a hindrance to the duty; when the change of it may quicken and help.

Now for the voice: I say, for that (as for the gesture) it is not simply required. For God is a spirit, and he will be worshipped in spirit. Men that have ears and bodies, they must have men speak to them. But God, that is a spirit, delights in that which is like himself. And therefore all his eye is upon the inward behavior of the spirit. Besides, the spirit may speak to God when the voice does not. As you know, the angels speak to God and they speak one to another. The schoolmen have great disputes about the speech of angels, but this they agree in: that one angel speaks to another after this manner — when any one has a thought in his mind of anything, with a will that another should understand it and that God should understand it, that is enough for the expression of it. So it is with the spirit of a man: when he has such a petition in his heart, in his mind, and there is a desire in his will that God should understand that petition — that is an offering it up to the Lord. It is as true a speaking to the Lord as when you deliver it by an outward voice. For the spirit agrees with the angels; as it is a speech, and as they speak one to another and to the Lord, so does the spirit of man. Though indeed the tongue is to be used, as it is in James 3:9: 'with [reconstructed: it] bless [reconstructed: we] God'; and therewith should we pray among others and before others and speak before others. But when there is cause to use the voice in private, it is this: as far as it may quicken the heart (as I said of gesture) and as far as thereby we may keep our thoughts from wandering. If the voice were not used, perhaps thoughts would be subject to more wandering, and we should not be ready to take notice of them; but they would slip before we are aware. And therefore when the voice is used, it must be to keep in the thoughts. In some cases, to omit the voice is more convenient when it may draw any other inconvenience. But that is left to every man's particular case, as [reconstructed: each one] shall find the use of it to hinder him or further him. And so much shall serve for this case.

Finis.