habit of prayer, which must be cultivated by continual watchfulness, determined resolution, and patient perseverance.

SECTION X.

ON DISTRACTIONS IN PRAYER.

THERE are many defects in our prayers. There is often great coldness in our desires, much unbelief in God's promises, improper ends in our petitions, but one principal sin in all our devotion is, tho wandering of the heart.

It is of main importance to the right performance of prayer, "to attend upon the Lord without distraction." Distractions will not, indeed, be entirely cured in this life: but as a man who knows not how to swim, may gradually learn that art, so as to keep himself by degrees longer and longer above water; so here improvements may be continually made. It is possible to be more and more freed from distractions, and more and more to rise above those troublous waves.

Observe the nature of distraction. It is the wandering of the heart from God. Some indeed manifest this in public worship by the wandering of the eye, the irreverence of their outward behavior, unnecessary whispering, and salutations; but I would rather dwell on the root of the evilthe wandering of the heart. In the midst of a solemn prayer, the heart will be dwelling on an earthly business, or pursuing a vain pleasure. It will be engaged in thoughts of doing good on a subject foreign to the prayer then offering up

with the lips, or be led aside to circumstances relating to the subject of our prayer.

There is a contest often carrying on in the Christian's breast, during worship, of which the mere formalist is wholly ignorant. His end is gained, his conscience is satisfied, if he has appeared in the house of God, or if he has repeated his prayers—he thinks this a meritorious service, and is well pleased with himself. Not so the watchful Christian. It is his continual internal struggle to worship God in spirit and in truth. He repels idle and wandering thoughts, he labors against inattention, and, perhaps, after all, he has gained but a transient moment of devotion, and he returns humbled, abased, and depressed, smiting his breast, and saying," God be merciful to me a sinner." Nothing humbles him more than the defects of his prayers.

It is well when we are deeply affected by this wandering of the heart, and mourn on account of it. But, if the writer may judge from his own experience, how often do we insult and dishonor God by a slight service, and yet retire from worship with little brokeness of heart, and little contrition. How would such conduct towards an earthly superior, when reflected on in sober moments, overwhelm our minds with shame and confusion of face?

There is great evil in these distractions. The more wandering the heart is, the more wearisome the duty; while the nearer we come to God, the more warmth, and life, and comfort we enjoy. The work of prayer not only ceases while our hearts wander, but distracted "confessions" in

crease guilt; distracted "petitions" only ask for a denial; and distracted "praises" tend to stop the current of mercy. We make light of distractions on account of their commonness; but God greatly condemns them.

Some hints that may, by the help of God, assist you to avoid distractions, will now be mentioned.

There may be an infirmity arising from the state of bodily health, or constitution, of which timid and anxious Christians, who are most apt to be troubled by their wanderings in prayer, should not lose sight in judging of themselves. Preston observes, "one may aim at a mark and do his best, and yet be hindered either by the palsy of his arm, or by one who jogs him when about it." But the general cause of our distractions is the power of Satan, and the remaining strength of Corrupt nature. Though the Christian is born again of God, he has two contending parties within-"the old man,' " and "the new man;" and distractions mainly arise from the weakness of grace, the strength of sin, the temptations of Sa

tan.

1. Remember first of all your entire dependence on God. Know your own weakness. We are not sufficient of ourselves to think any thing as of ourselves;" but while you see this, know your Saviour's strength, that his "grace is sufficient for you;" and these things being duly impressed on your mind, in his strength seek to overcome this evil.

2. Send up fervent petitions for Divine assistance, especially when you first find that your heart

is wandering. 'This is an effectual help. It enga ges the power of God against the power of Satan and sin.

3. Determine to strive against wanderings. "Resist the devil, and he will flee from you." Are you not in general going carelessly to the worship of God, as a matter of habit and custom, without much thought of engaging your heart to approach unto him? This seems to be a too general case from the inquiry, "Who is this that hath engaged his heart to approach unto me, saith the Lord?"

Before you enter on this holy duty, pause, and pray with David, "Unite my heart to fear thy

name."

4. Seek to gain a spiritual mind. "To be spiritually-minded is life and peace." We are only cutting off a leaf or a twig from this evil tree, while we take away a particular distraction. "O Jerusalem, wash thine heart from wickedness, that thou mayest be saved! How long shall thy vain thoughts lodge within thee?" Till the heart be washed from sin, by the blood of Jesus, and by the grace of his Spirit, vain thoughts will be sure to lodge, or take up an abode in you, and to mingle in all you do. The heavenly minded Christian, whose heart is continually with God, finds it comparatively easy to keep it more closely fixed on him, in the particular act of prayer.

Men of the world are not distracted about their worldly business, but will pursue it with all fixedness and intention of mind, hour after hour, day after day, and year after year. They have an earthly mind, and love earthly things. Seek

you to have a spiritual mind, and then you will thus pursue spiritual things. All the lines of your affection should unite here; all the radii of the circle should meet in this centre-in a fixedness of heart on God in his worship.

5. Persevere in prayer, notwithstanding distractions. In the path of duty, every obstacle gives way to the faith of the Christian. When the Israelites were come to the Red Sea, and to the waters of Jordan, they were directed to go forward. It might have been objected, If we go forward, shall we not be drowned? But still their duty was to go forward; and so shall we go in the path of a plain command, leaving to our God the removal of all obstacles.

The difficulty of praying without distraction, and the fact that distractions do mingle with our holiest services, should inculcate many practical lessons; such as humility, brokenness of spirit; and, as has been already noticed, entire dependence on Christ for righteousness and strength, breathings after the influence of the Spirit, and a longing to be in heaven, where all our services will be pure and holy. That prayer is not lost which produces any of these effects.

And when our distractions are lamented, and our desire after spiritual blessings is unfeigned, it may encourage us to remember that we pray to a Father. A little child often finds a difficulty in expressing its wants to an earthly father; yet he, being desirous to meet the wishes of the child, will be ingenious, and patient, to discover and supply those wishes: so shall our “heavenly Father give good things to them that ask him."