The vile world knows nothing but carnally, after a fleshly manner and interpretation; and too many that would be thought enlightened are apt to call providences by wrong names, for instance, afflictions they style judgments, and trials, more precious than the beloved gold, they call miseries. On the other hand, they call the preferments of the world by the name of honour, and its wealth happiness; when for once that they are so, it is much to be feared they are sent of God a hundred times for judgments, at least trials, upon their possessors. Therefore, what to keep, what to reject, what to want, is a difficulty God only can resolve the soul. And since God knows better than we what we need, he can better tell us what to ask than we can him: which made Christ exhort his disciples to avoid long and repetitious prayers; (Matt. vi. 7, 8;) telling them that their heavenly Father knew what they needed before they asked: and therefore gave them a pattern to pray by; not as some fancy, to be a text for human liturgies, which of all services are most justly noted and taxed for length and repetition; but expressly to reprove and avoid them. But if those wants that are the subject of prayer were once agreed upon, though that might be a weighty point, yet how to pray is of still greater moment than to pray; it is not the request, but the frame of the petitioner's spirit. The what may be proper, but the how defective. As I said, God needs not to be told of our wants by us, who must tell them to us; yet he will be told them from us, that both we may seek him, and he may come down to us. But when this is done, "To this man will I look, saith the Lord, even to him that is poor, and of a contrite spirit, and that trembleth at my word:" (Isaiah, lxvi. 2.) to the sick heart, the wounded soul, the hungry and thirsty, the weary and heavy laden ones: such sincerely want a helper.