the word is necessary and so is this nor must the one justle out the other yea these secret duties help us to profit by publick Ordinances If dung be poured down on heaps in the field it doth no good it must be spread abroad before it make fruitful ground The plaister heals not except it be applyed so the Word must be spread on our hearts by serious and secret Meditation and Application or else it will never make our souls healthful and fruitful and then we must pray over it for the showers of divine grace to wash it and work it into our hearts Many Sermons are lost for want of souls taking them home to their Closets and turning them to Prayer I fear all will be little enough that Ministers can preach or write upon this theam I doubt still this work will be either totally neglected or negligently performed it s an hard work the spirit must travel in it and saith good Mr. Bains the Saints can indure better to hear an hour than to pray a quarter yea our trifling hearts will make any excuse to shift from this duty or shuffle it off nay though it be in exchange for another a sign the work is of God and tending much to the souls good or else Satan and our corrupt hearts would never so much hinder or oppose it Pâ—or Soul it may be thou lookest abroad and seest much wickedness committed holiness persecuted thy God dishonoured many things out of order thou wantest a capacity to bring a remedy I must therefore say to thee as it 's reported Albertus Crantzius said to â—…her when he began to oppose the Pope Frater vade in cellam die Miserere mei Deus Brother go into thy cell and say God be merciful unto me so say I. Alas thy interest and influence reacheth but a little way to mend a wicked world though thou must seek to perform as far as thy place and calling extends but go thy way to thy God in thy Closet bewail thy sins and the sins of others plead with God for thine own soul Busie thy self about thyself set all straight at home take heed of that which the poor Church complains of Cant. 1.6 They made me the keeper of the vinyards but mine own vinyard have I not kept Oh leave other things undone rather than this great matter that concerns the affairs of thine own soul Mr. Fox tells us of one Peter Moyce a German Martyr being called before the Synod at Dornick Acts mon. 2. vol. lib. 8. fol. 1â—2 they began to examine him in certain Articles of Religion to whom as he was about to answer boldly and expresly to every point they interrupting him bad him say in two words Yea or Nay Then said he If you will not suffer me to answer for my self in things of such importance send me to my Prison again among my Toads and Frogs which will not interrupt me while I talk with my Lord my God Oh Christian the time may come or is already when men may stop thy mouth and will not suffer thee to witness a good confession withdraw thy self from men and retire unto thy God who will make thee freely welcom to pour out thy soul to him in secret He 'l neither stop thy mouth nor stop his car he bids thee Open thy mouth wide Psal 81.10 And he tells thee His ear is open to thy cry Psal 34.15 That cast not ask such great things as he can and will give Only see thou beest a Child of God Naturalists tell of a precious Stone of an excellent vertue yet loseth all its efficacy when 't is put into a dead mans mouth so Prayer in the lips of a Saint or a righteous man availeth much but the Prayer of the wicked is not only ineffectual but abominable to God See to your states and then see that you pray aright for manner matter end many ask and receive not because they ask amiss Above all Soul in thy secret addresses to God take heed of a trifling spirit thou'lt find most ado with thy self herein our wanton spirits are loath to be pent up in the narrow room of a spiritual performance we love to take our liberty in ranging abroad to a thousand objects but Christian as thou lovest thy peace thy Soul thy God look to thy spirit in secret Prayer Do not trifle away thy time upon thy knees let not thy words freeze as they come from thee let no discouragements beat thee off the Woman of Canaan as one saith takes the Bullets that Christ shot at her and with an humble boldness of faith sends them back again in Prayer which indeed reach'd his heart and prevailed with God for mercy But I shall inlarge no more at present but refer thee to this small Treatise wherewith I have according to my poor talent laid before thee this great duty What effect it shall have I know not my God knows in whose hands the blessing of our endeavours lyes Get alone and pray over this Book and for the unworthy sinful Author as he desires to do for thee into whose hand this may come let our Prayers daily meet at the throne of Grace till our souls meet before the throne of God if thou receivest any good by this or any other work this poor worm hath handed to thee ascribe nothing to the instrument but all to the agent and efficient our good God from whom comes every good and perfect gift disdains not the work for the plainness of the stile it was purposely put in this dress for the vulgars benefit and if it or my self be exposed to censure for that 't is welcom I write not to please learned Scholars but to profit plain Christians whose spiritual good I prefer above any credit to my self I am sure there is none due there being few of my brethren but they transcend me in parts and learning But by the grace of God I am what I am 1 Cor. 15.10 Nor is that grace altogether in vain for as it hath helped me in labours so he hath in some measure blessed my labours though I be nothing the least of Saints not meet to be called a Minister Did those that read my labours know me they would be ready to despise my undertakings this I speak because my former book hath found such good acceptance and this is so much desired And that no man think of me above what he knoweth to be in me my heart hath been near fainting through discouragements from my great weakness had I not been supported many a time with that word in 2 Cor. 4.7 But we have this treasure in earthen vessels that the excellency of the Power may be of God and not of Man Whence I gather that God can make use of weak unlearned sinful instruments to do great works and he can use persons of mean abilities to accomplish his glorious ends in converting souls as well as the profoundest Clerks or wisest men on
to make the right use of solitariness by having recourse to God No man cares for being alone but the serious person and no man cares for going to God when alone but the sincere Christian Man is a sociable creature and naturally we have no mind to entertain our selves by our selves A carnal heart hates a domestical audit men that have shrewish wives love not to be at home and persons that have guilty consciences cannot endure to hold discourse with them left they be tormented before the time Oh but a Christian that is upright and down-right would know all that concerns his own heart the best and worst therefore he communes with his own heart Psal 77.6 as David did and left he miss or mistake in his search he turns him to the heart-searching God by Prayer and cryes out to him to search his heart and discover him to himself The life of Religion consists in a souls communion with God in secret a man hath so much Religion as he hath betwixt God and his own Soul and no more A true Saint dares approve his heart to God in a Corner He is there exercising himself like a Souldier by himself handling his Pike and keeping his postures that he may be better fitted for a more solemn onset Yea a Christian doth purposely withdraw himself from company that he may converse with God Papists are true Christians Apes hence comes the solitary life of Monks pretending to imitate Eliah and Elisha John Baptist and the Apostles but 't is acknowledged by Hierom and great sticklers for a monastick life that this practice begun not till about the year 260 or 300. Some say Hilarion others Paulus Thebaeus others Antonius begun this manner of conversation But certainly there is a vast difference betwixt those ancient Christians solitary life and the Papists way of Monastick living 1. Those first Christians lived solitary of necessity that they might lye hid more safely in a time of persecution 2. They were not compelled to give all to the poor 3. They were not bound to a certain Rule nor did they ingage themselves by a perpetual Vow to that place and state Vid. Perk. Demonstr problem Monach. p. 227 228. but might change their manner of life if they saw good they were not bound as to meats marriage fasting 4. These ancient Monks were of the Laity not of the Clergy nay not so much as Deacons or Presbyters 5. They had no conceit of merit in a Monastick life till these latter ages I may add 6. Clarks Eccles Hist fol. 13. Those ancient Monks had a particular Calling and did work as the Monks of Bangor that lived by the sweat of their brows and 7. They were not tyed up from conversing abroad as there was occasion and occasions there are manifold 'T is not fit persons should be always coopt up in a Corner but that they be of use to others in their places and capacities We were not born for our selves nor must we live only within our selves which would contradict the Law of Love and Charity Vita solitaria communi inferior est quia importunis cogitationibus plena quae tanquam muscae minutissimae de timo surgentes volunt in oculos coâ—dis interrumpunt Sabbathum mentis Ivo Carnatensis Epist 258. Videsis plura in Perk Ubi supra demonstrat Monasteria veterum ut plurimum faisse scholas publicas i. e. communitates docentium discentium A constant solitariness exposeth persons to a world of temptations it is not good to be alone saith Solomon An ancient could speak it from his own experience that a solitary life is inferiour to a common conversing because 't is full of importunate cogitations which like little flyes arising from dung fly in the eyes of the heart and interrupt the Sabbath of the mind Thus he But I need not trouble you with the mention of Popish Fopperies A right-bred Christian that hath learned the truth as it is in Jesus being thrust into a Corner knows how to improve solitariness for soul-advantage and voluntarily doth withdraw himself into a Corner that he may set himself to the work of God in good earnest Hence saith the Apostle concerning Husband and Wife 1 Cor. 7.5 Defraud ye not one the other except it be with consent for a time that you may give your selves to fasting and prayer Thence note that it 's convenient sometimes for Christians to sequester themselves from nearest Relations Vide Pareum in loc that they may have freer communion with God in holy Duties Only let these four cautions and limitations of the Text be observed 1. That it be with mutual consent 2. But for a Season 3. The end an advantage for Fasting and Prayer 4. That they come together again This respects not every days ordinary performances but some solemn undertakings of stated and extraordinary Fasts in a day of danger or calamity at which time the Bridegroom is to go forth of his Chamber and the Bride out of her Closet Joel 2.16 i. e. to sequester themselves from conjugal delights to afflict their souls by Fasting and Prayer But in these cases a sound Christian's due discretion regulated by the general rules laid down in Scripture will help in such performances that he may not dash on either rock of Superstition or Negligence but maintain a closs and constant communion with God both in the duties of his general and particular calling in publick Ordinances and in private and secret duties Thus much for the first Use CHAP. IV. The Second Vse viz. of Reprehension SECT I. Wicked men reproved 1. HEre is just ground of sharp rebuke to all graceless prayerless persons who understand nothing of this duty they know not what it is to tug and struggle with the Lord in Closet-Prayer David saith The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Psal 10.4 He cannot pray aright any where much less in secret the same Psalm tells us what he doth in secret ver 8 9 10. In the secret places doth he murder the innocent his eyes are privily set against the poor The Apostle saith It is a shame even to speak of those things that are done of them in secret Eph. 5.12 Oh the abominable practices of prophane spirits in a corner Their consciences can tell them sad stories of secret sins which none but the God of Heaven and themselves know of yea because they see not God they think God sees not them like the silly bird because she thrusts her head into a bush thinks she is hid from the Fowler though her body be exposed to open view carnal mens Maxim is like that Monkish one Caute si non Caste Carry it warily if not chastly if they can hide their sin from men they take no notice whether God see them or no and from wishing that he did not see begin to suspect whether he do see or no and
Book called An help to better hearts for better times Pag. 196 197. read more of this Subject there are some separating duties that prepare for others as examination meditation prayer and they do prepare by stirring up the grace of God and providing an heavenly assistance to begin with us in the duty If thou canst not always have separating time betwixt other occasions and Gods worship yet have some separating thoughts ere thou enter upon the duty thou art not fit else to meddle with wisdom Thus he 'T is true some have not the leisure that others have yet so much preparation is necessary for every duty as may withdraw the heart from other objects and weight the Spirit with a due sense of the work we have in hand and sometimes this may be done suddenly yet as for such as have more time to work upon their hearts and state their souls case by mustering up themselves to the work neglect a duty and cannot groundedly expect the Lords presence and this I conceive is the reason why the Lords people miss of God in secret Prayer at least one reason is because they do not make such conscience and take such care of preparing their hearts as they ought Ah Christians when you come into your Closet sit down and pause a little before you fall down upon your knees clear up your state shake off other business set your selves in Gods presence and muster up your sins or wants or mercies you purpose to spread before the Lord a Client will consider all his matters before he come to state his case to his advocate a poor patient will bethink himself how he is that he may tell his ailings to his Physitian and a petitioner will not go hand over head unto his Prince but order his cause before hand that he may plead it more effectually And shall not we much more prepare our selves to wait upon the God of Heaven SECT III. Directions concerning the essentials of secret Prayer 2. THe second sort of rules is concerning some things essentially requisite to the right performance of the duty of secret Prayer which you are to look to in the duty and these are such as are required in all sorts of Prayer viz. that it be performed 1. With the heart 2. By the help of the spirit 3. According to Gods will 4. In the name of Christ 1. Secret Prayer must he hearty Prayer an heartless duty is a worthless duty yea the whole heart must be ingaged in it Psal 119.10 With my whole heart have I sought thee It is the heart that God chiefly looks after Prov. 23.26 My Son give me thy heart nothing else can please God if the heart be wanting if the heart be ingaged in the duty he will rather dispense with other weaknesses where there 's not wilful negligence Observe it in that worship of God we perform with others a mans gifts may be of use though his heart go not along with his voice but in Closet-Prayer it doth no good at all except the heart be ingaged therefore God principally requires the heart in other duties in this he only requires the heart for the voice is not necessary To love and serve the Lord our God with all our heart Mark 12.30 33. soul mind strength is a keeping of the Law and more than all whole burnt-offerings and sacrifices We should pray with every faculty of the soul and with the utmost strength of every faculty Mat. 15.8 9. God deserves and requires our strongest affections That 's but a vain worship that 's performed without the heart right attendance on God is an ingaging the heart to approach to God Christians Jer. 30.21 in all your addresses to God mind the object of worship let the subject worshipping and object worshipped be closly united look beyond the duty it 's one thing to have communion with an Ordinance and another thing to have communion with God in an Ordinance Gods dear Children know what this means for sometimes they are more taken up with expressions affections or some accidentals in the performance than with the object of worship they should be intent upon But this is very dangerous for whatsoever interposeth betwixt the soul and God to divert the thoughts from God is an Idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Ezek. 14.3 These men have set up their Idols in their hearts Sept. reads it they have put their thoughts upon their hearts i e. They have committed Idolatry with their own imaginations instead of worshipping God their minds have stuck upon something short of God after which they have as it were run a whoring even in the duty I shall not deliver that as the sense of the place yet it may be an useful note I fear many of us are guilty of a kind of spiritual fine-spun Idolatry by heterogeneal thoughts in holy duties that pluck us from God when we are approaching to him The Lord humble us for this and fix our thoughts upon God that we may say as the Church Isa 26.8 The desire of our soul is to thy name and to the remembrance of thee Cyprian saith Cogitatio omnis secularis carnalis at sced nec quicquam tunc animus quam id solum cogitet quod precatur ideo sacerdos ante OrationeÌ„ prefatione praemissa parat sratrum mentes Dicendo sursam corda ut dura respondet plebs Habemus ad Dominum ad moneatur nihil aliud se quam Dominum cogitare debere Câ—p. Serm. de orat Dâ—m p 246. every secular thought must depart and the mind must be taken up with nothing but what we are about he tells the practice of the Church in his time was that the Minister before Prayer prepares the peoples mind saying Sursum corda Lift up your hearts and they answer Habemus ad dominum we have them up to the Lord whereby saith he we are admonished that in Prayer we must think of nothing but the Lord What the Minister said to the People do you say to your selves Sursum corda lift up your hearts Let every one say I am now worshipping an Heart-searching God Oh that my heart were with God Ascensus mentis ad Deum Luth. Collâ—q myst fol. 239. The Ancients saith Luther finely described Prayer to be an ascent of the mind to God Oh that I did experimentally know what this means in Syntaxi i. e. in coupling and joyning of my heart to God Lord gather in my roving and wandring spirit This is the first direction Mind the frame of your hearts 2. Implore and expect the Spirits assistance Prayer must be by the Spirits inlarging influence hence it is called the spirit of grace and supplication Zech. 12.10 Rom. 8.26 it helps our infirmities by making souls to cry out Abba Father with unutterable groans A Christian should spread the sails of his soul for the gales of Gods grace which will carry the praying Saint apace towards God yea and
his misery plead for mercy and giving God the glory due unto his name oh then he goes away much satisfied and God must needs accept his person and hear his Prayer Why so Why he hath sound abundant assistance meltings quicknings and inlargements Alas Sirs where is Christ all this while I am afraid your advocate is quite forgotten your surety set aside as a poor insignificant Cypher And tell me soul thou that boastest thus of thy inlargements darest thou appear before an holy God in those rotten rags Suppose thy rags be Velvet they are but rags still and are too scant a garment for thy naked soul thou comest to unlock the ear of God and open his heart with a wrong key we are accepted only in the Beloved and not because we are inlarged 'T is true evangelical assistance may be a sign of acceptance but 't is no cause thereof No no our persons and prayers are owned only upon the account of our surety and intercessour Our dear Lord Jesus who dyed for us he lyes leager at the Court of Heaven as our Ambassador to plead for us and to see matters carried fairly betwixt God and ransomed souls and shall we not imploy our advocate and find him work Or shall we think to go our own errand Lord forgive this gross ingratitude Oh Christians whatever your straitness or inlargements be make use of him who is at Gods right hand lay your sacrifices on this golden Altar lay the whole stress of your acceptance upon Christs meritorious intercession act faith on him who mingles his sweet incense with your sorry performances Oh look after our Aaron who is gone into the Holy of Holies for us Consider friends it would be sad with you if you were to be judged according to the best secret duties that ever you performed It 's good to have an inlarged heart in secret yet there 's danger in it and it may undo us because our naughty hearts are apt to boast of and trust to our inlargements therefore 't is better for us sometimes to be straitned than constantly inlarged in our Closet-Prayers This is that which hath made some say that their duties have done them more hurt than their infirmities and the reason is plain because our corrupt hearts are so apt to depend upon the former when as we are daunted and emptied of our selves by considering the latter The Lord help us all in this main businâ—ss of Prayer yea this principal part of our religion to depend wholly upon the righteousness and intercession of Jesus Christ for access to and acceptance with God Study these Scriptures Joh. 16.23 24. Eph. 3.13 Heb. 4.15 16.10.19 20 21 22. Phil. 3.3 18. The Gospel is full of this yea this is the main hinge of our Religion you are not Christians unless you make Jehovah your righteousness in all you do as well as God your ultimate end You 'l go away as the proud Pharisee without acceptance if you plead your inlargements with God but if you come as the Publican pleading only Gods mercy and Christs merits you shall be owned and crowned with abundant incomes There are also several other necessary Ingredients in all prayer which I might urge with reference to this duty of secret Prayer as 1. A right understanding 1 Cor. 14.15 I will pray with understanding For blind devotion is not pleasing to God 2. A sensible feeling of our wants we must come weary and heavy laden Mat. 11.28 Pressed with the guilt of sin pinched with want of grace 3. Fervency of spirit James 5.17 arising from a consideration of the necessity and excellency of what we desire burning Zeal 4. A reverent disposition Eccl. 5.2 an unfeigned abasing of our selves before him from the sense of his infinite Majesty and our own indignity 5. Secret perswasions of prevailing 1 Tim. 2.8 grounded on Gods All sufficiency and Fidelity though the soul be unworthy 6. A charitable disposition forgiving others Mat. 6.14 bearing an endeared affection to all Saints 7. Perseverance in Prayer holding on without cessation Eph. 6.18 Following God in the duty all our dayes Such as these constitutive ingredients essentially requisite in the duty of Prayer I might urge but must contract This is the second sort of Directions CHAP. VI. The circumstances of Secret Prayer opened SECT I. THe third head of Instructions concerning Closet-Prayer is the Circumstances that attend it which may be a great furtherance or hinderance in this performance These are four Referring either to the 1. Place 2. Posture 3. Season 4. Voice I shall but briefly touch at these 1. For the Place I advise you to chuse the most retired room where you may be freest from disturbance that you may not hear the noise of the family or distracting commotions of a tumultuous world be not curious in the choice of a place so it accomplish your end for secrecy or retirement no matter how homely it be the sweetness of the company will compensate the meanness of the place Lovers care not where they meet so they may conveniently be together If you have not a convenient room within doors yet a good heart will not disdain to go meet its Beloved in any coat or barn or wood Isaac walkt out into the Fields to pray and meditate See you chuse a private place wherever it be according to the nature of the duty before opened to you observe God's providence in disposing of you and accept such place as he shall offer to you 2. For Posture In general see that you use an humble gesture there are examples of several laudable gestures in prayer sometimes we find Saints standing ordinarily kneeling spreading forth their hands lifting up their eyes towards Heaven sometimes prostrating the body all along upon the Earth before the Lord you may do in this as you find most advantageous in your experience no universal rules can be given as to these particular circumstances only see that your Closet-Prayers be with as much reverence as if you were before others consider your bodies are Gods and must be presented as a sacrifice to God He will be worshipped with the outward as well as inward man you cannot without dangerous sacriledge rob him of either Besides observe it there is both evidence and assistance in the bodies humble gesture it is an help to make you humble and 't is a sign that you are humble But on the contrary an unsuitable sight and position of the body in Gods service is a sad sign of an unhumbled soul Cogitemus nos sub conspectu Dei stare placendam est Divinis â—…ulis habitu corporis mâ—de vocis Cyp. Serm. in Orat. Dom. p. 409. and hinders humiliation Therefore though you be never so solitary yet remember your Father in Heaven sees you Therefor as Cyprian exhorts let us consider we stand under the presence of God and seek to please the Divin 〈…〉 h in the habit of our body and manner o 〈…〉 Think of this
they may see your good works and glorifie God Carry something out of your Closets that may hold forth the word of life and work of grace be able to say in works what David speaks in words Ps 119.55 56. After he had said He remembred Gods name in the night he adds This I had because I kept thy precepts He tells not what it was but certainly something it was worth having Possibly it was some strength to obey the will of God some power over a corruption Oh Christians let your actions demonstrate what you get in Gods presence What a sin and shame is it when persons do that morally that Moses did literally Even come down from the mount and break the tables of God's Law as soon as they are off the place Oh how sad is' t for a soul to come down from Closet-prayer and be proud passionate envious or covetous And observe it then you are most in danger for then doth Satan tempt most and your hearts are then most apt to be secure conceited and carnally confident as though you had done enough and might now sit down and take your ease And having sweat at duty and suddenly cooling the gracious soul doth contract a dangerous surfeit and fall into a languishing condition Be jealous therefore of your selves when you have been with God in secret and have an eye upon the devil who is like a cheater who strikes in with a young heir when he hath newly received his rents and never leaves him till he hath eased him of his money Oh now walk warily and watchfully consider where you have been and do nothing contrary to your communion or profession Let it never be said of you as some are apt to say I wonder what such persons do so much alone unless they lived better and carried themselves after another order they pretend devotion but there 's little seen in their conversation they will talk as vainly live as wantonly be as hard and false in their way of trading and be as proud scornful perfidious and injurious as others are Ah Christians let it never be said thus at least give no occasion of such speeches Let the world see your Prayers have some efficacy that you get some strength in duties which you lay out in your practices SECT III. Further duties after Closet-Prayer 3. ANother duty after you have been with God in secret is To expect a seasonable return Stand upon your watch hearken what God will speak Vnto thee saith David will I direct my Prayer and will look up Psal 5.3 So do you Christians look up to see what becomes of your Prayers observe what answers God gives in It is an unmannerly mocking another Pilate-like to ask a question and expect no answer and is not this a gross soloecism in Religion to speak many things to God and expect no return 'T is certainly a great fault among Christians to pray and pray and never to consider or gather up the fruits of Prayer Is it not a strange piece of folly for men to be alwayes sowing and never to look for an harvest Surely Christians have more harvests than they are aware of Therefore Sirs observe how you reap take special notice of any thing that looks like a Return of Prayer examine it throughly gather something out of it catch at what comes from the King of Heaven as Benhadad's servants did by the King of Israels words and if there be but an hint lay it up make much of it improve it praise God for it and hope for more It is the negligence or unwarrantable modesty of some Christians to think that they can expect no fruit of their Prayers because of the imperfection of their duties forgetting Gods gracious Promise to upright-hearted seekers by remembring his strict Justice to such as seek him not in the due order But sirs you must so be humble as also to believe so deny your own righteousness as also to improve Christs intercession you are to renounce all conceits of merit in your selves and yet look up for mercy from God God hath graciously annexed his promise of acceptance to the performance of the condition and if God have assisted you to pray right for the main you may expect his audience 1 Joh. 1.9 2 Tim. 4.8 for God is faithful and merciful both in forgiving our iniquities and giving us mercies Gods answers are larger than our askings when we truly pray for a piece of bread God giveth a whole acre of Land as Luther saith and tells us That when his wife was sick he prayed to God that she might live Luth. Colloq mens fol. 245. so saith he He not only granted that request but also therewith he hath given us a goodly Farm at Zolfdorf and thereto hath blessed us with a fruitful year Instances of this sort are endless There 's never a sincere Prayer lost God always gives in returns only we either do not observe or mistake them and lose the comfort of them An answer of Prayer doth not alwayes come in the way we expect it we look for it at the fore-door and it comes in at the back-door and while we are still expecting the friend we look for he is in the house the mercy we desired is received only it comes in a way we thought not of and are therefore apt to overlook it Therefore take heed of confining God to your way or limiting him to your time That 's the third 4. Communicate your experiments And thereby commend this duty to others Thus David Come saith he and I will declare what he hath done for my soul Psal 66.16 This poor man cryed and the Lord heard him Psal 34.6 Do you as I have done and you shall speed as I have sped Do not mistake this I would not have you tell every one when you go to Closet-Prayer or when you have been at it that 's a Pharisaical blowing a Trumpet but you must at some times to such persons as you can confide in or that you have some grounded hopes of doing good to tell them your experiences for their direction and incouragement in this case acquaint them how God is wont to deal with your hearts what good you have found from God in that duty and you question not but upon a conscientious use thereof they may find the like advantage And this would be of singular use for hereby they have not only a rule for it but the exemplifying of it in a Precedent and we know Examples are of a prevailing nature Especially see that you put your families upon this practice Oh what a blessed thing were it if every person in several rooms of the House were at work with God in secret Prayer How bravely would that house be perfumed How well would the Trade of godliness thrive Surely such an House were a more blessed beautiful edifice than any Princes Palace under Heaven It 's the disposition of Gospel-penitents to mourn every family apart
inform my mind conquer my will order my affections sweetly to comply with thy mind teach me to do thy will in obedience make me content with thy will concerning me in every providence beget in me those heavenly dispositions that are in the glorious Angels and glorified Saints that with humility chearfulnesse diligence and faithfulnesse zeal sincerity and constancy I may be actively and passively at thy dispose 4. For that Petition Give us this day our daily bread Say in this manner Heavenly Father I must confess that by my wretched apostacie in Adam I have lost my right to every morsel of bread and deserve not to breath in thy air or tread on thy earth my sin hath put a curse and sting into every comfort I can obtain nothing by my industrie yet am prone to desire get and use thy mercies unlawfully thy blessing is only the staff of my bread help me to wait on thy providence in a moderate use of lawful means give me a competencie of outward comforts thy blessing in the use thereof and contentment therewith and above all a right thereto in Christ and prevent needlesse cares and sensual delights 5. As to that petition Forgive us our debts as we forgive our debters Thus plead it Lord I am wofully guilty of original and actual sin and am thereby a debter to divine justice I owe millions and cannot pay the least farthing therefore deserve to be cast into the dark dungeon of eternal torments but dear Lord thou hast found a ransome who stands in man's stead to be surety for him O accept me in thy beloved Son Jesus Christ wash away my sins in his blood cloath my naked soul with his glorious robes give me saving faith to embrace him upon his own terms free my soul from guilt and punishment of sin pardon my daily failings and seal an acquittance in my conscience which tells me I do freely forgive all offences against my self 6. The last petition And lead us not into temptation but deliver from evil you may render thus Lord it were righteous with thee to leave me to be assaulted and conquered by Satan my souls cruel enemie my heart is growing wanton proud and careless apt to thrust my self into temptations but unable to resist or overcome them thou maist justly bring me into occasions and leave me to my self therein but oh my God keep my soul from being tempted or assist me in the hour of temptation or recover me out of my foils and falls sanctifie my slips make my standing surer in thy strength tread Satan under my feet conquer the world for me crucifie me unto the world subdue my flesh within and in due time take my soul above all sins and snares into thine immediate presence And then shut up all with such like words as these on that conclusion For thine is the Kingdom the Power and the Glory for ever Amen Oh my God I am unworthy thou shouldst grant my petitions for any thing in my self all my arguments in Prayer and grounds of acceptance I fetch from thy self Thou hast a Kingdom of Grace and Throne of Grace from whence thou hearest prayers and dispensest blessings all the Power is in thine hands to give and forgive to kill or make alive and the Glory shall be thine if thou hear my Prayer and blessed be my God for all my mercies I ascribe to thee and thee alone eternal soveraigntie omnipotencie and glorious excellencie which as I desire all may be given to God so I am humbly emboldened by Faith to rest upon thy power and promise that in due time thou wilt hear my requests And as a token of that my desire and confidence my soul doth eccho forth Amen Even so be it Thus I have given you an hint from the Lords-Prayer of directions for the matter of our prayers I shall but propound another Scripture-Instance concerning Arguments in Prayer Sect. II. An example from Jacob of pleading with God GOD would have his people converse with him in a râ—tional way and Gods children have made use of many pleas in Prayer which they have produced in vehement Expostulations as we may find sprinkled up and down in Scripture as Moses Nehemiah Ezra and Daniel in their approaches to God and above all David through the book of Psalms is exceeding full this way But I shall pass by the rest and fix only upon one Scripture-instance and the rather because it was a secret or solitary prayer of which we are now speaking and there are notable Pleas therein which may possibly suit our condition therefore I shall briefly touch the parts of it and recommend it to our imitation It is that of good Jacob who was trained up in this holy Art of wrestling with God in Gen. 32.9 10 11 12. His plea's there may be reduced to these ten Heads 1. He makes use of suitable Titles of God he calls him Lord or Jehovah which denotes Gods self-existence and giving Being or existence to the promises in first making them and then making them good Thus do you Sirs raise in your hearts suitable apprehensions of God and let your expressions be answerable tell God he is an infinite omniscient omnipotent Majesty able to do beyond what you can ask or think and that you neither need nor desire any more than what his almighty power can effect tell him if All-sufficiency cannot supply you you are content to go unsped but you question neither his hand nor heart you are sure he both can and will help his Children in their need he will make good with his hand what he hath spoken with his mouth for he is Jehovah 2. He pleads Covenant-relation to God O God of my Father Abraham and God of my Father Isaac and so my God! this is an admirable plea if God own a soul in a Covenant-relation he will certainly do it good though his grace be free yet when God hath chosen a soul to be his he hath as it were ingaged himself to own it now he hath laid his truth to pledge Thus then a soul may plead Lord thou hast been my Fathers God and wilt thou not be my God And wilt thou be my God and with-hold such a mercy from me My Ancestors found grace in thy sight and obtained those very good things I am craving and am not I under the very same Covenant with them Are not promises the same Is there not the same Mediator Lord I come to thee in a Covenant-relation for a Covenant-mercy and wilt thou deny me 3. He pleads a warrant for his undertaking appealing to God that he was in his way saying The Lord which saidst unto me Return unto thy Country Oh with what incouragement may the soul plead for assistance and protection that is in Gods way and work according to his own appointment Thus then plead Lord hast not thou set me about this work Hast thou not given me a charge to do what I do Have I not a plain
positive Scripture-warrant to bind my conscience I dare not do otherwise I may say If I be deceived thou hast deceived me but I am sure plain Texts are no cheats I cannot otherwise understand such a Command and oh my God since thou hast thus ingaged me in thy work wilt thou suffer me to miscarry therein 4. He pleads a particular promise I will deal well with thee Surely a comprehensive word containing in it all that Jacob wanted Thus must a Christian search the Scriptures get hold of a promise spread it before the Lord whether for spiritual grace inward comfort or outward supply as thus Lord I find a promise in such a place to a person in my very case pat and pertinent to my very condition as if it had been calculated purposely for me in this juncture now Lord make it good to my Soul and Seed thou hast made it good to others in my state and why not to me Am not I an heir of promise And must not I have a share therein 5. Jacob lays himself under the sense of his own unworthiness I am not worthy saith he of the least of all thy mercies This is the property and excellency of a Saint to nullifie himself and Omnifie God as I may so say thus Abraham in his pleading calls himself dust and ashes and the Centurion judged himself not worthy that Christ should come under his roof Thus then abase thy self Lord I am not worthy to enjoy any common mercy not fit to lift up mine eyes to thee less than the least of thy mercies behold I am vile I am not only destitute of merits but full of demerits Hell is my desert I can challenge nothing as mine but sin and the fruits thereof Lord I condemn my self do not thou condemn me and cast me from thee 6. He is affected with Gods faithfulness in the performance of his promises acknowledging the truth of God shewed to his servant There is mercy in Gods making a promise to Abraham Mic. 7.20 truth in making it good to Jacob. Well then with Jacob thus plead Lord 't is true there was nothing of desert in me to engage thee either to make or keep thy gracious promise but sure the word is gone from thee yea and notwithstanding all my treachery and unfaithfulness thou hast kept it to this day Oh keep it still it depends wholly on thee let not my vanity alter the course of thy mercy but pardon and accept as thou hast done from my Aegypt until now 7. Jacob further recounts his former meanness his low condition With my staff I passed over this Jordan I came hither in a poor contemptible manner a sorry pilgrim thus do you plead Truth it is Lord thy grace is absolutely free there was neither wit nor wealth to move thee to do what thou hast done I can remember the time when I was as sorry and silly a creature as was in all the Countrey there was no capacity in me to do thee any remarkable service thou didst not set thy love upon me for any natural or moral accomplishments even so Father because it pleased thee and wilt thou now forsake me Thou mightest have done that at easier rates 8. Here 's Jacob's Stone of memorial for by-past and present mercies Now saith he I am become two bands i. e. two great companies of wives children servants flocks herds I may say These where had they been 'T is strange to see poor worm Jacob thus rich oh the bounty of God! So do thou say Lord take notice what thou hast done for me must all this be in vain Wilt thou throw away these good things Wilt thou not rather crown these gifts with continuance of thy kindness Wilt thou return to do me hurt after thou hast done me all this good Dost thou not remember my convictions consolations my fears tears doubtings refreshments Oh the passages of love betwixt thee and me Shall I be the grave of these mercies Lord forget me not 9. Here 's his sense of approaching danger Deliver me I pray thee from the hand of my Brother for I fear him c. A Brother offended is harder to be won than a strong City Jacob's danger was a spur to his Prayer A pursued Hart runs fast for shelter so do thou Soul when afraid flie to the Lord and say Oh my God I have deadly enemies within without my case is forlorn desperate I have none to run to but thy self Hast not thou said that in thee the fatherless find mercy Other refuge fails me no man cares for my soul Lord relieve deliver this sinful wretch else I go down into the pit 10. Once more doth Jacob plead the promise and inlarge the granted Charter Thou saidst I will surely do thee good and make thy seed as the sand of the Sea Thus do you still seek out suck sweetness from and put in suit the promises by earnest prayer In this manner Lord hast thou not promised an heart of flesh a broken heart Why then is my heart hardened from thy fear Dost thou not say thou wilt give thy holy Spirit to them that ask it This Lord I want to be a spirit of truth and illumination a spirit of prayer and supplication a spirit of grace and sanctification and of satisfaction Oh bestow this mercy upon me Dost thou not promise to take away my inqiuities by pardoning Grace for thine own Name sake And to subdue my corruption and increase grace and bring me to glory Lord remember thy word unto thy servant in which thou hast caused me to trust Thus much for helps in pleading with God and for that use of Instruction CHAP. VIII An Vse of Exhortation urged SECT I. THe last Use is for Exhortation to put us on to the performance of this sweet duty of Closet-Prayer My beloved friends I beseech you suffer the word of Exhortation you see the work before you you see a plain Scripture-warrant for it you have heard many Instances of Scripture-patterns you see the manner of the performance let none now plead ignorance or look upon it as needless or make excuses or evasions Is it not equal and reasonable Is it not worth the while to converse with your God in a Corner Look over the reasons of the Doctrine and see if there be not some weight in them But besides those I shall propound to you these expostulatory Motives 1. Would you not be such as make conscience of every commanded duty You are no real Saints unless you have respect to all Gods Commandments Psal 119.6 If you pick and chuse in your obedience you are hollow-hearted hypocrites And can you deny this to be a duty And will you stand dodging with God Must he raze this Sentence out of the Bible to humour your conceits and sloth Is not Closet-Prayer a Christian duty Dare you argue against it Out of what Topicks will you fetch your Arguments And do you acknowledge it to be a duty and
will not practise it Your own mouths will condemn you What needs any more Witnesses But if you be real Saints I dare say you do approve of it and practise it sometimes and why are you not constant in your obedience Is it not the property of a Saint to do righteousness at all times Psal 106.3 Oh consider this and do not either neglect a command or omit this known duty 2. Would you not have the truth of grace cleared up in your souls Surely there 's no Christian but would arrive at Assurance and this is one way to evidence sincerity being much with God in secret duty As he grieves truly that grieves without witness Ille doâ—…t vere qui sine teste dolet so those religious actings are most evidential of grace that are least obvious to the view of men and whereby a Christian approves his heart only to the heart-searching God Here 's the true Israelite that can Rom. 2.28 with Jacob converse with God alone and seeks his praise not of men but of God Observe it a Christian ordinarily hath not that comfort in a duty exposed to others view which he hath in that he performs betwixt God and his own Soul For there 's most danger of selfishness in the former and more self-denial in the latter The wind of applause may blow men far in a creditable performance but humility and sincerity is most evident in secret Appeals to God Consider this Christians you run to Sermons Ministers good Books and take much pains to try your state by marks and signs make tryal of this more compendious course to clear your state be much with God in Closet-Prayer 3. Would you not be found in the practice of the power of godliness Oh then fall closs to Closet-Prayer Alas sirs hearing Sermons reading Scriptures discoursing religiously praying in the family may be done only for fashion sake and the person that doth them may have no more than the form of godliness Mistake me not I do not condemn the practice of these nor them that do them as formalists for that God forbid they are Scripture duties but the outward part of these may be done without the power of godliness but to struggle with a man 's own heart to wrestle with God in a Corner to meditate and give up a mans self to these duties as in the presence of God oh this shews something of the power of grace and life of holiness This is heart-work and that 's hard work costly duties spiritual exercises which is more than to offer God thousands of Rams or a first-born Son David would not offer that to God that cost him nothing and shall we be content with the ordinary duties which may be consistent with an easie plodding formality 4. Would you not have your hearts cased under pressing burdens Are you in love with your sorrows would you not be rid of them Behold I shew unto you an excellent way to get ease which is a recourse to God in secret Prayer I have heard some precious Christians say that when any thing hath lyen upon their hearts ready to overwhelm them they have run to God in a corner and there have left their load and thence have gone with good Hannah and have been no more sad And experience tells us that when any pressing affliction lies upon us if we can unbosom our selves to an intimate friend though not a word of counsel or comfort pass from him yet that opening of our hearts doth ease as vomiting doth an oppressed stomack And hence saith Job I will speak that I may be refreshed And Scripture backs this in Phil. 4.6 Be careful in nothing but in every thing make your requests known to God and unload your cares and fears into the bosom of God but how Why by Prayer and Supplication in Thanksgiving lay your load on God by Prayer and he will bear it 5. Would you not obtain boldness in access to God and familiarity with him Oh go often to God in Closet-Prayer Princes take more state upon them when conversing with their favourites before others but when none are present they open their hearts more familiarly to them I know Abraham saith God he and I are well acquainted he is my friend he visits me often and shall I hide any thing from Abraham I 'll take him to a side and tell him my whole heart so will God to you he will communicate much to you and you may say any thing to him you are not strangers to him but may come into his presence boldly and he will make you welcom Heb. 4.16 On the contrary what a dreadful thing will it be to have strange thoughts of God in duty or at death Strangeness betwixt God and a soul is a sad uncomfortable thing Wicked men are total strangers to God gracious souls little imployed in secret prayer are little acquainted with God and worship afar off but sincere souls conversing much with God in secret attain to abundance of intimacy with the Lord and is not that a mercy worth a World 6. Would you not have the sins of others to bring wrath and judgment on the place Oh then let your souls weep and pray in secret places as Jeremiah did Chap. 13.17 This is the last and safest way to be delivered from the guilt of open crying sins in the Land even a mourning for them in prayer before the Lord thus did Lot and David Paul and all Saints Yea Moses's solitary prayer interposed betwixt flaming wrath and offending Israel thus did he stand in the gap and you may make an attonement for the Nation a gift in secret may pacifie that wrath that 's already broken out against us Wicked men sin in secret let us mourn in secret yea they sin openly let us lament privately The truth is 2 Kings 17.9 secret sins may undo a Nation except the cry of the Saints secret prayers be louder than the cry of wicked mens secret sins Oh fall to it Arise cry out in the night in the beginning of the watches pour out thine heart like water before the face of the Lord Lam. 2.19 7. Would you not have your own secret sins set in the light of God's countenance Psal 90.8 then repent and pray alone humble your souls in secret for your secret sins Are you not conscious to your selves of much secret guilt And doth not God expect that you should set your selves to mourn over them and cry to God for pardoning grace in secret Eccl. 12.13 Do you not know that God will bring every secret thing to light in the great day of accounts Nay God may punish you openly 2 Sam. 12.12 as he did David for his secret sin Well then anticipate that sad severe judgment by judging your selves and deprecating his righteous judgment I may say to thee Soul as Solomon bespeaks Shimei Thou knowest all the wickedness which thy heart is privy to and where are thy prayers and
God 3. Obj. But I am a Servant and must obey my Master I am kept too hardly at work to get time for secret Prayer I am called to work betimes dogged to it all the day Answ Though you be servants to do mens work yet not slaves to their lusts in that respect you must not be the Servants of Men if you be Servants you are the Lords Free-men if free yet you are Christs servants 1 Cor. 7.22 23. Remember you have a Master in Heaven no mortal creature can discharge you from your attendance on God You must do Gods work as well as your Masters and your Masters work for God's sake Eph. 6.6 7. Oh sirs do not neglect your duty to God to pleasure men Can your superiour answer for your neglect Or interpose betwixt flaming wrath and your sinning souls But I am afraid some lay the blame on Masters when the fault is in themselves Deceive not thy self by accusing others to clear thy self this was Adam's fault Think not that anothers rigour can excuse thy neglect Let me tell you there 's never a servant so strictly watch'd but might steal some time from his Master for his God and yet do him no wrong Only see that you be prudent in chusing such seasons as may not justly provoke your Master or prejudice his occasions And be often in your callings lifting up your hearts to God be content with your condition had you more liberty it may be your hearts would not be in so good a frame But let me bespeak Masters indulgence to poor and pious Servants oh hinder them not in any good work rather put them upon it encourage them in it bless God that you have praying servants this is a hopeful presage of good success Let not your servants fare the worse but the better for being God's servants 4. Obj. But I have no Closet to pray in no convenient room for secret Prayer I have a little house a busie full family and cannot retire my self Answ A good good heart will find room either within doors or without a gracious soul will seek out places to pray in any sorry cote will be a Bethel where it can injoy its God or if he cannot get to it under the roof he will with good Isaac walk out into the fields to meditate and to pray Could Heathens and Idolatrous Jews plant groves for their superstition in an Apish imitation of Abraham's practice And cannot a Bird of Paradise take its flight out of some Wood or Arbour into Heaven But most need not make this silly slight excuse they have good roofs to be in and need not worship God sub Dio in the open air few of us but we have convenient rooms but most of us want affectionate hearts to visit God therein But Christians make good use of your houses to serve God therein else they may justly spue you out and leave you harbourless and then what a dreadful sting and guilt will follow you whither-soever you go Oh consider London's flames and ruines your houses are no better built nor more secured from the like Catastrophe do not weaken their foundations by wilful neglects or scandalous sins 5. Obj. But I know some good Christians that never use it yea that maintain it in their judgements that it is not necessary except in some extraordinary cases What say you to that I Answ I never yet met with such persons that had the face of Religion that ever spoke against the ordinary practise of this duty of Closet-Prayer I confess I have met with some who being urged to Family-Prayer have put it off with this evasion that they would pray in their Closets how well the God of Heaven knows But if any professors judgement be so far bribed to plead for the flesh in this neglect the Lord rebuke them and forgive them they know not what they say This is a lamentation that there 's scarce any truth so sacred or duty so spiritual but it hath been contradicted in these licentious daies Some have pleaded against Family-Prayer Catechising Christian-meetings and what not But they can produce no solid arguments do not you follow their example contrary to plain Scripture precepts and precedents Many were produced for confirmation most whereof were not only in extraordinary cases but were an ordinarie practice And can you find the day that affords not some special matter to occasion you to make addresses to God in secret Prayer If you be sensible and observant surely you will see great need for such retirements in ordinary practice Remember this that you follow no man but as he follows Christ but I am sure our precious Saviour used this practice SECT III. More Objections answered 6. Obj. BUT I find not my heart affected or prepared Is it not a tempting of God to go when the spirit doth not move me I Answ 'T is a dangerous mistake to think you may not go to duty but when the spirit moves you For it may be long before it stir the spirit bloweth where and when it listeth You are therefore to lay your selves in the way of the spirit call in its aid which ordinarily comes when souls do their duty Holy performances are as it were the walk of the spirit the air where he breaths and be sure he is most likely to be found in his own way and walk but you cannot expect him in the neglect of plain duty Try this way put God to 't plead his promise you cannot think to be warm if you run from the fire If you have not an appetite to pray you must pray for an appetite for neglect or omission of a duty never fits but alwaies unfits for a duty If you 'll heed your trifling spirits and accept every excuse which they make you shall never pray If you play the truant one time you 'll have less mind to go to God the next time guilt makes you afraid and you dare not come near that God whom you have wronged as Adam run from God and Peter would thrust Christ from him when conscious of guilt How dare you look God in the face whom you have slighted Besides you 'll find that neglect of duty doth not make the next performance more easie but more difficult It will as one saith require more time and pains for you to tune your instrument than for another to play his lesson And is it not more likely God should come to you in pains-taking than total omission Do you not read in the Psalms how often David begun faintly and ended triumphantly Try the Lord and see if he be not better than you expect 7. Obj. I but saith a poor soul I meet with temptations when I go to God in secret Satan assaults me I am timorous and dare not be alone or in the dark but am afrighted Answ 'T is a sign the duty is good because so bad a spirit opposeth it the more Satan sees a duty is for the souls advantage
the more diligent he is to hinder the performance but must Satan be gratified rather than God glorified or thy soul edified Wilt thou give way to him Resist the devil and he will flee from thee think not thou canst perform a flesh-displeasing duty when Satan is quiet and doth not molest he will be busie to tempt when thou art going to thy God this is no new thing he will jog thy hand when thou art writing thy letter to thy Friend in Heaven think not to be more exempted than even thy Saviour himself he was set upon by the Devil in his solitary recesses in the wildernesse and oh the horrible nature of those temptations Mat. 4. When Joshua the High-Priest prayed Satan stood at his right hand to resist him but the issue was good God rebuk'd him Zech. 3.1 2. And thus he will do for thee he will tread Satan under thy feet and make thee a conqueror only when thou art annoyed with this foul spirit turn to thy God leave not thy work let not Satan take thee off duty then he hath attained his end fall closer to the work consider fasting and prayer cast out the devil Matt. 26.4 Eph 6.18 watching and prayer are preservatives from infection yea Prayer it self is a chief piece of a Christians Armour if you be beat off this you are routed this ingageth God for you without this you are but like other men and the Philistin will put out your eyes lead you captive and make sport of you stick close to this what ever you do though all the devils in hell roar upon you yet run to your God in Prayer they are sluggards or cowards that say there 's a Lion in the way when they are called out to hard service or difficult duty nay rather say as he once in an arduous undertaking Here 's a work fit for the spirit of an Alexander so here 's a duty that becomes a Christian to manage By your God you may run through a Troop and leap over a Wall But more of that anon 8. Obj. But I get no good by Closet-Prayer I have used it so long and still my heart is as cold hard dead as ever I will give over now Answ Is not this too like the language of those that say It is in vain to serve God Mal. 3.14 And are you like those Atheists that think Prayer is to no purpose I hope not You think it doth good to some but not to you Well what 's the reason Is it not because you do not pray aright Therefore search your selves see how you prayed mourn over your defects and mend the matter It 's true one who sees the Well dry breaks or throws away his Pitcher but Is God a barren wilderness Is it not good for you to draw near to God Were they ever ashamed that waited on him Hast not thou sometimes found benefit by secret Prayer God is good to the soul that seeks him try again you will not lose your labour be not weary of well-doing in due time you shall reap if you faint not let not your hands hang down let not your knees grow feeble the Text tells you your Father that sees in secret will reward you openly and dare you not trust him beyond sense and experience There may be more advantage by this dutie than you are aware of you shall not yet know the profit you have by secret Prayer you must keep on in a patient continuance in well-doing and not give over till you receive a full reward but oh take heed of giving over prayer because you think you want present profiâ— You cannot do Satan greater service or your souls more prejudice But more of this anon 9. Obj. But I am weak in parts and know not what to say Fain I would but alas I cannot open my wants to God in Prayer I want gifts abilities Answ I am glad to hear thee thus complain thou art fitter for praying when thou canst lie under the sense of thy inabilitie to pray that 's an useful disposition in dutie But thou saist thou canst not pray then I 'll tell thee what to do Go thy waies alone and fall down upon thy knees and plainly tell the Lord thou canst not pray and intreat him to help thee by his blessed Spirit which he hath promised to them that ask it tell the Lord that thou canst not think a good thought or speak a good word without that blessed Spirit but it shall help thine infirmities and teach thee what to say oh beg hard for that holy Spirit and then let some means be used to get matter of Prayer you know it consists of confession of sin petition for good things deprecation of evil and thanksgiving for mercies Well then sit down and think with thy self what sins thou art guilty of original or actual of omission or commission this is too too fruitful a subject take them home tell God of them by ingenious confession Then bethink thy self what thou wantest at the hands of God as Pardon Grace Peace Heaven and begg these consider also what thou art afraid of as guilt strength effects of sin Gods wrath Satans malice and desire the Lord to prevent and remove these for Christ's sake And lastly recollect what mercies thou hast had from God and reckon them up to God with expressions of thankfulness Do this with plainness and seriousness heed not so much for exact method or fine phrases the gilt of the key makes it not open the door a jot the better and a Prayer doth not work upon God any rather because of the neat language therein but unbosome thy self plainly and seriously before thy God and thou shalt find present assistance and acceptance and future inlargement and incouragement Be honest though never so homely in Prayer 10. Obj. But I like not this stir it 's an hard and difficult work I would rather do any thing than this my spirit is wonderful averse to it say what you will it will not down with me to make all this ado in Closet-Prayer it 's pretty fair if I can keep up such duties as Church and Family require Answ This is the pleading of flesh and blood this is the bottom of the former objections I expected this all along if the tongue speak not thus the heart doth let a duty be pressed never so home a carnal heart will make some evasions though the mouth be stopped yet a cavilling heart will have something to say against a spiritual duty And if it cannot be mad with reason it grows mad without reason and against Scripture 'T is easier to bring arguments to convince the judgement than to draw the will and affections to a through obedience But soul wilt thou plead for Baal Wilt thou take the devils part and yield to carnal reason or wilt thou baulk any divine commands to gratifie a lazie humour or a base lust God forbid methinks if thou canst not obey as thou ought'st yet
thou should'st take God's part and plead for obedience Paul doth so Rom. 7.15 16. Though he saith What I would that do I not But what I hate that do I yet saith he I consent to the Law that it is good i. e. I take patt with God and joyn with Gods will against my corrupt and carnal affections that would draw my neck from under this heavenly yoke And if you have not something within you that takes part with Gods revealed will you are not of God But a principle of grace doth facilitate and make easie the hardest duties because there is a likeness betwixt holy hearts and holy performances Love makes every thing easie hence it comes to pass that Christs yoke is easie Mat. 11.30 His ways pleasant and his commandments not grievous 1 Joh. 5.3 If thy heart were right duties would be sweet to thy soul 't is no burden to eat drink sleep the acts of nature are delightful to persons in a right temper if they be not nature is opprest and out of order A child of God in duty so far as regenerated is like a man in his calling or a creature in its proper Element Besides wert thou more accustomed to duty in secret it would be more familiar to thee and less irksom We see by experience Use makes heavy things light we hardly feel the weight of our cloaths because fitted to us and constantly carried by us when as the same weight upon our shoulders would trouble us Christians consider all Christian duties are not of equal difficulty yet withal observe it Duties that are hardest to go through many times bring in the sweetest income And so is this the profit of it will abundantly recompence for your pains in it Be sure when a duty is lined with difficulty and your corrupt hearts draw back and have most averseness to it there is something of God in that duty and God aims you more than ordinary advantage by it Therefore do not say a word against it but stir up your selves spur on your hearts shake off sloth and run to God whatever Satan the World or Flesh say to the contrary thus much for the Objections SECT V. Some Cases of Conscience briefly answered THere are yet four Cases of conscience I shall briefly propound and Answer 1. Case Whether may not an hypocrite or graceless soul perform this duty of Closet-prayer and what difference is there betwixt a real Saint and an unregenerate person in this work I Ans It is possible a carnal man may pray in secret but with these differences 1. He is urged to it by the challenges of an accusing conscience he is as it were dogg'd to 't he dare not but do it but a Child of God hath a gracious principle inclining him to it from love to God and a desire to please and enjoy him Yet through the remainders of corruption there 's much unwillingness in the best so that sometimes a Saint must even force himself to the performance 2. An hypocrite will not thus pray always Job 27.9 10. 'T is but in some pang or under some pressing affliction and when this good mood is over he takes his leave of God till whipt to him again by the like But a child of God is in some measure constant and diligent in the duty though he may have sinful omissions and intermissions yet never a total cessation from duty Grace works the heart God-ward and the soul is not content without Him 3. An hypocrite doth not make conscience to get his heart up to God in the duty he is content with the work done words said but a real Saint hath most ado with his heart that 's the hardest piece of the work he dare not leave that behind him and he hath much ado to get it up 4. A carnal man keeps his round in formal duty but gets nothing he prays to little profit or purpose and indeed doth not much study to gain a spiritual good But a child of God is a great gainer he gets at sometimes communion with God communications from God Oh what good doth his soul meet with Though not always yet at sometimes 2. Case Whether may a Christian bind himself to the performance of this duty of Closet-Prayer at stated times Or suppose a Christian miss his times designed for that work what must he then do Ans To the former that in general thou mayst and must swear and vow that thou wilt keep Gods Commandments Psal 119.106 so doth David And in Scripture we are bid to make vows and pay them to the Lord Psal 76.11 Vowing our selves and all that we have to God is necessary Sequestring some part of our time to his service is requisite And in some cases for some persons it may be expedient to bind and task our selves by an holy resolution to take so much time at least every day for Gods worship yea at such a time as may be judged most commodious by our experiences And this may be a good help to keep in our treacherous hearts from delay or dallying But to ingage our selves to a particular hour so punctually and unalterably as not to take another may not be so safe partly because our times are in Gods hands and we know not what intervening Providence may fall in to prevent our performance whereby conscience may be intangled in a perplexing labyrinth besides our outward occasions and the frame of our Spirits may discover a greater fitness at another season Yet though I would not have Christians bring a snare upon their souls by Vowing yet I humbly conceive that they may consult conveniences and design some time for that work and purpose God willing to keep an hour of Prayer And if they be hindered by a journey or any unexpected unavoidable occasions they must mourn for it as their burden redouble their diligence another time not plead needless diversions lift up ejaculations to God keep a praying frame of spirit and God will graciously pardon and entertain them 3. Case How may a Christian know that he enjoyeth communion with God in Closet-prayer Ans Communion with God is twofold 1. As to Graces 2. As to Comforts Sometimes a Christian may feel the joy of Gods salvation have the sweet kisses of his mouth smiles of his face seals of the Spirit and the lively springings of joy and ravishing pleasures these carry their own evidence along with them But all have not these nor any at all times therefore the surest way is to inquire after communion with God with reference to the exercise of grace in duty then hath a child of God true fellowship with God when by the sweet assistance of Gods Spirit his mind is knit to the object of worship the understanding is fruitful in spiritual and suitable thoughts when the will and affections are carried out in strong and panting desires and longings after God When the heart is throughly broken in the sense of sin melted into godly sorrow
affected with the sweetness of pardoning grace and ardently pleads with God for acceptance again when the graces of the Spirit are acted in the duty as an holy awe and fear of God faith love humility zeal and fervency and a willingness to forgive others as well as to be forgiven by the Lord Lastly a soul may know when it hath communion with God by the consequences of duty as when the Christian is more vile in his own eyes as Abraham was gives God all the glory sees and bewails his defects in greatest inlargements when the spirit is left in a better frame and fitter to bear crosses and perform after-duties c. I do but hint these things 4. Case Suppose I have prayed and prayed and find not my heart affected 't is dead dull distracted I do no good get no good in duty I fear I offend God What shall I do Ans Such a case is sad yet consider 1. It may be the case of gracious hearts David was so depressed and troubled that he could not speak Psal 77.3 4. Gods best Children are sometimes out of frame their spirits unfit for duty 2. A total neglect will not mend the matter nor help the frame of your hearts one sin will never cure another running from the fire is not the way to be warm your hearts will not be better but worse by forbearance omission indisposeth 3. Who knows but God may come in the next time Keep upon the Royal Exchange still ply the oars give God no rest gratifie not Satan by neglect Tradesmen keep their Markets though for small gains you 'l get something at last worth your pains they never were ashamed that have waited on him The issue will be good 4. God may graciously accept thy obedience though thou have not sweet inlargement the obedience is thine the inlargement God's he is a free Agent and works when he pleaseth he loves to see poor souls tug and struggle with their own hearts though they can get little forward yet they would be better and do better The Father takes it well when the Child is striving to obey him though it fall very far short He sees the Spirit is willing though the flesh be weak and accepts of upright endeavours Nay observe it a Christians conscientious attendance upon God without inlargements may be more acceptable to God than when he hath the sweetest inlargements because there is most obedience in those duties but in the other a Christian is as it were hired to performances by the Earnest-peny of inlargements Oh 't is a brave thing to persevere in duty under discouragements he that can trade when times are so dead that all his wares lye upon his hand yet trades more surely his stock is great So 't is an evidence of much Faith Love Sincerity when the Soul can maintain this Heavenly Trade when his sensible incomes are small Yet when God thus withdraws from you you must deeply lay it to heart inquire the cause make your peace with him and ply the Throne of Grace with greater importunity Thus much briefly for these Cases of Consciences And now beloved friends I have dispatcht this Subject concerning Closet-prayer What remains but that we should all fall closs to the constant practice of this duty What do Ministers preach Sermons or print Books for Is it to be seen and heard in publick Is it to be applauded Or is it not rather to do good to peoples souls And can people get any good by hearing a sound of words or a complemental reading what is written Is there not something else required of you now even a setting about the conscientious practice of what is before you What say you sirs to this Point Is Closet-Prayer a Christian duty or is it not If it be not why doth Christ direct us to the right manner of performance and assure us that our Father will reward it openly Will God reward any thing but commanded duty There 's no question but 't is a duty I challenge any man to disprove it now and to stand to his assertion another day before the God of Heaven But I think none will deny it to be a duty and sirs dare any man that professeth Religion live in the gross neglect of plain duty Do you think it 's fit it should be done and will you not do it Shall your own tongues be brought in as witnesses against your selves Will you be like that Son that said I go sir but went not Shall God wait your leisure and you 'l not give him a visit Will you go into your Closets to make up your accounts And will you not reckon streight betwixt God and your Souls Dare you go from day to day under the guilt of a known sin If you do not what you have read this Book will flie in the face of conscience another day But I am most afraid lest Christians trifle about this work and shuffle it off after any fashion and so put off God with a meer outside performance to pacifie conscience without that warmth and life we should have in our Closets 'T is recorded of Luther that he prayed every day three hours and even then when his spirits were most lively Per tres horas easq ad studia aptissimas Nor were his Closet-Prayers dull careless heartless be so fervent and ardent saith Melancthon that they which stood under his window where he stood praying might see his tears falling and dropping down Oh but where is this zeal and ardency in our secret devotion Are we not ready to drop asleep even upon our knees Alas how formal are we The fire of God is wanting in our sacrifices Nay do we not take Gods Name in vain many times and know not what we say Oh why do we thus forget Gods omnipresence and omniscience Doth not he know our hearts And should not we approve our selves to God in our Closets Yea doth not Satan stand under our Closet-window or rather at our Elbow and hears what we say to God in our Closets If you take not notice of your mistakes in Closet-Prayer Satan doth and takes advantage by them Indeed I have heard some make this a scruple whethey should in secret confess heart-sins lest Satan should be acquainted with what he knew not before and so be furnishd with matter to accuse them of but an ingenious confession prevents Satans accusation because we have a promise of remission annexed thereunto Rom. 8.33 And who shall lay any thing to the charge of justified persons He hath little reason to take your confessions and dash them in your teeth since that was both the means and evidence of pardon But if you fear that you may do as Hannah in Prayer speak in your hearts and then Satan cannot tell what you say but your God doth However neglect not the duty for this you may be sure that Satan will catch more advantage by omission or negligent performance than by an ingenuous acknowledgment of heart-sins though he do hear you Sirs Awake to righteousness Rouze up your selves to the work put not off God or conscience with a negative answer you may as well say Nay as pretend and promise to do it and not perform fall to the practice of it therefore this day there 's danger in delays if you do it not to day you 'l be more unfit to morrow At this instant fall upon thy knees beg a blessing upon this book for the good of thy soul and others look upon Closet-Prayer as thy priviledge as well as thy duty 'T is a mercy thou mayst go to God as often as thou wilt and for what thou needest 'T is no small favour that God hath allowed thee the use of this privy Key to open Heaven-gates when thou hast not the more publick key of others help in Prayer yet this is thy incouragement Thy Father that sees in secret will reward thee openly I shall shut up all with a piece of Herberts Poetry called Artillery AS I one Evening sate before my cell Methought a Star did shoot into my lap I rose and shook my cloaths as knowing well That from small fires comes oft no small mishap When suddenly I heard one say Do as thou usest disobey Expel good motions from thy brest Which have the face of fire but end in rest I who had heard of Musick in the Sphears But not of speech in Stars began to muse But turning to my God whose Ministers The Stars and all things are if I refuse Dread Lord said I so oft my good Then I refuse not even with blood To wash away my stubborn thought For I will do or suffer what I ought But I have also Stars and Shooters too Born where thy Servants both Artilleries use My Tears and Prayers night and day do woe And work up to thee yet thou dost refuse Not but I am I must say still Much more oblig'd to do thy will Than thou to grant mine but because Thy promise now hath even set Thee Laws Then we are shooters both thou dost deign To enter combate with us and contest With thine own clay But I would parley fain Shun not my Arrows and behold my brest Yet if thou shunnest I am thine I must be so if I am mine There is no articling with thee I am but finite yet thine infinitely FINIS
you leave any matters of the world tarrying for your attendance the thought of them will attend you and make you cut your duties short and run away before your hearts be warmed Therefore if it may be dispatch them however rid your hearts of them The Heathen left their shooes at the Temple-doors to shew that all earthly occasions and affections must be left behind when we go to God Let vain or busie thoughts have there no part Bring not thy Plow thy Plots thy Pleasures thither Christ purg'd his Temple so must thou thy heart All worldly thoughts are but thieves met together To couzen thee Herbert SECT II. Two more Preparatives to Secret Prayer 3. SEt your selves in Gods presence Although you be not within the view of any mortal creature yet the eternal God sees what you are a going about So saith the Text Your father sees in secret darkness or clossness hides not from him and 't is more that one God sees you than if all the men on earth gazed at you His eyes are ten thousand times brighter than the Sun and he is of purer eyes than to behold iniquity Heb. 1.13 Psal 26.6 Psal 66.18 therefore wash your hands in innocency before you compass his altar For if you regard iniquity in your heart God will not hear your prayer Therefore set the Lord always before you especially now you are setting your selves before the Lord if that Caveat was enough to beget reverence in an Heathen Cave spectat Cato Cato sees thee Oh what reverence would the sense of Gods omnipresence beget in thy heart if duly weighed Christians weight your spirits with such meditations as these God's eye is never off me I am daily walking in the Sun but now I am setting my self to pray in secret I come to appear before God in a special manner I may deceive men and my self but God will not be mocked I had need now engage my heart to approach unto God that 's the thing he looks for Oh for a spirit suitable to such a Majesty whom I come to worship Lord draw out my affections unite my heart excite my graces that my whole Soul may be carried after God Thus commit thy works to the Lord and thy thoughts shall be established Psal 37.5 Prov. 16.3 when thou art setting thy face towards a duty where thou art sure to meet Satan and carry with thee a corrupt deceitful heart let God know from thy mouth whither thou art going what thy fears are Never saith one doth the soul march in so good order as when it puts it self under the conduct of God and never is it so awful as when it sets it self under the eye of God Gen. 17.1 I am God Almighty walk before me and be thou perfect When you sensibly discern you are kneeling before God will not this make you perfect sincere and grow holier If you think God be not in your Closets what do you go to pray there for And if you know he sees you there why do you not think so and set your selves as in his presence The child will stand demurely before his Father the Scholar before his Master and so will the gracious Soul before God in duty if sensible of his presence 4. Muster up your thoughts and wayes Our thoughts and affections are like the strings of an Instrument out of tune and therefore we must take some pains to wind and skrue them up This is that which Zophar adviseth to Job 11.13 to prepare the heart and then stretch forth the hands And for this end it would not be amiss when you come into a private room to pray in secret first to read some portion of Scripture which may be of use to compose your spirits and like David's harp to Saul drive away your wild imaginations yea the word read may afford you suitable matter of prayer to God More particularly let me add one experienced Help which is this When you are addressing your selves to God in secret Prayer endeavour to fix your thoughts upon some particular subject to inlarge upon there 's no question but you have sometimes one special errand to God sometimes another if you observe your condition well be sure to mind that whether it be to confess some predominant sin to beg pardon of it power against it You may have in your eye some grace that you need more than ordinarily and see your weakness and defect therein c. Now do not satisfie your selves in running out into generals only but set your selves to plead the cause of your souls in that very case which you have found out by serious inquiry would most ingage you at that time to go to God about expatiate principally upon that subject And this I conceive to be a taking to our selves words which the Holy Ghost directeth us to Hos 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum res negotium Vid. Buxt lex in Prayer not a form of such and such phrases but some special subject matter to speak to our God about the word in Hebrew imports so much Now an intent and earnest pursuit of such a special subject at the Throne of Grace is of use in these two respects 1. You will find it an help against distractions wandrings withdrawings from God when you purposely set your selves to mind one thing you 'l be more intent upon it and lay out more pains about it than when you allow your selves liberty in variety of matter When the stream runs one way Vis unita fortior 't is stronger than dispersed into several channels so when the Christian unites his strength to plead with God about a particular business he is usually more warm and affectionate and so less subject to distraction 2. It will help you to enlarge your selves in spreading particular cases before the Lord in pat and proper expressions even before others as you have a call and opportunity and this is that which is called the gift of Prayer which is of singular use when a person can particularly and pathetically lay open a condition plead with God improve promises and rationally expostulate even with the Almighty about a spiritual or temporal concernment This holy Art is got by a frequency in secret Prayer and particular pleading for a mans own soul This is the last preparatory think before-hand what business you have to God in a peculiar manner and drive that nail as it were to the head you cannot think to speak of all things to God at one time but take that which is of present emergent use and importance and set your selves to inlarge upon that follow that home till you feel your hearts be warmed and affected and so have some tokens for good that God will return a sensible answer You 'l say Must we thus prepare our selves before every duty of secret Prayer we have not time for it I shall answer this in the words of my dear and reverend Father Angier His