The Privy Key of Heaven, Section 3

The Privy Key of Heaven · Section 3

p. 297Now for the better management of this great Duty, viz. Cloſet-prayer, I beſeech you take my advice and counſel in theſe 11. following particulars.

Firſt, Be frequent in Cloſet-prayer, and not now and then only. He will never make any yearnings of Cloſet-prayer, that is not frequent in Cloſet-prayer: Now that this Counſel may ſtick, Conſider.

Firſt, Other eminent Servants of the Lord have been frequent in this bleſſed work. Nehem. 1. 6. Let thine earnow be attentive, and thine eyes open, that thou mayeſt hear the Prayer of thy Servant, which I pray before thee p. 298day and night. So Daniel, he kneeled Dan. 6. 10Dan 6:10upon his knees three times a day and prayed, and gave thanks before his God, as he did before time. So David, My voyce ſhalt thou hear in the morning, and in the evening will Pſal. 5. 3.Ps 5:3I direct my prayer unto thee, and will look up. So Pſal. 88. 13. But unto thee have I cryed, O Lord, and in the morning ſhall my prayer prevent thee. So Pſal. 119. 147. I prevented the Pſal. 119. 164.Ps 119:164dawning of the morning, and cryed unto the Lord. So Pſal. 55. 17. Evening, and morning, and at noon, will I pray and cry aloud. Yea, he Exod. 29 38, 39. Numb. 28. 3. Mat. 6. 11.Exod 29:38Exod 29:39Num 28:3Matt 6:11was Vir orationis for his frequency in it. Pſal. 109. 4. For my love they are my adverſaries: But I give my ſelf unto prayer: Or, as the Hebrew may be read, But I am a man of prayer.

Of Carolus Magnus it was ſaid, (Carolus plus cum Deo quam hominibus loquitur) that he ſpake more with God than with men.

Secondly, Conſider the bleſſed Scripture doth not only enjoyn this Duty, but it requires frequency p. 299in it alſo. Luke. 18. 1. 1 Theſ. 5. 17. Col. 4. 2. In the former part of this diſcourſe, I have given light into theſe Scriptures; and therefore the bare citing of them muſt now ſuffice.

Thirdly, Chriſt was frequent in Private Prayer, as you may eaſily ſee by comparing of theſe Scriptures together; Mark 1. 35. Mat. 14. 23. Luke. 22. 39. John. 18. 2. In my ſecond Argument for Private Prayer you may ſee theſe Scriptures opened and amplified. But,

Fourthly, Conſider that you have the examples of the very worſt of men in this caſe. Papiſts are frequent in their private Devotions. And the Mahometans, what occaſion ſoever they have, either by profit or pleaſure to divert them, will yet pray five times every day. Yea, the very Heathens ſacrificed to Hercules morning and evening upon the great Altar at Rome. Now ſhall blind nature do more than grace? But,

p. 300Fifthly, Conſider, you cannot have too frequent Communion with God, you cannot have too frequent intercourſe with Jeſus, you cannot have your hearts too frequently filled with joy unſpeakable and full of glory, and with that peace that paſſes underſtanding, you cannot have heaven too frequently brought down into your hearts, nor you cannot have your hearts too frequently carried up to heaven, and therefore you cannot be too frequent in Cloſet-prayer. But,

Sixthly, Conſider, that you are under frequent wants, and frequent ſins, and frequent ſnares, and frequent 1 Pet. 5. 8. Job. 1. 7.1 Pet 5:8Job 1:7temptations, and frequent allurements, and frequent tryals, and frequent cares, and frequent feares, and frequent favours; and therefore you had need be frequent with God in your Cloſets. But,

Seventhly, Conſider, you are the favourites of heaven, you are greatly beloved, you are highly honoured, you are exceedingly p. 301eſteemed and valued in the Court of the Moſt High; and remember, that the Petitions of many weak Chriſtians, and of many benighted Chriſtians, and of many tempted Chriſtians, and of many clouded Chriſtians, and of many ſtaggering Chriſtians, and of many doubting Chriſtians, and of many bewildred Chriſtians, and of many fainting Chriſtians, &c. are put into your hands, for a quick and ſpeedy diſpatch to the Throne of Grace; ſo that you had need be frequent in your Cloſets, and improve your intereſt in heaven, or elſe many of theſe poor hearts may be wronged, betrayed, and prejudiced by your neglect. Such as are Favourites in Princes Courts, if they are active, diligent, careful and watchful, they may doe much good for others, they may come as often as they pleaſe into their Princes preſence, and with Queen Eſther, have Eſth. 8.Esth 8for asking what they pleaſe, both for themſelves, and others, Eſth. 7. O what a world of good may ſuch p. 302doe for others that are Gods Favourites, if they would be but frequent with God in their Cloſets!

O Sirs, If you have not that love, that regard, that pitty, that compaſſion to your own ſouls, as you ſhould have; yet, O let not others ſuffer by your neglect of private prayer! O let not Zion ſuffer! O let not any particular Saint ſuffer by your being found ſeldom in your Cloſets.

Certainly, It might have gone better with the Churches of Chriſt, and with the concernments of Chriſt, and with many of the poor people of Chriſt, if moſt Chriſtians had been more frequent with God in their Cloſets. But,

Eighthly and laſtly, Conſider, that this liberty to approach nigh Sanguis Chriſti clavis Coeli.to God in your Cloſets, coſt Chriſt his deareſt blood, Epheſ. 2. 13. Heb. 10. 20. Now he that is not frequent with God in his Cloſet, tells all about him, that he ſets no great value upon that liberty, that Chriſt p. 303hath purchaſed with his blood. The incomparable, the unparalel'd 1 Pet. 1. 19.1 Pet 1:19price which Chriſt hath paid down upon the nail (above ſixteen hundred years agoe) that we might have liberty and free acceſs to his Father in your Cloſets, argues very ſtrongly, yea irrefragably, the ſuperlative excellency of that liberty! O therefore let us improve to purpoſe this bleſſed purchaſe of our Lord Jeſus by being frequent with God in our cloſets. 'Tis diſputed by ſome whether one drop of Chriſts blood was ſufficient for the pardon of our ſins and redemption of our ſouls. My intention is not to diſpute, but to offer a few things to your Conſideration.

Firſt, It muſt be granted, that One little drop of Chriſt's blood is more worth than heaven and earth. Luther.by reaſon of the hypoſtatical union, a drop of Chriſt's blood was of an ineſtimable worth and excellency; and the value of his paſſion is to be meaſured by the dignity of his perſon. But,

Secondly, a proportion was to be obſerved betwixt the puniſhment p. 304due to men, and that which What is the blood of the Grape, or the blood of a ſon, an only ſon, to the blood of a Saviour.was ſuffered for man; that his ſufferings, might be ſatisfactory, two things were neceſſary, Poenae gravitas, as well as perſonae dignitas. That the leaſt drop of Chriſt's blood was not ſufficient for the redemption of our ſouls may thus appear.

Firſt, If it were, then the Circumciſion of Chriſt was enough, for there was a drop, if not many drops of blood ſhed.

Secondly, Then his being Crown'd with a crown of Thorns, was ſufficient; for it is moſt probable, that they drew blood-from him

Thirdly, Then all Chriſt's ſufferings beſides were ſuperfluous and vain.

Fourthly, Then God was unjuſt and unrighteous to take more than was due to his juſtice. But for any man to affirm that God hath taken beyond what was his juſt due, is high blaſphemy.

Fifthly, Then Chriſt was weak and imprudent to pay more p. 305than he needed; for what need was there of his deareſt heart blood, if a drop from his hand would have ſaved our ſouls. Let School-men fancie what they pleaſe, 'tis certain, that not one dram of that bitter Cup that Chriſt drunk off could be abated, in order to his Fathers full ſatisfaction, and mans eternal redemption. Chriſt hath given under his own hand that it was neceſſary that he ſhould ſuffer many things, Mark. 8. 3. Luke 24. 26. O Sirs, ſhall Chriſt ſhed not only a few drops of blood, but his very heart blood, to purchaſe you a freedom and liberty to be as often in your Cloſets with his Father as you pleaſe; and will you only now and then give God a viſit in private? the Lord forbid.

My Second Adviſe and counſel is this, Take the fitteſt ſeaſons and opportunities that poſſibly you can for Cloſet-prayer. Many take unfit ſeaſons for private prayer, which do more obſtruct p. 306the importunity of the ſoul in prayer, than all the ſuggeſtions and inſtigations of Satan. As,

Firſt, When the body is drowſie Cant. 3. 1.Song 3:1and ſleepy, this is a very unfit ſeaſon for cloſet-prayer. Take heed of laying cuſhions of ſloath under your knees, or pillows of idleneſſe under your elbows, or of mixing nods with your petitions, or of being drowſily devoted when you draw neer to God in your cloſets.

Secondly, When a mans head and heart is filled with worldly 1 Cor. 7. 35. Ezek. 33. 31.1 Cor 7:35Ezek 33:31cares and diſtractions, this is a very unfit ſeaſon for cloſet-prayer.

When Dinah muſt needs be gadding abroad to ſee faſhions, Shechem, Prince of that country, meets with her, and forces her virginity. So when our hearts Dinah-like muſt needs be a roving and gadding abroad after the things of the world, then Satan, the Prince of the air, uſually ſeizes upon us, commits p. 307a rape upon our ſouls, and either leads us off from prayer, or elſe he doth ſo diſtract us in prayer, that it were better not to have prayed at all, than to have offered the ſacrifice of fooliſh and diſtracted prayer.

I have read a ſtory, how that one offered to give his horſe to his fellow upon condition he would but ſay the Lords Prayer, and think upon nothing but God; the proffer was accepted, and he began, Our Father, which art in Heaven, Hallowed be thy name. But I muſt have the bridle too (ſaid he) no, nor the Horſe neither (ſaid the other) for thou haſt loſt both already. The application is eaſie.

Certainly, the moſt free and lively ſeaſons for Cloſet-prayer is the mornings, before a mans ſpirit be blunted or cooled, deadned, damped, or flatted by worldly buſineſſes. A man ſhould ſpeak with God in his Cloſet, before he ſpeaks with his worldly affairs and occaſions. A man ſhould ſay to all p. 308his worldly buſineſſeg, as Abraham ſaid unto his young men, when he went to offer up his only Iſaac, abide you here, and I will goe yonder and worſhip, and then return to you again. He that will attend Cloſet-prayer without diſtraction or diſturbance, muſt not, firſt, ſlip out of the world into his Cloſet, but he muſt firſt ſlip into his Cloſet before he be compaſſed about with a crowd of worldly employments.

It was a Precept of Pythagoras, that when we enter into the Temple to worſhip God, we muſt not ſo much as ſpeak or think of any worldly buſineſs, leaſt we make Gods ſervice an idle, perfunctory and lazy recreation: The ſame I may ſay of Cloſet-prayer.

Jerome complains very much of his diſtractions, dulneſs, and indiſpoſedneſs to prayer, and chides himſelf thus, What doſt thou think, that Jonah prayed thus when he was in the Whales belly; or Daniel when he was among the Lyons; or the Thief when he was upon the Croſs?

p. 309Thirdly, When men or women are under raſh and paſſionate 1 Tim. 2. 8.1 Tim 2:8diſtempers; for when paſſions are up, holy affections are down; and this is a very unfit ſeaſon for Cloſet-prayer; for ſuch prayers will never reach Gods eare, which do not firſt warm our own hearts. In the Muſcovy Churches, if the Miniſter miſtake in reading, or ſtammer in pronouncing his words, or ſpeak any word that is not well heard, the hearers doe very much blame him, and are ready to take the book from him, as unworthy to read therein: And certainly God is no leſs offended with the giddy, raſh, paſſionate, precipitate, and inconſiderate prayers of thoſe, who without a deliberate underſtanding do ſend their petitions to heaven in poſt-haſt. Solomons advice is worthy of all commendation and acceptation, Be not Eccl. 5 2.Eccl 5:2raſh with thy mouth, and let not thy heart be haſty, to utter any thing before God: Or as the Hebrew may be read, Let not thy heart through haſt be p. 310ſo troubled or diſturbed, as to tumble over, and throw out words without wiſdome or premeditation. Good men are apt many times to be too haſty, raſh, and unadviſed in their prayers, complaints and deprecations; Pſal. 31. 2. 2 Pſal. 116. 11 Job. 10. 1, 2, 3. Jer. 18. 15. 18. Jon. 4. 2, 3, 4. Matth. 20. 20, 21.Ps 31:2Ps 116:11Job 10:1Job 10:2Job 10:3Jer 18:15Jer 18:18Jonah 4:2Jonah 4:3Jonah 4:4Matt 20:20Matt 20:21witneſs David, Job, Jeremiah, Jonah, and the Diſciples. No Chriſtian to him that doth wiſely & ſeriouſly weigh over his prayers and praiſes before he pours out his ſoul before the Lord. He never repents of his requeſts, who firſt duly deliberates what to requeſt; but he that blurts out whatſoever lyes uppermoſt, and that brings into the preſence of God his raſh, raw, tumultuary, and indigeſted petitions, confeſſions, complaints, &c. he doth but provoke God, he doth but brawl with God, inſtead of praying to him or wreſtling with him. Suiters at Court obſerve their fitteſt times and ſeaſons of begging, they commonly take that very nick of time, when they have the King in a good mood, and ſo ſeldome or never come off but with good ſucceſs.

p. 311Sometimes God ſtrongly enclines the heart to Cloſet-prayer, ſometimes he brings the heart before hand into a praying frame, ſometimes both body and ſoul are more enlivened, quickned, raiſed, and divinely enflamed than at other times; ſometimes Conſcience is more ſtirring, working, and tender, &c. O now ſtrike while the Iron is hot, O now lay hold on all ſuch bleſſed opportunities, by applying of thy ſelf to private prayer. O Sirs, can you take your fitteſt times, ſeaſons and opportunities for plowing, and ſowing, and reaping, and buying, and ſelling, and eating, and drinking, and marrying, &c. And can't you as well take your fitteſt times and ſeaſons to ſeek the Lord in your Cloſets? Muſt the beſt God be put off with the leaſt and worſt of your time? the Lord forbid. Neglect not the ſeaſons of grace, ſlip not your opportunities for Cloſet-prayer; thouſands have loſt their ſeaſons and their ſouls together.

p. 312My Third Advice and counſel is this, Be marvelous careful that you do not perform Cloſet Duties meerly to ſtill your Conſciences: you muſt perform them out of Conſcience, but you muſt not perform them only to quiet Conſcience. Some have ſuch a light ſet up in their underſtandings that they cannot omit An ill Conſcience (ſaith Auſtin) is like a ſcolding wife; a man (ſaith he) that hath an ill Conſcience he cares not to be at at home, he cares not to look into his own ſoul, but loves to be abroad.Cloſet-prayer, but Conſcience is upon their backs, Conſcience is ſtill upbraiding and diſquieting of them, and therefore they are afraid to neglect Cloſet-prayer, leaſt Conſcience ſhould queſtion, arraign and condemn them for their neglects. Sometimes when men have greatly ſinned againſt the Lord, Conſcience becomes impatient, and is ſtill accuſing, condemning, and terrifying of them; and now in theſe Agonies they will run to their Cloſets, and cry, and pray, and mourn, and confeſs, and bitterly bewail their tranſgreſſions, but all this is only to quiet their Conſciences; and ſometimes p. 313they find upon their performances of Cloſet-duties, that their Conſciences are a little allayed and quieted; and for this very end and purpoſe do they take up Cloſet-prayer, as a charm to allay their Conſciences; and when the ſtorm is over, and their Conſciences quieted, then they lay aſide Cloſet-prayer, (as the Monk did the net when the fiſh was caught) and are ready to tranſgreſſe again. O Sirs, take heed of this, for this is but plain hypocriſie, and will be bitterneſſe in the end. He that performs Cloſet-prayer only to bribe his Conſcience that it may not be clamorous, or to ſtop the mouth of Conſcience that it may not accuſe him for ſin, he will at length venture upon ſuch a trade, ſuch a courſe of ſinning againſt Conſcience, as will certainly turn his troubled Conſcience into a ſeared Conſcience: And a ſeared Conſcience is like a ſleepy Lyon, when 2 Tim. 4. 2.2 Tim 4:2he awakes he roars and tears his prey in pieces: and ſo will a ſeared p. 314Conſcience, when 'tis awakened, roar and tear the ſecure ſinner in pieces.

When Dionyſius Conſcience was awakened, he was ſo troubled with fear and horrour of Conſcience, that not daring to truſt his beſt friends with a razor, he uſed to ſinge his beard with burning coals, as Cicero reports. All the mercy that a ſeared, a benummed Conſcience, doth afford the ſinner, when it doth moſt befriend him, when it deals moſt ſeemingly kind with him, is this, that it will not cut, that it may kill; it will not convince, that it may confound; it will not accuſe, that it may condemn; it will ſpare the ſinner a while, that it may torment him for ever; it will ſpare him here, that it may gnaw him hereafter; it will not ſtrike, till it be too late for the ſinner to ward off the blow. O cruel mercy to obſerve the ſin, and let alone the ſinner, till the gates of mercy be ſhut upon him, and hell ſtands gaping to devour him. Gen. 4. 7. Sin lyeth at p. 315the door. The Hebrew word Robets ſignifies to lye down, or couch, like ſome wild beaſt at the mouth of his cave, as if he were aſleep, but indeed watcheth and waketh, and is ready Amama quotes Tarnovius, who mentions a ſort of men, that brought in an opinion, which he calls a new-Goſpel, that if a man perform the external duties of Religion, viz. if he go to the Church, hear the word, pray, &c. it was ſufficient to ſalvation.to fly at all that come neer it. O Sirs, ſin is rather couchant than dormant, it ſleeps dogs ſleep, that it may take the ſinner at the greater advantage, and fly the more furiouſly in his face. But,

My Fourth Advice and counſel is this, Take heed of reſting upon Cloſet-duties; take heed of truſting in Cloſet-duties. Noahs Dove made uſe of her wings, but ſhe did not truſt in her wings, but in the Arke: So you muſt make uſe of Cloſet-duties, but you muſt not truſt in your Cloſet-duties, but in Jeſus, of whom the Ark was but a Type. There are many that go a round of duties, (as mill-horſes go their round in a mill) and reſt upon them when they have done, uſing the means as mediators, and ſo fall ſhort of Chriſt and heaven at once. Cloſet-duties reſted in, p. 316will as eternally undo a man, as the greateſt and fouleſt enormities; open wickedneſs ſlayes her thouſands, but a ſecret reſting upon duties ſlayes her ten thouſands: Multitudes bleed inwardly of this diſeaſe, & die for ever. Open prophaneneſs is the broad dirty way that leads to hell, but Cloſet-duties reſted in is a ſure way, though a cleaner way to hell. Prophane perſons and formal profeſſors ſhall meet at laſt in one hell. Ah Chriſtians, do not make Cloſet-duties your money, leaſt you and your money periſh together.

The Phenix gathers ſweet odoriferous ſticks in Arabia together, and then blows them with her wings, and burns her ſelf with them; ſo doe many ſhining profeſſors burn themſelves by reſting in their duties and ſervices. You know in Noah's flood all that were not in the Ark, though they climbed up the talleſt Trees, and the higheſt mountains and hills, yet were really drowned; ſo let men p. 317climb up to this duty and that, yet if they don't get into Chriſt, they will be really damned. 'Tis not thy Cloſet, but thy Chriſt that muſt ſave thee. If a man be not intereſted in Chriſt, he may periſh with Our Father in his mouth. 'Tis as natural to a man to reſt in his duties, as 'tis for him to reſt in his bed.

This was Bernards temptation, who being a little aſſiſted in duty, could ſtroak his own head with bene feciſti Bernarde, O Bernard this was gallantly done, now cheer up thy ſelf. Ah how apt is man, when he hath been a little aſſiſted, heated, melted, enlarged, &c. in a way of duty, to goe away and ſtroak himſelf, Iſa. 50, ult.Isa 50and bleſſe himſelf, and hug himſelf, and warm himſelf with the ſparks, with the fire of his own kindling.

Adam was to win life and wear Gen. 2. 2.Gen 2:2it, he was to be ſaved by his doings, Doe this and live: Hence it is that Acts 2. 37. Chap. 16. 30.Acts 2:37all his poſterity are ſo prone to ſeek for ſalvation by doing; What p. 318ſhall we do to be ſaved? and good Maſter, Mark 10. 17, 20.Mark 10:17Mark 10:20what ſhall I doe that I may inherit eternal life? Like Father, like Son. But if our own duties or doings were ſufficient to ſave us, to what purpoſe did Chriſt leave his Fathers boſome, and lay down his deareſt life, &c. Cloſet-duties reſted in may pacifie Conſcience for a time; but this will not alwayes hold: When Ephraim ſaw his ſickneſs, and Hoſ. 5. 13.Hos 5:13Judah ſaw his wound, then went Ephraim to the Aſſyrian, and ſent to King Jareb; yet could they not heal him, nor cure him of his wound. If we reſt on Cloſet-duties, or on any thing elſe on this ſide Chriſt, we ſhall find them as weak as the Aſſyrian, or as Jareb; we ſhall find to our coſt, that they can't help us nor heal us; they can't comfort us, nor cure us of our wounds. As creatures, ſo duties, were never true to any that have truſted in them. When the Iſraelites were in great Judg. 10. 14.Judg 10:14diſtreſſe, the Lord bids them go and cry unto the gods which they had choſen, and let them deliver you p. 319(ſaith God) in the time of your tribulation. O Sirs, if when you are under diſtreſſe of Conſcience, or lying upon a dying Bed, God ſhould ſay to you, go to your Cloſet-prayers and performances, that you have made and reſted in; go to your Cloſet-tears that you have ſhed and reſted in, and let them ſave you and deliver you; Oh what miſerable ſaviours and comforters would they be unto you? Look what the Ark of God was to the Phyliſtins, that Cloſet-duties 1 Sam. 5.1 Sam 5are to Satan; he trembles every time he ſees a poor ſinner go into his Cloſet, and come out of his Cloſet reſting and glorying in Jeſus, and not in his duties; but when he ſees a poor creature confide in his Cloſet-duties, and reſt upon his Cloſet-duties, then he rejoyceth, then he claps his hands and ſings ahah ſo would I have it. Oreſt not on any thing on this ſide Jeſus Chriſt; ſay to your graces, ſay to your duties, ſay to your holineſs, you are not my Saviour, you are p. 320not my Mediator; and therefore you are not to be truſted to, you are not to be reſted in. 'Tis my duty to perform Cloſet-duties, but 'tis my ſin to rely upon them, or to put confidence in them; do them I muſt, but glory in them I muſt not. He that reſts in his Cloſet-duties, he makes a ſaviour of his Cloſet-duties. Let all your Cloſet-duties lead you to Jeſus, and leave you more in communion Heb. 7. 25.Heb 7:25with him, and in dependance upon him; and then thrice happy will you be. Let all thy Cloſet-prayers and tears, thy Cloſet-faſtings and meltings, be a Star to guide thee to Jeſus, a Jacobs I adder by which thou mayeſt aſcend into the boſome of Eternal Loves, and then thou art ſafe for ever.

Ah 'tis ſad to think, how moſt men have forgotten their reſting place, as the Lord complains, My Jer. 50. 6.Jer 50:6people have been like loſt ſheep, their Shepheards have cauſed them▪ to go aſtray, and have turned them away to the Mountains; they have gone from mountain p. 321to hill, and forgotten their reſting place. Ah how many poor ſouls are there, that wander from mountain to hill, from one duty to another, and here they will reſt, and there they will reſt, and all on this ſide their reſting place! O Sirs, 'tis God himſelf that is your reſting place, 'tis his free grace, 'tis his ſingular mercy, 'tis his infinite love that is your reſting place; 'tis the boſome of Chriſt, the favour of Chriſt, the ſatisfaction of Chriſt, and the pure, perfect, ſpotleſſe, marchleſs, and glorious righteouſneſſe of Chriſt, that is your reſting place; and therefore ſay to all your Cloſet-duties and performances, farewell; prayer farewell, reading farewell, faſting farewell, tears farewell, ſighs and groanes farewell, meltings and humblings I will never truſt more to you, I will never reſt more on you; but I will now return to my reſting place, I will now reſt only in God and Chriſt, I will now reſt wholly in God and Chriſt, I will p. 322now reſt for ever in God and Chriſt.

It was the ſaying of a precious Saint, that he was more afraid of his duties than of his ſins; for the one made him often proud, the other made him always humble. But,

My fifth advice and counſel is this, Labour to bring your hearts into all your Cloſet-prayers and performances: Look that your tongues and your hearts keep time & tune. Pſal. 17. 1. Give ear unto my prayer, that goeth not out of feigned lips; or, as it is in the Hebrew, without lips of deceit. Heart and tongue muſt goe together; word and work, lip and life, prayer and practiſe, muſt eccho one to another, or elſe thy prayers and thy ſoul will be loſt together; the labour of the lips, and the travail of the heart muſt go together.

The Egyptians of all fruits made choice of the Peach to conſecrate Plutark.to their Goddeſs, and for no other cauſe, but that the fruit thereof is like to ones heart, and the leaf like p. 323to ones tongue. Theſe very Heathens in the worſhip of their gods thought it neceſſary that mens hearts and tongues ſhould go together. Ah Chriſtians, when in your Cloſet-duties your hearts and your tongues go together, then you make that ſweet and delightful melody, that is moſt taking and pleaſing to the King of Kings. The very ſoul of prayer lyes in the 1 Sam. 1. 15.1 Sam 1:15pouring out of the Soul before God. Pſal. 42. 4. When I remember theſe things, I pour out my ſoul in me. So the Iſraelites poured out their ſouls like water before the Lord: So the Church, The deſire of our ſoul is to thy name, and to the remembrance of thee. VVith my ſoul have I deſired thee in the night, yea, with my ſpirit within me will I ſeek thee early, Iſa. 26. 8, 9. So Lament. 3. 41. Let us lift up our heart with our hands unto God in the heavens. So Heb. 10. 22. Let us draw neer with a true heart, &c. So Rom. 1. 9. For God is my witneſſe whom I ſerve in the Spirit. 1 Cor. 14 15. I will pray with the ſpirit, and ſing p. 324with the ſpirit. Phil. 3. 3. VVe are the Circumciſion which worſhip God in the ſpirit. Under the Law the inward parts were only to be offered to God in ſacrifice; the skin belonged to the Prieſts; whence we may eaſily gather, that truth in the inward parts, is that which is moſt pleaſing in a ſacrifice. When the Athenians would know of the Oracle the cauſe of their often unproſperous ſucceſſes in battel againſt the Lacedemonians, ſeeing they offered the choyceſt things they could get, in ſacrifice to the gods, which their enemies did not, the Oracle gave them this anſwer, that the gods were better pleaſed with their inward ſupplication without ambition, than with all their outward pomp in coſtly Sacrifices. Ah Sirs, the reaſon why ſo many are ſo unſucceſsful in their Cloſet-duties and ſervices is, becauſe there is no more of their hearts in them. No man can make ſure work, or happy work in prayer, but he that makes heart work on it. When a mans p. 325heart is in his prayers, then great and ſweet will be his returns from heaven; that is no prayer in which the heart of the perſon bears no part. When the Soul is ſeparated from the body the man is dead; and ſo when the heart is ſeparated from the lip in prayer, the prayer is dead.

The Jews at this day write upon the walls of their Synagogues theſe words, Tephillah belo cavannah ceguph belo neſhamah; that is, a prayer without the heart (or, without the intention of the affection) is like a body without a ſoul.

In the Law of Moſes the Prieſt was commanded to waſh the inwards and the feet of the Sacrifices in water, and this was done, ſaith Philo, not without a myſtery, to teach us to keep our hearts and affections clean when we draw nigh to God. In all your Cloſet-duties God looks firſt and moſt to your hearts, My Son Pro. 23. 26.Prov 23:26give me thy heart. It is not a piece, it is not a corner of the heart, that will ſatisfie the maker of the heart; the p. 326heart is a treaſure, a bed of ſpices, a royal throne wherein he delights. God looks not at the clegancy of your prayers, to ſee how neat they are; nor yet at the Geometry of your prayers, to ſee how long they are; nor yet at the Arithmetick of your prayers, to ſee how many they are; nor yet at the Muſick of your prayers, nor yet at the ſweetneſs of your voice, nor yet at the Logick of your prayers; but at the ſincerity of your prayers, how hearty they are. There is no prayer acknowledged, approved, accepted, recorded, or rewarded by God, but that wherein the heart is ſincerely and wholly. The true mother would not have the Pſal. 51. 17. James 1. 8.Ps 51:17Jas 1:8child divided. As God loves a broken and a contrite heart, ſo he loaths a divided heart. God neither loves halting nor halving, he will be ſerved truly and totally. The Royal Law is, Thou ſhalt love and ſerve the Lord thy God, with all thy heart, and with all thy ſoul. Among the Heathens, when the p. 327beaſts were cut up for ſacrifice, the firſt thing the Prieſt looked upon Pro. 21. 27. Iſa. 1. 11, 12. Chap. 29. 13. Mat. 15. 7, 8, 9. Ezek. 33. 30, 31, 32. Zech. 7. 4, 5, 6. 2 Chron. 25 1, 2. Pſal. 78. 36, 37.Prov 21:27Isa 1:11Isa 1:12Matt 15:7Matt 15:8Matt 15:9Ezek 33:30Ezek 33:31Ezek 33:32Zech 7:4Zech 7:5Zech 7:62 Chr 25:12 Chr 25:2Ps 78:36Ps 78:37was the heart, and if the heart was naught, the ſacrifice was rejected. Verily, God rejects all thoſe ſervices and ſacrifices, wherein the heart is not, as you may ſee by comparing the Scriptures in the margent together. Prayer without the heart is but as ſounding braſs or a tinckling Cymbal. Prayer is only lovely and weighty, as the heart is in it, and no otherwiſe. It is not the lifting up of the voyce, nor the wringing of the hands, nor the beating of the breaſts, nor an affected tone, nor ſtudied notions, nor ſeraphical expreſſions, but the ſtirrings of the heart, that God looks at in prayer. God hears no more than the heart ſpeaks: if the heart be dumb. God will certainly be deaf; no prayer takes with God, but that which is the travel of the heart.

The ſame day Julius Caeſar came to the imperial dignity, ſitting in his Golden Chair, he offered a p. 328beaſt in Sacrifice to the gods; but when the beaſt was opened, it was without a heart, which the South-ſayers looked upon as an ill omen. 'Tis a ſad omen, that thou wilt rather provoke the Lord than prevail with him, who art habitually heartleſſe in thy Cloſet-duties. Of the heart God ſeemeth to ſay to us, as Joſeph did to his Brethren, concerning Benjamin, Ye ſhall not ſee my face without it.

It was the ſpeech of bleſſed Bradford, that he would never leave a Duty, till he had brought his heart into the frame of the duty; he would not leave confeſſion of ſin, till his heart was broken for ſin; he would not leave petitioning for grace, till his heart was quickened and enlivened, in a hopeful expectation of more grace; he would not leave gratulation, till his heart was enlarged with the ſence of the mercies he enjoyed, and quickened in the return of praiſe.

My ſixth advice and counſel is this, Be fervent, be warm, be importunate with God in all your Cloſet-duties and performances. p. 329James 5. 17. The effectual fervent prayer of a righteous man availeth much; or as the Greek hath it, the working prayer; that is, ſuch working foreign.prayer as ſets the wholeman on work, as ſets all the faculties of the ſoul, and all the graces in the Pſal. 55. 1. Pſal. 61. 1. Pſal. 64. 1. Pſal. 88. 1, 13. Pſal. 119. 164. Jon. 2. 1, 2. Joel. 2. 13. Pſal. 119. 145, 147. Pſal. 119. 20.Ps 55:1Ps 61:1Ps 64:1Ps 88:1Ps 88:13Ps 119:164Jonah 2:1Jonah 2:2Joel 2:13Ps 119:145Ps 119:147Ps 119:20ſoul at work; the word ſignifies ſuch a working as notes the livelieſt activity that can be. Certainly all thoſe uſual phraſes, of crying, wreſtling and ſtriving with God, which are ſcattered up and down in Scripture, do ſtrongly argue that holy importunity, and ſacred violence that the Saints of old have expreſſed in their addreſſes to God. Fervency feathers the wings of prayer, and makes them fly the ſwifter to Heaven. An Arrow if it be drawn up but a little way, flyes not far; but if it be drawn up to the head, it will fly far, and pierce deeply: So fervent Qui timide rogat, docet negare, ſaith the Philoſopher.prayer flyes as high as Heaven, and will certainly bring down bleſſings from thence. Cold prayers beſpeak a denyal, but fervent p. 330prayers offer a ſacred violence both to heaven and earth. Look as in a painted fire there is no heat; ſo in a cold prayer there is no heat, no warmth, no omnipotency, no devotion, no bleſſing. Cold prayers are like Arrows without heads, as ſwords without edges, as Birds without wings, they pierce not, they cut not, they fly not up to heaven. Such prayers as have no heavenly fire in them, do alwayes freez before they reach as high as heaven: But fervent prayer is very prevalent with God, Acts 12. 5. Peter therefore was kept in priſon, but prayer was made without ceaſing. The Greek word foreign ſignifies inſtant prayer, earneſt prayer, ſtretched-out prayer, prayer ſtretched-out upon the tenters, as it were. Theſe gracious ſouls did in prayer ſtrain and ſtretch themſelves, as men do that are running in a race; they prayed with all the ſtrength of their ſouls, and with all the fervency of their ſpirits, and accordingly they carryed the day p. 331with God, as you may ſee in the following verſes. So Acts 26. 7. Ʋnto which promiſe our Twelve Tribes inſtantly ſerving God day and night, or rather as the Greek hath it, foreign in a ſtretched-out manner, ſerving God day and night. Theſe Twelve Tribes (or the godly Jews of the Twelve Tribes of Iſrael) ſtretched out their hearts, their affections, their graces, to the utmoſt in prayer. In all your private retirements, do as the Twelve Tribes did. Rom. 12. 11. Fervent in ſpirit, ſerving the Lord. The Greek word foreign ſignifies ſeething hot. God loves to ſee his people zealous and warm in his ſervice: Without fervency of ſpirit no ſervice finds acceptance in heaven. God is a pure act, and he loves that his people ſhould be lively and active in his ſervice, verſ. 12. Continuing inſtant in prayer; foreign continuing with all your might in prayer. 'Tis a Metaphor from hunting dogs, that will never give over the game till they p. 332have got it. Rom. 15. 30. That ye ſtrive together with me, in your prayers to God for me; foreign ſtrive mightily, ſtrive as Championsſtrive, even to an Agony, as the word imports: 'Tis a military word, and notes ſuch fervent wreſtling or ſtriving, as is for life and death. Col. 4. 12. Alwayes labouring fervently for you in prayer: The Greek word foreign that is here uſed, ſignifies to ſtrive or wreſtle, as thoſe do that ſtrive for maſtery; it notes the vehemency and fervour of Epaphras his prayers for the Coloſſians. Look as the wreſtlers do bend, and writhe, and ſtretch, and ſtrain, every joynt of their bodies, that they may be victorious; ſo Epaphras did bend, & writh, and ſtretch & ſtrain every joynt of his ſoul (if I may ſo ſpeak) that he might be victorious with God upon the Coloſſians account. So when Jacob was with God alone, ah how earneſt Gen. 32. 24,—27. Hoſ. 12. 4, 5.Gen 32:24Hos 12:4Hos 12:5and fervent was he in his wreſtlings with God! he wreſtles and weeps, and weeps and wreſtles; p. 333he tugs hard with God, he holds his hold, and he will not let God go, till as a Prince he had prevailed with him. Fervent prayer is the Souls contention, the Souls ſtrugling with God; it is a ſweating work, it is the ſweat and blood of the ſoul, its a laying out to the uttermoſt all the ſtrength and powers of the Soul. He that would gain victory over God in private prayer, muſt ſtrain every ſtring of his heart; he muſt in beſeeching God, beſiedge him, and ſo get the better of him; he muſt be like importunate beggars, that will not be put off with frowns, or ſilence, or ſad anſwers. Thoſe that would be maſters of their requeſts, muſt, like the importunate Widdow, preſs God ſo far, as to put him to an holy bluſh (as I may ſay with reverence:) They muſt with an holy impudence (as Baſil ſpeaks) make God aſhamed to look them in the face, if he ſhould deny the importunity of theirs ſouls.

p. 334Had Abraham had a little more Dor. Don. Fol. p. 522. Gen. 18. 22, 23.Gen 18:22Gen 18:23of this impudence (ſaith one) when he made ſuit for Sodom, it might have done well: Abraham brought down the price to ten righteous, and there his modeſty ſtaid him; had he gone lower, God only knows what might have been done, for God went not away (ſaith the Text) till he had left communing with Abraham, that is, till Abraham had no more to ſay to God: Abraham left over asking, before God left over granting; he left over praying, before God left over bating; and ſo Sodom was loſt.

O the heavenly fire, the holy fervency that was in Daniels Cloſet-prayer! O Lord hear, O Lord forgive, O Lord hearken and do, defer Dan. 9. 19.Dan 9:19not for thine own ſake. Look as there be two kinds of Antidotes againſt Poyſon, viz. hot, and cold; ſo there are two kinds of Antidotes againſt all the troubles of this life, viz. fervent prayers, and holy patience; the one hot, the other cold; p. 335the one quickening, and the other quenching, and holy Daniel made uſe of them both. Fervency to prayer, is as the fire was to the ſpices in the Cenſor, or as wings to the Bird, or as oyl to the wheels; and this Daniel found by experience. God looks not for any James with horny knees, through aſſiduity of prayer; nor for any Bartholomew with a Century of prayers for the morning, and as many for the evening; but for fervency of ſpirit in prayer, which alone carryes all with God. Feeble prayers, like weak pangs go over, and never brings a mercy to the birth. Cold prayers are ſtillborn Children, in whom the Father of ſpirits can take no pleaſure. Look as a painted man is no man, and as painted fire is no fire; ſo a cold prayer is no prayer. Such prayers never win upon the heart of God, that do not firſt warm our own hearts: As a body without a ſoul, much wood without fire, a Bullet in a Gun p. 336without powder; ſo are all prayers without fervency of Spirit.

Luther termes Prayer Bombarda Chriſtianorum, the Gun or Canon of Chriſtians, or the Chriſtians Gun-ſhot.

The hotteſt ſprings ſend forth their waters by ebullitions. Cold prayers make a ſmoak, a ſmother Iſa. 1. 15. Ch. 65 5.Isa 1:15in the eyes of God. Lazy prayers never procure noble anſwers. Lazy beggars may ſtarve for all their begging.

Such as have a male in their flock, and offer to the Lord a female: Such as offer to the Lord the torn, and the lame, and the ſick; ſuch as turn off God with their cold, lazy, ſleepy and formal Mal. 1. 13, 14.Mal 1:13Mal 1:14devotions, are condemned, caſt and curſed by God. David compares his prayers to incenſe, and no incenſe was offered without Pſal. 141. 2.Ps 141:2fire; it was that that made the ſmoke of it to aſcend. 'Tis only fervent prayer that hits the mark, and that pierces the walls of heaven, though, like thoſe of Gaza, p. 337Iſa▪ 45. 2.Isa 45:2made of Braſs and Iron. While the Child only whimpers and whines in the Cradle, the Mother lets it alone; but when once it ſets up its note, and cryes out right, then ſhe runs and takes it up. So 'tis with a Chriſtian, Pſal. 34. 6. This poor man cryed, (there is his fervency, he cryed, but it was ſilently and ſecretly, in the preſence of King Achiſh, as Moſes did at the Red-Sea; and as Nehemiah did in the preſence of the King of Perſia,) and the Lord heard him, and delivered him out of all his troubles; here is his prevalency. So Latimer plyed the Throne of grace with great fervency; crying out, Once again Lord, once again reſtore the Goſpel to England, and God heard him.

Hudſon the Martyr deſerted at the Stake, went from under his Chain, and having prayed fervently he was comforted immediately, and ſuffered valiantly.

I have read of one Giles of Bruxels a Dutch Martyr, who was ſo fervent in his prayer, kneeling by p. 338himſelf in ſome ſecret place of the Priſon where he was, that he ſeemed to forget himſelf; and being called to his meat, he neither heard nor ſaw who ſtood by him, till he was lifted up by the armes, and then he would ſpeak gently to them, as one awaked out of a Trance.

So Gregory Nazianzen, ſpeaking Paulin. Epiſt. lib. 1. Epiſt. 4.of his ſiſter Gorgonia, ſaith, that in the vehemency of her prayer, ſhe came to a Religious impudency with God, ſo as to threaten heaven, and tell God, that ſhe would never depart from his Altar, till ſhe had her petition granted.

Let us make it our buſineſſe to follow theſe noble examples, as ever we would ſo Prince it in prayer as to prevail with God. An importunate ſoul in prayer, is like the poor beggar, that prayes and knocks, that prayes and waits, that prayes and works, that knocks and knits, that begs and patches, and will not ſtir from the door till he hath an alms. Well Friends, remember p. 339this, God reſpects no more luke-warm prayers, than he doth luke-warm perſons; and they are ſuch that he hath threatned to ſpue out of his mouth. Thoſe prayers that are but lip-labour, are loſt-labour: And therefore in all your Cloſet-prayers, look to the fervency of your ſpirits.

My Seventh Advice and counſel is this, Be conſtant, as well as ſervent in Cloſet-prayer; look that you hold on, and hold out, and that you perſevere to the end in private prayer. 1 Theſ. 5. 17. Pray without ceaſing. A man muſt alwayes pray habitually, though not actually; he muſt have his heart in a praying diſpoſition, in all eſtates and conditions: Though Cloſet-prayer may have an intermiſſion, yet it muſt never have a ceſſation. Luke 18. 1. And he ſpake a Parable unto them, to this end, that men ought alwayes to pray, and not to faint, or as the Greek hath it, not foreignto ſhrink back, as ſluggards in work, p. 340or cowards in war. Cloſet-prayer is a fire like that on the Altar, that was never to go out, day, nor Lev. 12. 6.Lev 12:6night. 1 Theſ. 3. 10. Night and day praying exceedingly: Paul ſpeaks like a man made up all of prayer, like a man that minded nothing ſo much as prayer. So Epheſ. 6. 18. Praying alwayes with all prayer and ſupplication in the ſpirit, and watching. thereunto with all perſeverance. Calvin makes this difference between praying alwayes in the beginning of this Verſe, and praying with perſeverance, in the end of this Verſe; By praying alwayes (ſaith he) he exhorts us to pray in proſperity as well as in adverſity, and not to quit the duty of prayer in a proſperous eſtate, becauſe we are not driven to it by outward preſſing neceſſities and miſeries; and by praying with perſeverance, he admoniſheth us that we be not weary of the work, but continue inſtant and conſtance in its performance, though we have not preſently what we pray for. So that praying alwayes, is oppoſed to a neglect of the Duty, in its proper p. 341times and ſeaſons; and praying with perſeverance, is oppoſed to a fainting in our ſpirits, in reſpect of this or that particular ſuit or requeſt, that we put up to God. When God turns a deaf ear to our prayers, we muſt not fret nor faint, we muſt not be diſmayed nor diſcouraged; but we muſt hold up and hold on in the Duty of prayer with invincible patience, courage, and conſtancy, as the Church did, Lament. 3. 8, 44, 55, 56, 57. compared. Col. 4. 2. Continue in prayer, and watch in the ſame with thanksgiving. We muſt be conſtant and inſtant in Cloſet-prayer; we muſt wait upon it, and lay all aſide for it. He that is only in his Cloſet by fits and ſtarts, will neither glorifie God, nor advantage his own ſoul. If we do not make a trade of Cloſet-prayer, we ſhall never make any yearnings of Cloſet-prayer. Look as they that get money by their Iron Mills, do keep a continual fire in their Iron Mills; ſo they that will p. 342get any ſoul-good by Cloſet-duties, they muſt keep cloſe and conſtant to Cloſet-duties. The hypocrite is only conſtant in inconſtancy, he is only in his Cloſet by fits and ſtarts; now and then, when he is in a good mood, you ſhall find him ſtep into his Cloſet, but he never holds it; Job 27. 10. Will he alwayes call upon God? or as the Hebrew hath it, VVill he in every time call upon God? When they are under the ſmarting rod, or when they are upon the tormenting rack, or when they are under Iſa. 26. 16. Pſal. 78. 34. Zech. 7. 5.Isa 26:16Ps 78:34Zech 7:5grievous wants, or when they are ſtruck with panick feares, &c. then you ſhall have them run to their Cloſets, as Joab run to the horns of the Altar, when he was in danger of death; but they never perſevere, they never hold out to the end; and therefore in the end they loſe both their Cloſet-prayers, and their Souls together.

It was a moſt prophane and Heil. Mic. P. 376.blaſphemous ſpeech of that atheiſtical wretch, that told God, that p. 343he was no common beggar, and that he never troubled him before with prayer, and if he would but hear him that time, he would never trouble him again.

Cloſet-prayer is a hard work, and a man muſt tug hard at it, and ſtick cloſe to it, as Jacob did, if ever Ge… 32.he intends to make any internal or eternal advantages by it. Daniel choſe rather to run the hazzard Dan. 6.Dan 6of his life, than to give over praying in his Chamber. 'Tis not he that begins in the ſpirit, and ends in the fleſh; 'tis not he that Gal. 3. 3. Luke 9. 62. Mat. 24. 13. Rev. 2. 17.Gal 3:3Luke 9:62Matt 24:13Rev 2:17puts his hand to the plow, and looks back; but he that perſeveres to the end in prayer, that ſhall be ſaved and crowned: 'Tis he that perſeveres in well doing, that ſhall eat of the hidden Manna, and that ſhall have the White Stone, and in the ſtone a new name written, which no man knows ſaving him that receiveth it. Thoſe precious praying mourning ſouls, in that Ezek. 9. 4, 6. that were marked to be preſerved in Jeruſalem, were diſtinguiſhed (ſay ſome of the learned) by p. 344the Character foreign Tau, which is the J. Menoch. Com. in Ezek. Cap. 9. 4.laſt of all the Hebrew letters, to teach them, that they muſt hold out, and hold on to the end in well doing. 'Tis conſtancy in Cloſet-duty, that crowns the Chriſtian, and commends the duty.

But would God have his people to caſt off their callings, and to caſt off all care of their Relations, and ſhut themſelves up in their Cloſets, and there ſpend their whole time in ſecret prayer? O no, Every Duty muſt have its time and place; Eccl. 3. 1.Eccl 3:1and as one friend muſt not ſhut out another, ſo one Duty muſt not ſhut out another: The Duties of my particular calling, as I am a man, muſt not ſhut out the Duties of my generall calling, as I am a Chriſtian; nor the Duties of my general calling as I am a Chriſtian, muſt not ſhut out the Duties of my particular calling, as I am a man. But that you may be fully ſatisfied in this caſe, you muſt remember, that a man may be ſaid to pray alwayes.

p. 345Firſt, When his heart is alwayes in a praying frame. Look as a man may be truly ſaid to give alwayes, whoſe heart is alwayes in a giving frame; and to ſuffer alwayes, whoſe heart is alwayes in a ſuffering frame. For thy ſake are Pſal. 44. 22. 2 Pet. 2. 14. Jer. 9. 3.Ps 44:222 Pet 2:14Jer 9:3we killed all the day long. And to ſin alwayes, whoſe heart is alwayes in a ſinning frame: So a man may be as truly ſaid to pray alwayes, whoſe heart is alwayes in a praying frame.

Secondly, A man prayes alwayes, when he takes hold on every fit ſeaſon and opportunity for the pouring out of his ſoul before the Lord in his Cloſet. To pray alwayes is foreign to pray in every opportunity; but of this before.

It is obſerved by ſome, of Proteus, that he was wont to give certain oracles, but it was hard to make him ſpeak and deliver them, but he would turn himſelf into ſeveral ſhapes and forms; yet if they would hold out, & preſs him hard p. 346without fear, into whatſoever form or ſhape he appeared, they were ſure to have ſatisfactory Oracles: So if we continue conſtant in our Cloſet-wreſtlings with God, if we hold on in private prayer, though God ſhould appear to us in the form or ſhape of a Judge, an enemy, a ſtranger, we ſhall certainly ſpeed at laſt. O woman, great is thy faith, be it unto Mat. 5. 28.Matt 5:28thee even as thou wilt; and her Daughter was made whole from that very hour.

The Philoſopher being asked in his old age, why he did not give over Non progredi eſt regredi.his practiſe, & take his eaſe, anſwered, when a man is to run a race of fourty furlongs, would you have him ſit down at the nine and thirtieth, and ſo loſe the prize, the Crown for which he ran? O Sirs, if you hold not out to the end in Cloſet-prayer, you will certainly loſe the heavenly prize, the Crown of Life, the Crown of Righteouſneſſe, the Crown of Glory. To continue in giving glory to God in this way of duty, is as neceſſary p. 347and requiſite, as to begin to give glory to God in this way of duty; for though the beginning be more than half, yet the end is more than all. The God of all perfections looks that our Ʋltimum vitae, ſhould Finis coronot opus.be his Optimum Gloriae; that our laſt works ſhould be our beſt works, and that we ſhould perſevere in Cloſet-prayer to the end, Rev. 2. 10.

My eighth Advice and Counſel is this, In all your Cloſet-prayers, thirſt, and long after communion Cant. 3. 1, 2, 3. Pſal. 73. ult.Song 3:1Song 3:2Song 3:3Ps 73with God; in all your private retirements, take up in nothing below fellowſhip with God, in nothing below a ſweet and ſpiritual enjoyment of God. Pſal. 27. 4. One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple. The Temple of the Lord, without communion with the Lord of the Temple, will not ſatisfie David's Soul. Pſal 42. 1, 2. As the Hart panteth after the Water brooks, ſo panteth p. 348my ſoul after thee, O God. My Soul thirſteth for God, for the living God; when ſhall I come and appeare before God!

The Hart, as Ariſtotle and others obſerve, is of all creatures moſt hot and dry of it ſelf, but eſpecially when it is chaſed and hunted, then it is extream thirſty: The female is here meant, as the Greek article foreign he Elaphos doth manifeſt; now in the females the paſſions of thirſt are more ſtrong, as the naturaliſts obſerve. By this David diſcovers what a vehement and inflamed thirſt there was in his Soul after communion with God: And as nothing could ſatisfie the hunted▪ Hart but the water brooks; ſo nothing could ſatisfie his ſoul but the enjoyments of God. Pſal. 43. 4. Then will I go unto the Altar of God, unto God my exceeding joy. The altar of God is here put for the worſhip of God; now it was not barely the Worſhip of God, but communion with God in his Worſhip, that was David'e exceeding joy. Pſal. 63. 1, 2, O God, thou p. 349art my God, early will I ſeek thee; my Soul thirſteth for thee, my fleſh longeth for thee in a dry and thirſty Land, where no water is: To ſee thy power and thy glory, ſo as I have ſeen thee in the Sanctuary. Davids ſoul did not thirſt after a Crown; a Kingdom, or any worldly greatneſſe, or glory, but after a choiſe and ſweet enjoyment of God in his wilderneſſe eſtate. Never did any Woman with Child long more after this, or that, than Davids Soul did long to enjoy ſenſible communion with God, in the midſt of all his ſorrows and ſufferings. Pſal. 84. 2. My Soul longeth; yea, even fainteth for the Courts of the Lord: My heart and my fleſh cryeth out for the living God. By the Courts of the Lord, we are to underſtand the ordinances; now theſe without communion with God, would never ſatisfie Davids Soul.

I commend that ſpeech of Bernard, Nanquam abs te, abſ que te recedo: I never come to thee, but by thee; Bern. epiſt. 116.I never come from thee without thee.

p. 350When ever you go into your Cloſets, preſs hard after real and ſenſible Communion with God, that ſo you may come out of your Cloſets with ſome ſhines of God upon your ſpirits; as Moſes came down from the Mount with his Exod. 34. 29, 35.Exod 34:29Exod 34:35face ſhining. O do not take up in your Cloſet-prayers, or tears, or joyes, or enlargements; but labour and long to enjoy that inward and cloſe Fellowſhip with God in your Cloſets, as may leave ſuch a choice, and ſweet favour of God, both upon your hearts and lives, as others may be forced to ſay, ſurely Acts 4. 13.Acts 4:13theſe have been with Jeſus. 'Tis ſad when Chriſtians return from their Cloſets to their ſhops, their trades, their families, their commerce, &c. without the leaſt viſible rayes of divine glory upon them.

O Sirs, Cloſet-prayer will be found to be but a dry, ſapleſſe, live-leſſe, heartleſſe, comfortleſſe, thing, if you do not enjoy Communion with God in it. Communion p. 351with God is the very Life, Soul, and Crown of all your Cloſet-duties; and therefore preſs after it as for Life: When you go into your Cloſets let every thing go, that may hinder your fruition of Chriſt, and let every thing be embraced, that makes way for your enjoyment of Chriſt. O let Cloſet-prayer be a golden bridge, a wherry, a Chariot to convey your Souls over to God, and to bring you into a more intimate Communion with God. Let no Cloſet-duty ſatisfie you or content you, wherein you have not converſed with God, as a Child converſeth with his Father, or as a wife converſeth with her Husband, or as a Friend converſeth with his Friend, even face to face. Nothing ſpeaks out more unſoundneſs, falſneſs, and baſeneſs of heart, than this, when men make Duty, the end of Duty; Prayer, the end of Prayer; than when men can begin a Duty, and go on in a Duty, and cloſe up a Duty, and bleſs and p. 352ſtroake themſelves after a Duty, and yet never enjoy the leaſt Communion with God in the Duty.

But how ſhall a man know when he Queſt. hath a real Communion with God in a Duty or no?

This is a very noble and neceſſary Queſtion, and accordingly it calls for a cleer and ſatisfactory Anſwer; and therefore thus,

Firſt, A man may have Communion Sol. with God in ſorrow and tears, when he hath not Communion with God in joy delight; a Pſal. 51. 17.Ps 51:17man may have Communion with God in a heart-humbling, a heart-melting, and a heart-abaſing way, when he hath not Communion with God in a heart reviving, a heart-cheering, and a heart-comforting way. 'Tis a very great miſtake among many tender ſpirited Chriſtians, to think that they have no Communion with God in their Cloſets, except they meet with God embracing and kiſſing, Cant. 2. 4, 5, 6.Song 2:4Song 2:5Song 2:6cheering and comforting up of p. 353their ſouls; when they find God raiſing the ſprings of joy and comfort in their ſouls, when they find God a ſpeaking peace unto them, when they find the ſingular ſenſible Pſal. 85. 8.Ps 85:8preſence of God cheering, refreſhing, and enlarging of them in their Cloſets, O then they are willing to grant that they have had ſweet Communion with God in their Cloſets; But if God meets with them in their Cloſets, and only breaks their hearts for ſin, and from ſin, if he meets with them and only makes his power and his preſence manifeſt, in debaſing and caſting down of their ſouls, upon the ſight and ſence of their ſtrong corruptions and many imperfections, how unwilling are are they to believe that they have had any Communion with God. Well Friends, remember this once for all, viz. That a Chriſtian may have as real Communion with God in a heart-humbling way, as he can have in a heart-comforting way; a Chriſtian may have as p. 354choice Communion with God John 20. 11,—19.John 20:11when his eyes are full of tears, as he can have when his heart is full of joy. Sometimes God meets with a poor Chriſtian in his Cloſet, and exceedingly breaks him and humbles him, and at other times he meets with the ſame Chriſtian in his Cloſet, and mightily cheers him and comforts him; ſometimes God meets with a poor Soul in his Cloſet, and there he ſweetly quiets him and ſtills him, and at other times he meets with the ſame Soul in his Cloſet, and then he greatly revives him and quickens him: God doth not alwayes come upon the Soul one way, he doth not alwayes come in at one, and the ſame door. We John 3. 8.John 3:8ſometimes look for a Friend to come in at the fore-door, and then he comes in at the back-door; and at other times, when we look for him at the back door, then he comes in at the fore-door; and juſt ſo 'tis with Gods coming into his peoples ſouls: Sometimes they go into their Cloſets, and look that God will come in at the fore-door of joy and comfort, and then God comes in at the back-door of ſorrow and grief; and at other times, when they look that God ſhould come in at the back-door of humiliation, breaking, and melting their hearts, then God comes in at the fore-door of joy and conſolation, cheering and rejoycing their ſouls. But.

Secondly, I anſwer, That all Chriſtians do not enjoy a like Communion with God in their Cloſets; ſome enjoy much Communion with God in their Cloſets, and others enjoy but little Communion with God in their Cloſets. Moſes had a more cleer, glorious, Exod. 33. 11. Deut. 5. 4. Num. 12. 7, 8.Exod 33:11Deut 5:4Num 12:7Num 12:8and conſtant Communion with God in his dayes, than any others had in thoſe times wherein he lived: God ſpake to none face to face, as he did to Moſes. And Abraham in his time had a more cloſe, Gen. 18.Gen 18friendly, and intimate Communion with God, than holy Lot or any others had in that day. And though all the Diſciples (Judas excepted) had ſweet Communion with Chriſt in the days of his fleſh, Mat. 17. 1, 2, 3, 4.Matt 17:1Matt 17:2Matt 17:3Matt 17:4yet Peter, James and John had a more cleer, choice, and full Communion with him, than the reſt had: Among all the Diſciples John had John 13. 23 John 20. 2. and Chap. 21. 20.John 13:23John 20:2moſt boſome Communion with Chriſt, he was the greateſt favourite in Chriſt's Court, he leaned on Chriſt's boſome, he could ſay any thing to Chriſt, and he could know any thing of Chriſt, and he could have any thing of Chriſt; now that all Chriſtians do not enjoy Communion with God alike in their Cloſets may be thus made evident.

Firſt, All Chriſtians do not prepare alike to enjoy Cloſet-Communion with God, and therefore all Chriſtians do not enjoy Communion with God alike in Eccl. 5. 1. Pſal. 10. 17.Eccl 5:1Ps 10:17their Cloſets: Commonly he that prepares and fits himſelf moſt for Cloſet-Communion with God, he p. 357is the man that enjoyes moſt Cloſet-Communion 2 Chron. 30. 17, 18, 19, 20.2 Chr 30:172 Chr 30:182 Chr 30:192 Chr 30:20with God.

Secondly, All Chriſtians do not alike prize Communion with God in their Cloſets; ſome prize Communion with God in their cloſets, before all, & above all other things: As that noble Man … ſaid, Curſed Job 23. 12. Pſal. 119. 127. Mat. 13. 45, 46.Job 23:12Ps 119:127Matt 13:45Matt 13:46be he that prefers all the world to one hours Communion with God: They look upon it as that pearl of price, for the enjoyment of which, they are ready to ſell all, and part with all; others prize it at a lower rate, and ſo enjoy leſs of it, than thoſe that ſet a higher price and value upon it.

Thirdly; All Chriſtians do not a-like preſs after Communion with God in their Cloſets; ſome preſs after Communion with God in their Cloſets, as a condemned man preſſes after a pardon, or as a cloſe priſoner preſſes after enlargment, or as a poor beggar preſſes after an almes; now, you know Pſal. 73. 8. Iſa. 26. 8, 9.Ps 73:8Isa 26:8Isa 26:9theſe preſs on with the greateſt earneſtneſs, the greateſt fervency, p. 358and the greateſt importunity immaginable: But others preſs after Communion with God in their Cloſets more coldly, more careleſly, more ſlightly, more lazily. I have put off my Coat, how ſhall I put Cant. 5. 3.Song 5:3it on? I have waſhed my feet, how ſhall I defile them … …ow they that preſs hardeſt after Communion with God in their Cloſets, they are uſually bleſt with the higheſt degrees of Cloſet-Communion with God.

Fourthly, All Chriſtians don't a-like improve their Communion with God in their Cloſets; and therefore all Chriſtians don't enjoy Communion with God a-like in their Cloſets. Some Chriſtians do make a more wiſe, a more humble, a more holy, a more faithful, a more fruitful, and a more conſtant improvement of their Cloſet-Communion with God than others do, and therefore they are bleſt with higher degrees of Communion with God than others are: Some Chriſtians do p. 359more improve their Cloſet-Communion with God againſt the world, the fleſh, and the Devil, than others doe; and therefore no wonder if they do enjoy more Communion with God in their Cloſets than others do.

Fifthly, All Chriſtians do not a-like need Communion with God in their Cloſets; and therefore all Chriſtians have not a-like Communion with God in their Cloſets. All Chriſtians have not alike place in the myſtical body of Chriſt, 1 Cor. 12. 14,—ult.1 Cor 12:14ſome rule, and others are ruled; now every man ſtands in more or leſs need of Communion with God, according to the place that he bears in the body of Chriſt. Again, all Chriſtians have not a-like burdens to bear, nor a-like difficulties to encounter with, nor a like dangers to eſcape, nor a-like temptations to wreſtle with, nor a-like paſſions and corruptions to mortifie, nor a-like mercies and experiences to improve, &c. and therefore all Chriſtians don't need alike p. 360Communion with God in their Cloſets: Now commonly God lets himſelf out more or leſſe in wayes of Communion, according as the various neceſſities and conditions of his people doth require.

Sixthly and laſtly, All Chriſtians do not a-like meet with outward interruptions, nor inward interruptions; and therefore all Chriſtians have not a-like Communion with God in their Cloſets. Some Chriſtians meet with a world of outward and inward interruptions more than others doe; ſome Chriſtians outward Callings, Relations, Conditions, and Stations, &c. do afford more plentiful matter and occaſions, to interrupt them in their Cloſet-Communion with God, than other Chriſtians Callings, Relations, Conditions, and Stations doe, &c. Beſides Satan is more buſie with ſome Chriſtians, than he is with other Chriſtians; and corruptions work more ſtrongly and violently in p. 361ſome Chriſtians, than they do in other Chriſtians, &c. and let me add this to all the reſt, that the very natural tempers of ſome Chriſtians are more averſe to cloſet duties, than the natural tempers of other Chriſtians are; and therefore all Chriſtians have not a-like Communion with God in their Cloſets, but ſome have more and ſome have leſs, according as God in his infinite Wiſdome ſees beſt.

Now let no Chriſtian ſay, that he hath no Communion with God in Cloſet-prayer, becauſe he hath not ſuch a full, ſuch a choice, ſuch a ſweet, ſuch a ſenſible, and ſuch a conſtant Communion with God in Cloſet-prayer, as ſuch and ſuch Saints have had, or as ſuch and ſuch Saints now have; for all Saints do not alike enjoy Communion with God in their Cloſets, ſome have more, ſome have leſs; ſome have a higher degree, others a lower; ſome are wrapt up in the third heaven, when others are but wrapt up in the clouds: What man p. 362is there ſo childeſt and babiſh as to argue thus, That he hath no wiſdome, becauſe he hath not the wiſdome of Solomon; or, that he hath no ſtrength, becauſe he hath not the ſtrength of Sampſon; or, that he hath no life, becauſe he hath not the ſwiftneſs of Ahimaaz; or, that he hath no eſtate, becauſe he hath not the riches of Dives: and yet ſo childiſh and babiſh many weak Chriſtians are, as to argue thus, viz. that they have no Communion with God in their Cloſets, becauſe they have not ſuch high, ſuch comfortable, and ſuch conſtant Communion with God in their Cloſets, as ſuch and ſuch Saints have had, or as ſuch and ſuch Saints now have; whereas they ſhould ſeriouſly conſider, that though ſome Saints have a great Communion with God, yet other Saints have but a ſmall Communion with God; and though ſome Chriſtians have a ſtrong Communion with God, yet other Chriſtians have but a weak Communion p. 363with God; and though ſome of the people of God have a very cloſe and neer Communion with God, yet others of the people of God have but a more remote Communion with God; and though ſome of Gods ſervants have a daily, conſtant, and uninterrupted Communion with God, yet others of his ſervants have but a more tranſient and inconſtant Communion with God. But,

Thirdly, I anſwer, When a man acts grace in Cloſet-duties, then certainly he hath Communion with God in Cloſet-duties; 2 Tim. 1. 17. 1 Tim. 2. 8.2 Tim 1:171 Tim 2:8when a man in Cloſet-duties acts faith on God, or faith on the promiſes, or faith on the blood of Chriſt, or when a man in private duties acts repentance for ſin, or love to Jeſus Chriſt, or ſets up God as the object of his fear, or as the object of his joy, &c. then he hath Communion with God, then he hath fellowſhip with the Father, 1 John 1. 3.1 John 1:3and with the Son. An unregenerate man may act gifts and parts p. 364in a duty, but he cannot act grace in a duty; for no man can act grace in a duty, but he that hath grace in his ſoul: And hence it comes to paſſe that unſanctified Iſa. 1. 11, 12, 13▪Isa 1:11Isa 1:12Isa 1:13perſons under the higheſt activity of their arts, parts, and gifts in religious duties, enjoy no Communion with God at all, witneſs the Scribes and Phariſes, Demas, Judas, Simon Magus, &c. As ever you would have an evidence of your Communion with God in Cloſet-duties, carefully look to the activity of your graces, carefully 2 Tim. 1. 6.2 Tim 1:6ſtir up the grace of God which is in you. But,

Fourthly, I anſwer, When a man hath Communion with God in his Cloſet, then he gives God the glory of all his actings and Pſal. 115. 1.Ps 115:1activities. Communion with God alwayes helps a man to ſet the Crown of praiſe and honour upon the head of God, witneſſe that gracious and grateful Doxology of David and his people in that 1 Chr. 29. 13. Now therefore our God, we p. 365thank thee, and praiſe thy glorious name. Men that enjoy no Communion with God in Religious Duties, are ſtill a ſacrificing unto their own Net, and a burning incenſe unto Hab. 1. 16.Hab 1:16their own Drag; they are ſtill a bleſſing themſelves, and a ſtroaking of themſelves, and applauding Luke 17. 11. 12.Luke 17:11Luke 17:12themſelves, they think the Garland of praiſe, the Crown of honour becomes no head but their own; but now, men that enjoy Communion with God in Religious Duties, they will uncrown themſelves to crown God, they will uncrown their duties, to Crown the God of their duties, they will Acts 3 11, 12, 13, 16. Rev. 4. 10. 11. Chap. 5. 11, 12.Acts 3:11Acts 3:12Acts 3:13Acts 3:16Rev 4:10Rev 4:11uncrown their arts, parts, gifts and inlargments, to ſet the Crown of praiſe upon the head of God alone. Thou thinkeſt that thou haſt Communion with God in Cloſet-duties, yea, thou ſayeſt that thou haſt Communion with God in Cloſet-duties, but on whoſe head doſt thou put the garland of praiſe? if on Pſal. 148. 13.Ps 148:13Gods head, thou haſt Communion with God; if on thine own head, p. 366thou haſt no Communion with God. As all the Rivers run into the ſea, & all the lines meet in the Center; ſo when all our Cloſet-duties terminate and center in the advance of Gods glory, then have we communion with God in them.

Conſtantine did uſe to write the Name of Chriſt over his door. When a man hath Communion with Chriſt in a duty, then he will write the Name of Chriſt, the Honour of Chriſt upon his duty. Some ſay, that the Name of Jeſus was engraven upon the heart of Ignatius; ſure I am, when a man hath Communion with God in a Duty, then you ſhall find the Honour and Glory of Jeſus engraven upon that Duty. But,

Fifthly, I anſwer, When the performance of Cloſet-duties leaves the ſoul in a better frame, then a man hath Communion with God in them: When a man comes off from Cloſet-duties in a more holy frame, or in a more humble frame, or in a more ſpiritual p. 367frame, or in a more watchful frame, or in a more heavenly frame, or in a more broken frame, or in a more quickened and enlivened frame, &c. then certainly he hath had Communion with God in thoſe Duties. When a man comes out of his Cloſet, and finds the frame of his heart to be more ſtrongly ſet againſt ſin than ever, and to be more highly reſolved to walk with God than ever, and to be more eminently crucified to the world than ever, and to be more divinely fix't againſt temptations than ever, then without all peradventure he hath had communion with God in his cloſet.

Sixthly, I anſwer, when Cloſet-duties fit a man for thoſe other duties that lye next his hand, then doubtleſs he hath had Communion with God in them: When private duties fit a man for publick duties, or when private duties fit a man for the duties of his place, calling, and condition, wherein God hath ſet him, then certainly he p. 368hath had fellowſhip with God in Eccl. 9. 10.Eccl 9:10them: When a man in Cloſet-duties finds more ſpiritual ſtrength and power to perform the duties that are next incumbent upon him, then aſſuredly he hath met with God; when private prayer fits me more for family-prayer, or publick prayer, then I may ſafely conclude that God hath drawn neer to my ſoul in private prayer; or when one Cloſet-duty fits me for another Cloſet-duty, as when praying fits me for reading, or reading for praying; or when the more external duties in my Cloſet, viz. reading or praying, fits me for thoſe more ſpiritual and internal duties, viz. ſelf-examination, holy meditation, ſoul-humiliation, &c. then I may reſt ſatisfied that there hath been ſome choice intercourſe between God and my ſoul: When the more I pray in my Cloſet, the more fit I am to pray in my Cloſet; and the more I read in my Cloſet, the more fit I am to read in my Cloſet; and the more I p. 369meditate in my cloſet, the more fit I am to meditate in my cloſet; & the more I ſearch and examine my heart in my Cloſet, the more fit I am to ſearch and examine my heart in my Cloſet; and the more I humble and abaſe my ſoul in my cloſet, the more fit I am to humble & abaſe my ſoul in my cloſet; then I may be confident that I have had communion with God in my Cloſet.

Seventhly, I anſwer, That all private communion with God is very ſoul-humbling and ſoul-abaſing. Abraham was a man that had much private communion with God, and a man that was very vile and low in his own eyes, Gen 18. 27. And Abraham anſwered and ſaid, Behold, now I have taken upon me to ſpeak unto the Lord, which am but duſt and aſhes: In reſpect of my original (ſaith Abraham) I am but baſe duſt and aſhes; and in reſpect of my deſerts▪ I deſerve to be burnt to aſhes. There are none ſo humble, as they that have neereſt communion with God. Jacob was a man that p. 370Gen. 28. 10,—18.Gen 28:10had much private communion Gen. 32. 24, to 31.Gen 32:24–31with God, and a man that was very little in his own eyes, Gen. 32. 10. I am not worthy of the leaſt of all the mercies, and of all the truth, which thou haſt ſhewed unto thy ſervant; or as the Hebrew hath it, I am leſs than Gen. 31. 38,—41.Gen 31:38all thy mercies. When Jacob had to deal with Laban he pleads his merit, but when he hath to do with God he debaſeth himſelf below the leaſt of his mercies. Moſes was a man that had much private communion with God (as I have formerly evidenced) and a man that was the meekeſt and humbleſt perſon in all the world, Numb. 12. 3. Now the man Moſes was very meek, above all the men that were upon the face of the earth.

Joſephus writing of Moſes ſaith (if he may be believed) that he was ſo free from paſſions, that he knew no ſuch thing in his own ſoul; he only knew paſſions by their names, and ſaw them in others, but felt them not in himſelf. And ſo, when the glory of God appeared to him, he falls upon p. 371his face, Numb. 16. 22. in token of humility and ſelf-abaſing. David was a man that had much private communion with God, as is granted on all hands, and how greatly doth he debaſe himſelf, and vilifie himſelf! 1 Sam. 26. 20. The King of Iſrael is come out to ſeek a flea; and what more weak and contemptible than a flea? So Chap. As Nazianzen ſaid of Athanaſius, He was high in worth, and humble in heart.24. 14. After whom is the King of Iſrael come out? after whom doſt thou purſue? after a dead dog, after a flea? As if David had ſaid, 'Tis not worth the while, the labour, 'tis below the Dignity and Honour of the King of Iſrael to take ſuch pains and to purſue ſo violently after ſuch a poor nothing as I am, who hath no more ſtrength nor power to bite or hurt, than a dead dog, or a poor flea hath. So Pſal. 226. But I am a worm and no man. Now what is more weak? what leſs regarded? what more deſpicable? what more trampled under-foot, than a poor worm? The Hebrew word Tolagnath that is here rendred worm, ſignifies very little worm, ſuch as p. 372breed in Scarlet, which are ſo little that a man can ſcarcely ſee them, or perceive them. Thus you ſee that holy David debaſeth himſelf below a worm, yea, below the leaſt of worms. No man ſets ſo low a value upon himſelf, as he doth, who hath moſt private communion with God. The four and twenty Elders caſt down their crowns at the feet of Jeſus Chriſt, Rev. 4. 10, 11. Their Crowns note all their inward and outward dignities, excellencies and Anſtin being once asked, what was the firſt grace, anſwered, humility; what the ſecond, humility; what the third, humility.glories; and the caſting down of their Crowns, notes their great humility and ſelf-debaſement. When Chriſtians in their Cloſets, and out of their Cloſets, can caſt down their crowns, their duties; their ſervices, their graces, their enlargments, their enjoyments, &c. at the feet of Jeſus Chriſt, and ſit down debaſing and leſſening of themſelves, then certainly they have had a very neer and ſweet communion with God.

p. 373Chryſoſtome hath a remarkable ſaying of Humility, Suppoſe (ſaith he) that a man were defiled with all manner of ſin and enormity, yet humble, and another man enriched with gifts, graces, and duties, yet proud, the humble ſinner were in a ſafer condition than this proud Saint.

VVhen a man can come off from Cloſet-duties, and ſay as Ignatius once ſaid of himſelf, Non ſum dignus dici minimus, I am not worthy to be called the leaſt; then certainly he hath had fellowſhip with God in them. All the Communion that the creature hath with God in his Cloſet is very ſoul-humbling and ſoul-abaſing. In all a mans communion with God, ſome beams, ſome rayes of the glory and majeſty of God will ſhine forth upon his ſoul. Now all divine manifeſtations are very humbling and abaſing, as you may cleerly ſee in thoſe two great inſtances of Job and Iſaiah, Job 42. 5, 6. I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee: Wherefore I abhor my ſelf, p. 374and repent in duſt and aſhes. Iſa. 6. 1, 5. In the year that King Ʋzziah died, I ſaw alſo the Lord ſitting upon a throne high and lifted up, and his train filled the Temple: Then ſaid I, wo is me, for I am undone, becauſe I am a man of unclean lips, and I dwell in the midſt of a people of unclean lips; for mine eyes have ſeen the King, the Lord of Hoſts. What ſweet communion had Elias with God in the low cave!

There was a Gentlewoman (of no ordinary quality or breeding) who being much troubled in mind, and ſadly deſerted by God, could not be drawn by her husband or any other Chriſtian friends, either to hear or read any thing, that might work for her ſpiritual advantage; at laſt, her husband by much importunity prevailed ſo far with her, that ſhe was willing he ſhould read one Chapter in the Bible to her; ſo he read that Iſa. 57. and when he came to the fifteenth verſ For thus ſaith the high & lofty one that inhabiteth eternity, whoſe name is Holy, I dwell in the high and holy place, p. 375with him alſo that is of a contrite and humble ſpirit, to revive the ſpirit of the humble, and to revive the heart of the contrite ones. O ſayes ſhe, is it ſo, that God dwells with a contrite and humble ſpirit, then I am ſure he dwells with me, for my heart is broken into a thouſand pieces: O happy text and happy time, that ever I ſhould hear ſuch comfort! and ſhe was thereupon recovered. The more communion any man hath with God, the more humble and broken his heart will be.

Holy Bradford was a man that Fox his Acts and Mon.had much private communion with God, and he would many times ſubſcribe himſelf in his letters John the hypocrite, and a very painted ſepulchre. Agur was one of the wiſeſt and holieſt men on the earth in his dayes, and he condemned Pro. 30. 2.Prov 30:2himſelf for being more brutiſh than any man, and not having the underſtanding of a man. How ſweet is the ſmel of the lowly Violet (that hides his head) above p. 376all the gaudy Tulips that be in your garden! The lowly Chriſtian is the moſt amiable and the moſt lovely Chriſtian. VVhen a man can come out of his Cloſet, and cry out with Auguſtine, I hate that which I am, and love and deſire that which I am not: Oh wretched man that I am, in whom the Croſs of Chriſt hath not yet eaten out the poyſonous and bitter taſt of the firſt tree. Or as another ſaith, Lord, I ſee, and yet am blind; I will, and yet rebel; I hate, and yet I love; I follow, and yet I fall; I preſs forward, yet I faint; I wreſtle, yet I halt; then he may be confident that he hath had communion with God in his Cloſet. He that comes off from Cloſet-duties in a ſelf-debaſing way, and in laying of himſelf low at the foot of God, he certainly hath had communion with God; but when men come out of their Cloſets with their Luke 18. 11, 12.Luke 18:11Luke 18:12hearts ſwelled and lifted up, as the hearts of the Phariſees were, 'tis evident that they have had no communion with God: God hath not p. 377been neer to their ſouls, who ſay, ſtand by thy ſelf, come not neer to me, for I am holier than thou, Iſa. 65. 5. But,

Eighthly and laſtly, VVhen a man finds ſuch a ſecret vertue and power running through his Cloſet-duties, as wounds and weakens his beloved corruption, as breaks the ſtrength and the power of his ſpecial ſin, as ſets his heart more fully, reſolutely, and conſtantly againſt his darling luſt, as ſtirs up a greater rage, and a more bitter hatred, and a more fierce indignation againſt the Toad in the boſome, then certainly he hath had communion with God in his Cloſet-duties. Conſult theſe Scriptures, Iſa. 2. 20. In that day, a man ſhall caſt his Idols of Silver, and his Idols of Gold, which they have made, each one for himſelf to worſhip, to the Moles and to the Bats. In the day wherein God ſhould take theſe poor hearts verſ. 3.into communion with himſelf, their hearts ſhould be filled with ſuch rage and indignation againſt p. 378their moſt delectable and deſireable Idols, that they ſhould take not only thoſe made of trees and ſtones, but even their moſt precious and coſtly Idols, thoſe that were made of Silver and Gold, and caſt them to the moles and to the bats, to note their horrible hatred, and indignation againſt them. Idolatry was the darling ſin of the Jews; their hearts were ſo exceedingly affected and delighted with their Idols, that they did not care what they ſpent upon them, Iſa. 46. 6. They laviſh Gold out of the bag, and weigh Silver in the ballance, and hire a Goldſmith, and he maketh it a God; they fall down, yea, they worſhip. The word here uſed for laviſh, in the Hebrew ſignifies properly to waſt, or ſpend riotouſly; they ſet ſo light by their treaſure, that they cared not what they ſpent upon their Idols: God gave them Gold and Silver, as pledges of his favour and bounty, and they laviſh it out upon their Idols, as if God had hired them to be wicked: O but p. 379when God ſhould come and take theſe poor wretches into a cloſe and neer communion with himſelf, then you ſhall find their wrath and rage to riſe againſt their Idols, as you may ſee in that Iſa. 30. verſ. 19, 20, 21. Their communion with God is more than hinted; but mark, verſe 22. Ye ſhall defile alſo the covering of thy graven images of Silver, and the ornament of thy molten images of Gold; thou ſhalt caſt them away as a menſtrous cloath, thou ſhalt ſay unto it, get thee hence. None defile, deface, deteſt, and diſgrace their Idols, like thoſe that are taken into communion with God. Fellowſhip with God will make a man caſt away, as a menſtrous cloath, thoſe very Idols, in which he hath moſt delighted, and with which he hath been moſt pleaſed and enamoured. Idols were Ephraims boſom ſin, Hoſ. 4. 17. Ephraim is joyned (or glewed, as the Hebrew hath it) to Idols: let him alone. O but when you find Ephraim taken into a cloſe communion with God, as you do in p. 380that Hoſ. 14. 4, 5, 6, 7. then you ſhall find another ſpirit upon him, v. 8. Ephraim ſhall ſay, what have I to do any more with Idols? I have had too much to do with them already, I will never have to do with them any more: O how doth my Soul deteſt and abhor them, and riſe up againſt them! O how do I now more loath and abominate them, than ever I have formerly loved them, or delighted in them! After the return of the Jews out of Babilon, they ſo hated and abhorred Idols, that in the time of the Romans they choſe rather to die, than ſuffer the Eagle, which was the imperial arms, to be ſet up in their Temple.

Though Cloſet-duties are weak in themſelves, yet when a man hath Communion with God in them, then they prove exceeding powerful to the caſting down of ſtrong holds, and vain imaginations, … Cor. 10. 4, 5.and every high thing and thought, that exalteth it ſelf againſt the knowledge of God. When a p. 381man comes out of his Cloſet with a heart more fully and ſtedfaſtly ſet againſt every known ſin, but eſpecially againſt his boſome ſin, his darling ſin, his Dalilah that he played and ſported himſelf moſt with, and that he hath hugged with pleaſure and delight in his boſome, then certainly he hath had private Communion with God.

After Moſes had enjoyed fourty dayes private communion with God in the Mount, how did his heart riſe, and his anger wax hot againſt the Molten Calf that his people had made! Exod. 32. 19, 20. And it came to paſs, as ſoon as he came nigh unto the Camp, that he ſaw the Calf and the dancing, and Moſes anger waxed hot, and he caſt the Tables out of his hands, and brake them beneath the mount: and he took the Calf which they had made, and burnt it in the fire, and ground it to powder, & ſtrawed it upon the water, & made the children of Iſrael drink of it. Moſes had never more intimate fellowſhip with God than p. 382now, and he never diſcovered ſo much holy zeal, anger and indignation againſt ſin as now. When a man comes off from the mount of Cloſet-duties with a greater hatred, anger, wrath, and indignation againſt boſom ſins, darling ſins, complexion ſins, that were once as dear to him as right hands, or right eyes, or as Dalilah was to Sampſon, or Herodias to Herod, or Iſaac to Abraham, or Joſeph to Jacob, then certainly he hath had communion with God in thoſe Duties. When a man finds his beloved ſins, his Dalilahs (which like the Prince of Devils command all other ſins) to fall before his cloſet-duties, as Dagon fell before the Ark, or as Goliah fell before David, then aſſuredly he hath had fellowſhip with God in them. Pliny writes of ſome Families that had privy marks on their Bodies, peculiar to thoſe of that Line. Certainly, there are no Families, no perſons, but have ſome ſin or ſins, ſome privy marks on their ſouls, that may in p. 383a peculiar way be called theirs. Now when in private duties they find the bent of their hearts, and the purpoſes, reſolutions, and inclinations of their ſouls more raiſed, inflamed, and ſet againſt theſe, they may ſafely and comfortably conclude, that they have had communion with God in them. O Sirs, there is no boſome ſin ſo ſweet or profitable, that is worth burning in hell for, or worth ſhutting out of Heaven for; and therefore in all your private duties and ſervices, labour after that communion with God in them, that may break the neck and heart of your moſt boſome ſins. When Darius fled before Alexander, that he might run the faſter out of danger, he threw away his Maſſie Crowne from his head. As ever you would be ſafe from eternal danger, throw away your golden and your ſilver Idols, throw away your boſome ſins, your darling luſts.

And thus I have done with the Anſwers to that noble and neceſſary p. 384Queſtion, that was laſt propoſed.

My Ninth Advice and Counſel is this, In all your Cloſet-Duties look that your ends be right, look Chriſtus opera noſtra, non tam actibus quam finibus penſat. Zanch.that the Glory of God be your ultimate end, the mark, the white, that you have in your eye. There is a great truth in that old ſaying, (Quod non actibus, ſed finibus penſantur officia) That duties are eſteemed not by their acts, but by their ends. Look as the ſhining Sun puts out the light of the fire; ſo the glory of God muſt conſume all other ends. There may be malum opus in bona materia, as in Johu's zeal. Two things make a good Chriſtian, good actions, and good aims. And though a good aim doth not make a bad action good (as in Ʋzzah) yet a bad aim makes a good action bad (as in Jehu) whoſe Juſtice was approved, but his Policy puniſhed. God writes a nothing upon all thoſe ſervices, wherein mens ends are not right, Jer. 32. 23. They obeyed not thy voyce, neither walked in p. 385thy Law, they have done nothing of all that thou haſt commanded them to do. So Dan. 9. 13. All this evill is come upon us, yet made we not our prayer before the Lord our God. The Jewes were very much in religious Duties and Services; witneſs Iſa. 1. 11, 12, 13, 14, 15. Iſa. 58. 1, 2, 3. Zech. 7. 5, 6. I might produce a hundred more witneſſes to confirm it, were it neceſſary; but becauſe they did not aim at the Glory of God in what they did, therefore the Lord writes a nothing upon all their Duties and Services. It was Ephraims folly, that he brought forth fruit unto himſelf. Hoſ. 10. 1.Hos 10:1And it was the Phariſees hypocriſie, that in all their duties and Mat. 6. 1, 2, 3, 4, 5.Matt 6:1Matt 6:2Matt 6:3Matt 6:4Matt 6:5ſervices they lookt at the praiſe of men: Verily, ſaith Chriſt, you have your reward; a poor, a pitiful reward indeed. Such men ſhall be ſure to fall ſhort of divine acceptance, and of a glorious recompence, that are not able to look above the praiſes of men. Woe to that man, that with Auguſtus is ambitious to go off the Stage (of p. 386Duty) with a plaudite. Peter was See more of this in my Treatiſe on Holineſs, page 157, to p. 168.not himſelf when he denyed his Lord, and curſed himſelf to get credit amongſt a curſed crew. As ever you would ask & have, ſpeak and ſpeed, ſeek and find, look that the glory of the Lord be engraven upon all your cloſet-duties. He ſhall be ſure to ſpeed beſt, whoſe heart is ſet moſt upon glorifying of God in all his ſecret retirements. When God Crowns us, he doth but Crown his own gifts in us; and when we give God the Glory of all we do, we do but give him the glory that is due unto his Name, for 'tis he, and he alone, that works all our works in us and for us. All Cloſet Duties are good or bad, as the mark is at which the ſoul aims. He that makes God the object of Cloſet Prayer, but not the end of Cloſet Prayer, doth but loſe his Prayer, and take pains to undoe himſelf. God will be Alexander or Nemo; he will be All in All, or he will be nothing at all. Such prayers never reach the Ear of p. 387God, nor delight the heart of God, nor ſhall ever be lodg'd in the boſome of God, that are not directed to the glory of God. The end muſt be as noble as the means, or elſe a man may be undone after all his doings. A mans moſt glorious actions will at laſt be found to be but glorious ſins, if he hath made himſelf, and not the glory of God, the end of thoſe actions.

My Tenth Advice and Counſel is this, Be ſure that you offer all your Cloſet Prayers in Chriſts Name, and in his alone, John 14. 13, 14. And whatſoever ye ſhall ask in my name, that will I do, that the father may be glorified in the ſon. If ye ſhall ask any thing in my name, I will do it. John 15. 16. That whatſoever ye ſhall ask of the father in my name, he may give it you. John 16. 23, 24, 26. Verily, verily, I ſay unto you, whatſoever ye ſhall ask the father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye ſhall receive, that your joy may be full. At that day ye ſhall ask in my name: p. 388and I ſay unto you, that I will pray the father for you. O Sirs, this is your Priviledg as well as your comfort, that you never deal with God but by a Mediator. When you appear before God, Jeſus Chriſt appears with you, and he appears for you; when you do invocare, then he doth advocare; when you put up your petitions, then he doth make interceſſion for you. Chriſt gives you a commiſſion to put his name upon all your requeſts; and whatſoever prayer comes up with this name upon it, he will procure it an anſwer. In the ſtate of innocency man might worſhip God without a Mediator; but ſince ſin hath made ſo wide a breach between God and Man, God will accept of no worſhip from man, but what is offered up by the hand of a Mediator: Now this Mediator is Chriſt alone, 1 Tim. 2. 5. For there is one God, and one Mediator between God & men, the man Chriſt Jeſus. One Mediator, not of Redemption only (as the Papiſts grant) but of p. 389Interceſſion alſo, which they deny.

The Papiſts make Saints and Angels co▪mediators with Chriſt; but in this, as in other things, they fight againſt cleer Scripture-light. The Apoſtle plainly tells us, that the Office of Interceſſion pertaineth unto Chriſt, as part of his Mediation: Heb. 7 25.Heb 7:25And 'tis certain, that we need no other Maſter of requeſts in Heaven, but the man Chriſt Jeſus; who being ſo neer to the Father, and ſo dear to the Father, and ſo much in with the Father, can doubtleſſe carry any thing with the Father, that makes for his glory, and our good. This was typified in the Law: The High Prieſt alone did enter into Ex. 28. 29.Exod 28:29the Sanctuary, and carry the names of the Children of Iſrael before the Lord, whil'ſt the people ſtood all without; this pointed out Chriſts Mediation. In that Lev. 16. 13, 14. you read of two things. Firſt, of the cloud of Incenſe, that covered the Mercy-Seat. p. 390Secondly, Of the blood of the Bullock, that was ſprinkled before the Mercy-Seat: Now that blood typified Chriſt's ſatisfaction; and the Cloud of Incenſe his Interceſſion.

Some of the learned think, that Chriſt intercedes only by vertue of his merits; others, that 'tis done only with his mouth; I conjecture it may be done both wayes, the rather becauſe Chriſt hath a tongue (as alſo a whole body, but glorified) in Heaven; and is it likely, that that mouth which pleaded ſo much for us on earth, ſhould be altogether ſilent for us in Heaven?

There is no coming to the Father, John 14. 6.John 14:6but by the Son. Chriſt is the true Jacobs Ladder, by which we muſt aſcend to Heaven. Joſeph Gen. 43.Gen 43you know, commanded his Brethren, that as ever they looked for any good from him, or to ſee his face with joy, that they ſhould be ſure to bring their Brother Benjamin along with them. O Sirs, p. 391as ever you would be prevalent with God, as ever you would have ſweet, choice, and comfortable returns from Heaven to all your Cloſet-prayers, be ſure that you bring your Elder Brother, the Lord Jeſus Chriſt, in the arms of your faith, be ſure that you treat and trade with God only in the name of the Lord Jeſus.

'Tis a notable ſpeech that Luther hath upon the 130. Pſalm. Often Dulce nomen Chriſti.and willingly (ſaith he) do I inculcate this, that you ſhould ſhut your eyes, and your ears, and ſay, you know no God out of Chriſt, none but he that was in the lap of Mary, and ſucked her breaſts: He meanes, none out of him. When you go to Cloſet-prayer, look that you pray not in your own names, but in the name of Chriſt; and that you plead not in your own names, but in the name of Chriſt; and that you believe and hope not in your own names, but in the name of Chriſt; and that you look not to ſpeed in your own names, but in the name of Chriſt, p. 392Col. 3. 17. And whatſoever ye do in word or deed, do all in the name of the Lord Jeſus. Whatſoever we do, we are to do it by the authority of Chriſt, and through the aſſiſtance of Chriſt, and in the name of Chriſt, and for the ſake and glory of Chriſt. Chriſt's name is ſo precious and powerful with the Father, that it will carry any ſuit, obtain any requeſt at his hands. Jeſus in the China Tongue ſignifies the riſing Sun. When a man writes the name of Jeſus upon his Cloſet-prayers, then he ſhall be ſure to ſpeed. though God will not give a man a drop, a ſip, a crum, a cruſt, for his own ſake; yet for Jeſus ſake he will give the beſt, the choyceſt, and the greateſt bleſſings that heaven affords; that name is ſtill mighty and powerful, prevalent and precious before the Lord. The prayers that were offered up with the incenſe upon the Altar were pleaſing, Rev. 8. 3. and came up with acceptance, verſ. 4. Joſephs Brethren were kindly uſed for p. 393Benjamins ſake. O Sirs, all our duties and ſervices are accepted of the Father, not for their own ſakes, nor for our ſakes, but for Chriſt's ſake. There are no prayers that are either hard, owned, accepted, regarded or rewarded, but ſuch as Chriſt puts his hand to. If Chriſt doth not mingle his blood with our ſacrifices,, our ſervices, they will be loſt, and never aſcend as incenſe before the Lord. No coyn is currant that hath not Caeſars ſtamp upon it; nor no prayers goe currant in heaven, that have not the ſtamp of Chriſt upon them. There is nothing more, pleaſing to our heavenly Father than to uſe the mediation of his Son. Such ſhall be ſure to find moſt favour, and to ſpeed beſt in the Court of Heaven, who ſtill preſent themſelves before the Father with Chriſt in their armes. But,

My eleventh and laſt advice and counſel is this, VVhen you come out of your cloſets, narrowly watch p. 394what becomes of your private prayers; look at what door, in what way, and by what hand the Lord ſhall pleaſe to give you an anſwer to the ſecret deſires of your ſouls in a corner. It hath been the cuſtome of the people of God, to look after their prayers, to ſee what ſucceſſe they have had, to obſerve what entertainment they have found in heaven, Pſal. 5. 3. My voyce ſhalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up. In the words you may obſerve two things. Firſt, Davids poſture in prayer. Secondly, His practiſe after prayer. Firſt, His poſture in prayer, I will direct my prayer unto thee. Secondly, His practiſe after prayer, And I will look up. The Prophet, in theſe words, makes uſe of two military words: Firſt, he would not only pray, but martial up his prayers, he would put them it battel-aray, (ſo much the Hebrew word Gnarach imports) Secondly, when he had done this, p. 395then he would be as a ſpy, upon his VVatch-Tower, to ſee whether he prevailed, whether he got the day or no; and ſo much the Hebrew word Tſaphah imports. When David had ſet his prayers, his petitions, in rank and file, in good aray, then he was reſolved he would look abroad, he would look about him, to ſee at what door God would ſend in an anſwer of prayer. He is either a fool, or a mad-man, he is either very weak, or very wicked, that prayes, and prayes, but never looks after his prayers; that ſhootes many an Arrow towards Heaven, but never minds where his Arrows a light. Pſal. 85. 8. I will hear what God the Lord will ſpeak; for he will ſpeak peace unto his people, and to his Saints. If David would have God to hearken to his prayers, he muſt then hearken to what God will ſpeak; and upon this point it ſeemes he was fully reſolved. The Prophets prayer you have in the ſeaven firſt verſes of this Pſalm, and his gracious reſolution p. 396you have in the 8th verſe, I will hear what the God Lord will ſpeak. As if he had ſaid, Certainly, it will not be long before the Lord will give me a gracious anſwer, a ſeaſonable, and a ſuitable return to my preſent prayers. Pſal. 130. 1, 2, 5, 6. Out of the depths have I cryed unto thee, O Lord. Lord hear my voyce, let thine ears be attentive to the voyce of my ſupplications. I wait for the Lord, my ſoul doth wait, and in his word do I hope. My ſoul waiteth for the Lord, more than they that watch for the morning, I ſay, more than they that watch for the morning. Thoſe that watch abroad in dangerous times and tedious weather, look frequently after peep of day. How doth the weary Sentinel, that is wet with the rain of heaven or with the dew of the night, wait and watch, look and long; for the morning light. Now this was the frame and temper of Davids ſpirit, when he came off from praying, he falls a waiting for a gracious anſwer. Shall the husbandman wait for the precious fruits of the p. 397earth? and ſhall the Merchant-man James 5. 7, 8.Jas 5:7Jas 5:8wait for the return of his ſhips? and ſhall the Wife wait for the return of her Husband that is gone a long journey? and ſhall not a Chriſtian wait for the return of his prayers. Noah patiently waited for the return of the Dove to the Ark, with an Olive branch in his mouth: So muſt you patiently wait for the return of your prayers. When children ſhoot their Arrows, they never mind where they fall; but when prudent Archers ſhoot their Arrowes up into the aire, they ſtand and watch where they fall. You muſt deal by your prayers, as prudent Archers do by their Arrowes. Hab. 2. 1. I will ſtand upon my watch, and ſet me upon the Tower, and will watch to ſee what he will ſay unto me. The Prophet in the former Chapter having been very earneſt in his expoſtulations, and very fervent in his ſupplications, he gets now upon his Watch-Tower, to ſee what becomes of his prayers; he ſtands as a ſentinel, and watches p. 398as vigilantly, and as carefully, as a ſpy, a ſcout, earneſtly longing to hear and ſee the event, the iſſue, and ſucceſs of his prayers. That Chriſtian that in prayer hath one eye upon a divine precept, and another upon a gracious promiſe, that Chriſtian will be ſure to look after his prayers. He that prayes and waits, and waits and prayes, ſhall Pſal. 40. 1, 2, 3, 4.Ps 40:1Ps 40:2Ps 40:3Ps 40:4be ſure to ſpeed, he ſhall never fail of rich returns. He that can want as well as wait, and he that can be contented that God is glorified, though he be not gratified; he that dares not antedate Gods promiſes, but patiently wait for the accompliſhment of them, he may be confident that he ſhall have ſeaſonable and ſuitable anſwers to all thoſe prayers that he hath poſted away to heaven. Though God ſeldome comes at our time, yet he never fails to come at his own time: He that ſhall come, will come, Heb. 10. 37.Heb 10:37and will not tarry. The mercies of God are not ſtyled the ſwift, but the ſure mercies of David. He p. 399that makes as much Conſcience to Iſa. 55. 3.Isa 55:3look after his prayers, as to pray, he ſhall ſhortly clap his hands for joy, and cry out with that bleſſed Mr. Glover Acts & mon.Martyr, He is come, Auſtin, he is come, he is come. Certainly there is little worth in that mans heart, or in that mans prayers, who keeps up a trade of prayer, but never looks what becomes of his prayers. When you are in your Cloſets marſhal your prayers, ſee that every prayer keeps his place and ground; and when you come out of your cloſets, then look up for an anſwer, only take heed that you be not too haſty and hot with God. Though mercy in the promiſe be yours, yet the time of giving it out is the Lords; and therefore you muſt wait, as well as pray.

And thus much by way of counſel and advice, for the better carrying on of Cloſet-prayer.