The Privy Key of Heaven, Section 2

The Privy Key of Heaven · Section 2

p. 134Now to this Objection I ſhall give theſe Eight Anſwers, that this Objection may never have a reſurrection more in any of your hearts.

Firſt, What are all thoſe buſineſſes that are upon your hands, to thoſe great buſineſſes & weighty affaires that did lye upon the hands of Abraham, Iſaac, Jacob, Moſes, David, Daniel, Elias, Nehemiah, See the firſt Conſideration.Peter, Cornelius! and yet you find all theſe worthies exerciſing themſelves in Private prayers. And the King is commanded every day to read ſome part of Gods word, p. 135notwithſtanding all his great and weighty imployments, Deut. 17. 18, 19, 20. Now certainly, Sirs, your great buſineſſes are little more than ciphers, compared with theirs: And if there were any on earth that might have pleaded an exemption from private prayer, upon the account of buſineſs, of much buſineſs, of great buſineſs, theſe might have done it; but they were more honeſt, and more noble than to neglect ſo choice a duty, upon the account of much buſineſs; theſe brave hearts made all their publick imployments ſtoop to private prayer; they would never ſuffer their publick imployments to tread private prayer under foot. But,

Secondly, I anſwer, no mens outward affaires did ever more proſper, than theirs did, who devoted themſelves to private prayer, notwithſtanding their many and great worldly employments. Witneſs the proſperity & outward flouriſhing eſtates of Moſes, Abraham, p. 136Iſaac, Jacob, Nehemiah, David, Daniel, and Cornelius; theſe were much with God in their Cloſets, and God bleſt their bleſſings to them: how Gen. 22. 17Gen 22:17did their cups over flow! what ſignall favours did God heape upon them, and theirs! No families have been ſo proſpered, protected, and graced, as theirs who have maintained ſecret communion with God in a Corner. Private prayer 1 Chron. 11. 9.1 Chr 11:9doth beſt expedite our temporal affairs; he that prayes well in his Cloſet, ſhall be ſure to ſpeed well in his Shop, or at his Plough, or 1 Tim. 4. 8.1 Tim 4:8what-ever elſe he turns his hand unto. 'Tis true, Abimelech was rich as well as Abraham and ſo was Laban rich as well as Jacob, and Saul was a King as well as David, and Julian was an Emperour as well as Conſtantine: But 'twas only Abraham, Jacob, David, and Conſtantine, who had their bleſſings bleſt unto them all the reſt had their bleſſings curſt unto them; they had many Prov. 3. 33. Mal. 2. 2.Prov 3:33Mal 2:2good things, but they had not the good will of him that dwelt in the Buſh p. 137with what they had: and therefore all their mercies were but bitter-ſweets unto them. Though all the ſons of Jacob returned laden from Gen. 43.Gen 43Aegypt with corn and money in their ſacks, yet Benjamin only had the ſilver cup in the mouth of his ſack. So, though the men of the world have their Corn, and their Money, &c. yet 'tis only God's Benjamin's that have the ſilver Cup, the Grace-Cup, the Cup of bleſſing, as the Apoſtle calls 1 Cor. 10. 161 Cor 10:16it, for their portion. O ſirs, as ever you would proſper, and flouriſh in the world; as ever you would have your water turn'd into wine, your temporal mercies into ſpiritual benefits, be much with God in your cloſets But,

Thirdly, I anſwer, 'Tis ten to one but that the objecter, every day fools away, or trifles away, or idles away, or ſins away, one hour in a day; and why then ſhould he object the want of time? There are none that toyle, and moyle, and buſie themſelves moſt in their p. 138worldly imployments, but doe Myrmecides, a famous Artiſt, ſpent more time in making a Bee, than an unskilful workman would do to build a houſe. Plutarch.ſpend an houre or more in a day to little or no purpoſe; either in gazing about, or in dallying, or toying, or dourting, or in telling of ſtories or in buſying themſelves in other mens matters, or in idle viſits, or in ſmoaking the Pipe, &c. And why then ſhould not theſe men redeem an hours time in a day for private prayer, out of that time which they uſually ſpend ſo vainly and idly? can you notwithſtanding all your great worldly imployments find an hour in the day to catch flyes in, as Domitian the Emperour did, and to play the fool in? and cannot you find an hour in the day to wait on God in your cloſets?

There were three ſpecial faults whereof Cato profeſſed himſelf to have ſeriouſly repented; one was paſſing by water when he might have gone by land, another was truſting a ſecret in a womans boſome, but the main was ſpending an hour unprofirably. This heathen will one day riſe up in Judgment p. 139againſt them, who notwithſtanding their great imployments, ſpend many hours in a week unprofitably, and yet cry out with the Duke of Alva, that they have ſo much to do on earth, that they have no time to look up to heaven. 'Twas a baſe and ſordid ſpirit in that King (Sardanapalus) who ſpent much of his time amongſt women in ſpinning and carding, which ſhould have been ſpent in Ruling and governing his Kingdome. So 'tis a baſe ſordid ſpirit in any, to ſpend any of their time in toying and trifling, and then to cry out, that they have ſo much buſineſs to do in the World, that they have no time for cloſet-prayer, they have no time to ſerve God, nor to ſave their own precious and immortal ſouls. But,

Fourthly, I anſwer, No man dares plead this objection before the Lord Jeſus in the great day of account: And why then ſhould any man be ſo childiſh & fooliſh, ſo …ccl. 11. 9. Rom 14. 10. 2 Cor. 5. 10.Rom 14:102 Cor 5:10ignorant & impudent to plead that p. 140before men, which is not pleadable before the Judgment ſeat of Chriſt. O ſirs, as you love your ſouls, and as you would be happy for ever, never put off your own conſciences nor others, with any plea's, arguments, or objections, now, that you dare not own and ſtand by, when you ſhall lye upon a dying bed, and when you ſhall appear before the whole court of heaven, &c. In the great day of account, when the ſecrets of all hearts ſhall be made manifeſt, and God ſhall call men to a reckoning, before Angels, Men and Devils, for the neglect of private prayer; all giulty perſons will be found ſpeechleſs, there will not be a man, or woman found, that ſhall dare to ſtand up and ſay, Lord, I would have waited upon thee in my cloſet, but that I had ſo much buſineſs to do in the world, that I had no time to enjoy ſecret communion with thee in a Corner. 'Tis the greateſt wiſdom in the world, to plead nothing by way of excuſein this our day, that we dare not plead in the great day. But.

p. 141Fifthly, I anſwer, That 'tis our 'Tis ſaid of bleſſed Pooper, that he was ſpare of diet, ſpare of words, and ſpareſt of Time.duty to redeem time, from all our ſecular buſineſſes, for private prayer. All ſorts of Chriſtians whether bond or free, rich or poor, high … low, ſuperiours or inferiours, are expreſly charged by God to redeem time for prayer, for private prayer, as well as for other holy exerciſes, Col. 4. 2, 3. Continue inprayer, and watch in the ſame with thanksgiving; withal praying alſo for us, that God would open unto us a door of utterance, to ſpeak the myſtery of Chriſt, for which I am alſo in bonds.

But here ſome may Object and ſay, we have ſo much buſineſs to do in the world, that we have no time for prayer. The Apoſtle anſwers this Objection in Verſ. 5. Walk in wiſdom towards them that are without, redeeming the time. So Epheſ. 5. 16. Redeeming the time becauſe the dayes are evil; foreign, or, buying out, or gaining the time. The words are a metaphor taken from Merchants, who prefer the leaſt profit that may be gained before p. 142their pleaſures or delights, cloſely following their buſineſs whilſt the markets are at beſt. A Merchant when he comes to a …art or Fair, takes the firſt ſeaſon and opportunity of buying his commodities; he puts it not off to the hazard of an evening, or to the next morning, in hopes to have a better bargain; but he improves the preſent ſeaſon, and buyes before the Market is over.

Others carry the words thus, Purchaſe at any rate all occaſions and opportunities of doing good, that ſo ye may thereby in ſome ſort, redeem that precious Jewel of Time, which you have formerly loſt. As Travellers that have loytered by the way, or ſtaid long at their Inn, when they find night coming upon them, they mend their pace, and go as many miles in an hour, as they did before in many. Though time let ſlip is phyſically irrecoverable, yet in a moral conſideration, it is accounted as regained, when men double their care, diligence, and endeavours p. 143to redeem it. The beſt Chriſtian is he that is the greateſt momopolizer of time for private prayer. No Chriſtian to him that redeems time from his worldly occaſions, and his lawful comforts and recreations, to be with God in his Cloſet. David having taſted of the ſweetneſs, goodneſs, and graciouſneſs of God, cannot keep his bed, but will borrow ſome time from his ſleep, that he might take ſome turns in Paradiſe, and pour out his ſoul in prayer and Pſal. 63. 6.Ps 63:6praiſes, when no eye was open to ſee him, nor no ear open to hear him, but all were aſleep round about him, Pſal. 119. 62. At midnight will I ariſe to give thanks unto thee. Verſ. 147. I have prevented the dawning of the morning, and cried. David was up and at private prayer before day-break. David was no ſluggiſh Chriſtian, no ſloathful Chriſtian, no lazy Chriſtian; he uſed to be in his cloſet, when others were ſleeping in their beds. So Verſ. 148. Mine eyes prevent the night-watches, p. 144that I might meditate in thy word. So Pſal. 130. 6. My ſoul waiteth for the Lord, more than they that watch for the morning: I ſay, more than they that watch for the morning. Look as the weary Sentinel in a dark, cold, wet night, waits and peeps, and peeps and waits for the appearance of the morning; ſo David did wait and peep, and peep and wait, for the firſt and fitteſt ſeaſon to pour out his ſoul before God in a corner. David would never ſuffer his worldly buſineſs to juſtle out holy exerciſes; he would often borrow time from the world for private prayer, but he would never borrow time from private prayer to beſtow it upon the world.

Mr. Bradford the Martyr, counted that hour loſt, wherein he did not ſome good, either with his pen, tongue, or purſe.

Ignatius, when he heard a Clock ſtrike, would uſe to ſay, Now I have one hour more to anſwer for.

So the Primitive Chriſtians would redeem ſome time from p. 145their ſleep, that they might be with God in their Cloſets, as Clemens obſerves.Clemens.

And I have read of Theodoſius the Emperour, that after the variety Nicephorusof worldly imployments relating to his civil affaires in the day time were over, how he was wont to conſecratethe greateſt part of the night to the ſtudying of the Scriptures and private prayer; to which purpoſe he had a Lamp, ſo artificially made, that it ſupplied it ſelf with oyl, that ſo he might no way be interrupted in his private retirements.

That Time ought to be redeemed, is a leſſon that hath been taught by the very Heathens themſelves. 'Twas the ſaying of Pittacus, one of the ſeven wiſe men, Know time, loſe not a minute. And ſo Theophraſtus uſed to ſay, That Time is of precious cost. And ſo Seneca, Time is the only thing (ſaith he) that we can innocently be covetous of; and yet there is nothing of which many are more laviſhly and profuſely prodigal. And p. 146Chreſius a Sophiſter or Byzantium in the time of Hadrianus the Emperour, he was much given to Wine; yet he alwayes counted time ſo precious, that when he had miſſpent his time all the day, he would redeem it at night.

When Titus Veſpatian, who revenged Chriſts blood on Jeruſalem, returned Victor to Rome, remembring Suetonius.one night as he ſate at ſupper with his friends, that he had done no good that day, he uttered this memorable and praiſe-worthy Apothegme, Amici diem perdidi, My friends, I have loſt a day.

Chilo, one of the ſeven Sages, being asked what was the hardeſt thing in the world to be done, anſwered, To uſe and employ a mans time well.

Cato held, That an account muſt be given not only of our labour, but alſo of our leiſure. And Aelian gives this teſtimony of the Lacedemonians, That they were hugely covetous of their time, ſpending it all about neceſſary things, and ſuffering p. 147no Citizen either to be idle or play. And, ſaith another, We trifle with that which is moſt precious, and throw away that which is our greateſt intereſt to redeem.

Certainly, theſe Heathens will tiſe in Judgment, not only againſt Domitian the Roman Emperour, who ſpent much of his time in killing of flyes; nor only againſt Archimedes, who ſpent his time in drawing lines on the ground when Syracuſe was taken; nor againſt Artaxerxes, who ſpent his time in in making hafts for knives; nor only againſt Solyman the great Turk, who ſpent his time in making notches of horn for bows; nor only againſt Ero…s a Macedonian king, who ſpent his time in making of Lanthorns; nor only againſt Harcatus the king of Parthia who ſpent his time in catching of Moles. But alſo againſt many Profeſſors, who in ſtead of redeeming of precious time, do trifle and fool away much of their precious time at the Glaſs, the Combe, the Lute▪ the p. 148Viol, the Pipe, or at vain ſports, and fooliſh paſtimes, or by idle jeſtings, immoderate ſleeping, and ſuperfluous feaſting, &c. O Sirs, good hours, and bleſſed opportunities for cloſet prayer, are merchandiſe of the higheſt rate and price; and therefore, whoſoever hath a mind to be rich in grace, and to be high in glory, ſhould buy up that merchandize, they ſhould be ſtill a redeeming precious time. O Sirs, we ſhould redeem time for private prayer, out of our eating time, our drinking time, our ſleeping time, our buying time, our ſelling time, our ſinning time, our ſporting time, rather than neglect our Cloſet communion with God, &c. But,

Sixthly, I anſwer, Cloſet prayer is either a duty, or 'tis no duty. Now that 'tis a duty, I have ſo ſtrongly proved, I ſuppoſe, that no man nor devil, can fairly or honeſtly deny it to be a duty. And therefore why do men cry out of their great buſineſs? alaſs duty muſt p. 149be done, what ever buſineſs is left undone; duty muſt muſt be done, or the man that neglects it, will be undone for ever. 'Tis a vaine thing to object buſineſs, when a required duty is to be performed; and indeed, if the bare objecting of buſineſs, of much buſineſs, were enough to excuſe men from duty, I am afraid that there are but few duties of the Goſpel, but men would endeavour to evade, under a pretence of buſineſs, of much buſineſs. He that pretends buſineſs to evade private prayer, will be as ready to pretend buſineſs to evade family prayer; and he that pretends buſineſs to evade family prayer, will be as ready to pretend buſineſs to evade publick prayer. Well ſirs, remember what became of thoſe that excuſed themſelves out of heaven, by their carnal Apologies, & ſecular buſineſſes. I have bought a peice of ground, and I Luke 14. 16,—15.Luke 14:16muſt needs goe and ſee it; I pray thee, have me excuſed, ſaith one. I have bought (ſaith another) five yoke of Oxen, and I go to prove them: I pray thee p. 150have me excuſed. And, I have married a Wife, ſaith another, and therefore I cannot come. The true reaſon, why they would not come to the ſupper that the King of Kings had invited them to, was not becauſe they had bought Farms and Oxen, but becauſe their Farms and Oxen had bought them. The things of the world and their carnal relatitions had taken up ſo much room in their hearts and affections, that they had no ſtomack to heavens danties; and therefore it is obſervable, what Chriſt adds at the end of the parable, He that hateth not his Father, and Mother, and Wife, and Children, and Brethren, and Siſters, Verſ. 26.yea, and his own Life alſo, much more his Farm and his Oxen, he cannot be my diſciple. By theſe words 'tis evident, that 'twas not ſimply the Farm nor the Oxen, nor the Wife; but a fooliſh, inordinate, carnal love, and eſteeme of theſe things above better and greater bleſſings, that made them refuſe the gracious invitation of Chriſt. They refuſed p. 151the grace and mercy of God offered in the Goſpel, under a pretence of their worldly buſineſs; and God peremptorily concludes, that not a man of them ſhould taſt of his ſupper. And indeed what can be more juſt and righteous, than that they ſhould never ſo much as taſt of ſpiritual & eternal bleſſings, who prefer their earthly buſineſs before heavens dainties; who with the Reubenites prefer a countrey commodious Num. 23.Num 23for the feeding of their Cattle, before an intereſt in the Land of Promiſe Private prayer is a work of abſolute neceſſity, both to the bringing of the heart into a good frame, and to the keeping of the heart in a good frame. 'Tis of abſolute neceſſity both for the diſcovery of ſin, and for the preventing of ſin, and for the imbittering of ſin, and for the weakning of ſin, and for the purging away of ſin: 'Tis of abſolute neceſſity, both for the diſcovery of grace, and for a full exerciſe of grace, and for an eminent increaſe of grace: p. 152'Tis of abſolute neceſſity to arme us, both againſt inward and outward temptations, afflictions, and ſufferings: 'Tis of abſolute neceſſity to fit us for all other duties and ſervices, &c. For a man to glorifie God, to ſave his own ſoul, and to further his own everlaſting happineſs, is a work of the greateſt neceſſity: Now private prayer is ſuch a work; and therefore why ſhould any man plead buſineſs, great buſineſs, when a work of ſuch abſolute neceſſity is before him. If a mans child, or wife, were dangerouſly ſick, or wounded, or near to death, he would never plead, I have buſineſs, I have a great deale of buſineſs to doe; and therefore I cannot ſtay with my child, my wife; and I have no time to goe or ſend to the Phyſitian, &c. O! no, but he would rather argue thus, 'Tis abſolutely neceſſary that I ſhould looke after the preſervation of the life of my child, my wife, and this I will attend whatever becomes of my buſineſs. O ſirs, your ſouls are of greater concernment to you, than the lives of p. 153all the wives and children in the world; and therefore theſe muſt be attended, theſe muſt be ſaved, whatever buſineſs is neglected. But,

Seventhly, I anſwer, That God did never appoint or deſigne any mans ordinary, particular calling, to thruſt private prayer out of door. That 'tis a great ſin for any profeſſor to neglect his particular calling under any religious pretence, is evident enough by Paradiſe was mans workhouſe as well as his ſtorehouſe, Gen. 2. 15. Man ſhould not have lived idly though he had not▪ fallen from his innocency.Gen 2:15theſe Scriptures. Exod. 20. 9. Six dayes ſhall thou labour, and doe all thy work. 1 Cor. 7. 20. Let every man abide in the ſame calling wherein he was c…lled. 2 Theſſ. 4. 10, 11. 12. For even when we were with you this we commanded you, that if any would not work, neither ſhould he eate. For we hear, that there are ſome which walke among you diſorderly, working not at all, but are buſit-bodies: Now them that are ſuch we command and exhort by our Lord Jeſus Chriſt, that with quietneſs they work, and eat their own bread. 1 Theſſ. 4. 11, 12. And that ye ſtudie to be quiet, and to doe your own buſineſs, and to work p. 154with your own hands (as we commanded you) That ye may walk honeſtly toward them that are without, and that ye may have lack of nothing. Epheſ. 4. 28. But rather let him labour working with his hands the thing which is good, that he may have to give to him that needeth. 1 Tim. 5. 8. But if any provide not for his own, and ſpecially for thoſe of his own houſe, he hath denied the faith, and is worſe than an infidel. Yea, our Lord Jeſus Chriſt was a plain downright Carpenter, and was laborious in that particular calling, Mark 6. 3. Matth. 13. 55, 56.Mark 6:3Matt 13:55Matt 13:56till he entred upon the publick miniſtry; as all the Ancients do agree. And we read alſo, that all the Patriarchs had their particular callings. Abei was a keeper of ſheep, Gen. 4. 2. Noah was a Husbandman, Gen. 10. 20. The ſons of Jacob were ſhepherds and keepers of Cattle, Gen. 46. 34, &c. And all the Apoſtles, before they were called to the work of the Miniſtry, had their particular callings.

By the law of Mahomet, the great Turk himſelf is bound to p. 155exerciſe ſome manual Trade or occupation.

Solon made a Law, That the ſon Plutarch in the life of Solon.ſhould not be bound to relieve his father, when old, unleſs he had ſet himſelf in his youth to ſome occupation. And at Athens every man gave a yearly account to the Magiſtrate, by what trade or courſe of life he mantained himſelf, which if he could not do he was baniſhed. And 'tis by all Writers condemned as a very great vanity in Dionyſius, that would needs be the beſt Poet. And Caligula, that would needs be the beſt Oratour. And in Nero, that would needs be the beſt Fidler: and ſo became the three worſt Princes, by minding more other mens buſineſſe than their own particular calling. But for a man to evade or neglect private prayer under pretence of his particular calling, is a greeable to no Scripture, yea, 'tis contrary to very many Scriptures, as is evident by the many Arguments formerly cited. Certainly, no mans calling p. 156is a calling away from God, or godlineſs. It never entered into the heart of God, that our particular callings ſhould ever drive out of doores our general calling of Chriſtianity. Look as our general calling muſt not eat up our particular calling, ſo our particular calling muſt not eat up our general calling. Certainly, our partilar calling muſt give place to our general calling. Did not the woman of Samaria leave her waterpot, and run into the city, and John. 4. 28, 29.John 4:28John 4:29ſay, come ſee a man that told me all things that ever I did: is not this the Chriſt? Did not the ſhepherds leave their flocks in the field and goe to Bethlehem, and declare the good tidings of great joy, that they had Luke 2. 8,—21.Luke 2:8heard of the Angel, viz. That there was born that day in the citie of David a Saviour which was Chriſt the Lord? And did not Chriſt commend Mary Luke 10. 38,—ult.Luke 10:38for that holy neglect of her particular calling, when ſhe ſat at his ſeet, and heard his word? And what do all theſe inſtances ſhew, p. 157but that our particular callings muſt give the right hand to the general calling of chriſtianity. Certainly the works of our general calling are far more great and glorious, more eminent and excellent, more high and noble, than the works of our particular callings are; and therefore 'tis much more to lerable for our general calling to borrow time of our particular calling, than 'tis for our particular calling to borrow time of our general calling. Certainly thoſe men are very ignorant or very prophane, that either think themſelves ſo cloſely tied up to follow their particular callings ſix dayes in the week, as that they muſt not intermeddle with any religious ſervices, or that think their particular callings to be a gulf or a grave deſigned by God to ſwallow up private prayer in. God who is the Lord of time hath reſerved ſome part of our time to himſelf every day. Though the Jews Deut. 6. 6, 7, 8.Deut 6:6Deut 6:7Deut 6:8were commanded to labour ſix p. 158dayes of the week, yet they were Exod. 29. 38, 39. Num. 28. 3.Exod 29:38Exod 29:39Num 28:3commanded alſo to offer up morning and evening ſacrifice daily.

The Jews divided the day into three parts;

The firſt, to Prayer.

The ſecond, for the reading of the Law.

And the third for the works of their lawful callings.

As bad as the Jews were, yet they every day ſet a part of the day apart for religious exerciſes. Certainly, they are worſe than Jews that ſpend all their time about their particular callings, and ſhut cloſet prayer quite out of doors. Certainly, that mans ſoul is in a very ill caſe, who is ſo entangled with the incumbrances of the world, that he can ſpare no time for private prayer. If God be the Lord of thy mercies, the Lord of thy time, and the Lord of thy ſoul, how can'ſt thou with any equity or honour, put off his ſervice under a pretence of much buſineſs? that man is loſt, that man is curſt, who can find time p. 159for any thing, but none to meet with God in his Cloſet. That man is doubtleſs upon the brink of ruine, whoſe worldly buſineſs eats up all thoughts of God, of Chriſt, of Heaven, of Eternity, of his Soul, and of his ſoul concernments. But,

Eighthly & laſtly, I anſwer, The more worldly buſineſs lyes upon thy hand, the more need haſt thou to keep cloſe to thy cloſet. Much buſineſs layes a man open to many ſins, and to many ſnares, and to many temptations. Now the more ſins, ſnares and temptations a mans buſineſs lays him open to, the more need that man hath to be much in private prayer, that his ſoul may be kept pure from ſin, and that his foot may not be taken in the Devils trap, and that he may ſtand faſt in the hour of temptation. Private prayer is ſo far from Pſal. 1. 2, 3. Pſal. 127. 1, 2. Pſal. 128. 1. 2.Ps 1:2Ps 1:3Ps 127:1Ps 127:2Ps 128:1Ps 128:2being a hinderance to a mans buſineſs, that 'tis the way of wayes to bring down a bleſſing from heaven upon a mans buſineſs; as the firſt p. 160fruits that Gods people gave to him brought down a bleſſing from heaven upon all the reſt, Deut. 26. 10, 11. Whet is no let; Prayer and Provender never hinders a Journey. Private prayer is like to Jacob Gen. 30. 27, 30.Gen 30:27Gen 30:30that brought down a bleſſing from heaven upon all that Laban had. Private prayer gives a man a ſanctified uſe, both of all his earthly comforts, and of all his earthly buſineſs; and this David and Daniel found by experience, and therefore 'twas not their great publick imployments that could take them off from their private duties. Time ſpent in heavenly imployments, is Deut. 28. 1, to 8.Deut 28:1–8no time loſt from worldly buſineſs. Private prayer makes all we take in hand ſucceſsful. Cloſet prayer hath made many rich, but it never made any man poor or beggarly in this world. No man on earth knows what may be the emergencies, or the occurrences of a day, Prov. 27. 1. Boaſt not thy ſelf of to morrow, for thou knoweſt not what a day may bring forth. Every day is as it p. 161it were a great-belly'd day. Every day is as it were with child of ſomething, but what it will bring forth, whether a croſs or a comfort, no man can tell; as whilſt a woman is with child, no man can tell what kind of birth it will be. No man knows what mercies a day may bring forth, no man knowes what miſeries a day may bring forth; no man knows what good a day may bring forth, no man knows what evil a day may bring forth; no man knowes what afflictions a day may bring forth, no man knows what temptations a day may bring forth; no man knows what liberty a day may bring forth, no man knows what bonds a day may bring forth; no man knows what good ſucceſs a day may bring forth, no man knows what bad ſucceſs a day may bring forth; and therefore a man had need be every day in his cloſet with God, that he may be prepared and fitted to entertain and improve all the occurrences, ſucceſſes, p. 162and emergencies, that may attend him in the courſe of his life. And let thus much ſuffice for anſwer to this firſt Objection. But,

Object. 2.

Secondly, others may Obiect and ſay, Sir, we grant that Private Prayer is an indiſpenſible duty that lies upon the people of God; but we are ſervants, and we have no time that we can call our own, and our maſters buſineſs is ſuch as will not allow us any time for private prayer, and therefore we hope we may be excuſed.

Sol. 1.

Firſt, the Text is indefinite, and not limited to any ſort or rank of Private prayer is a duty that lieth upon Saints as Saints.perſons, whether high or low, rich or poor, bond or free, ſervant or maſter. But thou when thou prayeſt, enter into thy Cloſet; and when thou haſt ſhut the door, pray to thy Father which is in ſecret. Here are three thou's, thou, thou, thou, which are p. 163to be underſtood indefinitely; thou ſervant as well as thou maſter, thou bond-man as well as thou free-man, thou poor man as well as thou rich man, thou maid as well as thou miſtreſs, thou child as well as thou father, thou wife as well as thou husband. Private prayer is an indiſpenſible duty that lies upon all ſorts and ranks of perſons. A man may as well ſay that that Pronoun (Tu) thou that runs through the ten Commandments (Thou ſhalt have no other Exod. 20. 3,—18.Exod 20:3gods before me. Thou ſhalt not make unto thee any graven image. Thou ſhalt not bow down thy ſelf to them nor ſerve them. Thou ſhalt not take the name of the Lord thy God in vain. Six dayes ſhalt thou labour. Thou ſhalt not kill. Thou ſhalt not commit Adultery. Thou ſhalt not ſteal. Thou ſhalt not bear falſe witneſs againſt thy neighbour. Thou ſhalt not covet thy neighbours houſe, thou ſhalt not covet thy neighbours wife, nor his man ſervant, nor his maid ſervant, nor his oxe, nor his aſs, nor any thing that is thy neighbours, &c.) relates to p. 164the rich, and not to the poor, to maſters and not to ſervants, to the free, and not to them that are in bonds, &c. as he may ſay, that the three thou's in the Text relates to the rich and not to the poor, to maſters and not to ſervants, to thoſe that are free, but not to thoſe that are bound; but certainly there is no man in his wits that will ſay ſo, that will affirm ſuch a thing. Doubtleſs this Pronoune Thou, reacheth every man, of what rank or quality ſoever he be in this world. But,

Secondly, I anſwer, That the firſt the third, the fourth, the fifth, the ſixth, the ſeventh, and the eighth Anſwers that are given to the firſt Objection, are here very applicable; and O that all maſters and ſervants were ſo wiſe, ſo ſerious, and ſo ingenious, as to lay all thoſe anſwers warm on their own hearts: It might be a means to prevent much ſin. and to beſpeak maſters and miſtreſſes to give their pious ſervants a little more time to p. 165lift up their hearts to Chriſt in a corner. But,

Thirdly, I anſwer, If thou art a ſervant that haſt liberty to chooſe a new Maſter, thou wert better remove Pſal. 84. 10 Pſal. 120. 5.Ps 84:10Ps 120:5thy ſtation than live under ſuch a maſters roof, who is ſuch an enemy to God, to Chriſt, to Religion, to himſelf, and to the eternal welfare of thy poor ſoul, as that he will not give thee half an hours time in a day to ſpend in thy chamber, thy cloſet, though the glory of God, the good of his own family, and the everlaſting happineſs of thine own ſoul, is concerned in it. 'Tis better for thee to ſhift thy maſter, than to neglect thy duty. 1 Cor. 7. 21. Art thou called being a ſervant? care not for it; but if thou mayeſt be made free, uſe it rather. Juſtinus the ſecond Fmperours Motto was Libertas res ineſtimabilis. Liberty is unvaluable.We loſt our liberty by ſin, and we affect nothing more than liberty by nature.

The Rabins ſay of Liberty, That if the Heavens were Parchment, the Sea Inke, and every pile of Graſs a Pen, the praiſes of it could not be comprized nor p. 166expreſſed. Labans houſe was full of Idols; great houſes are often ſo. Jacobs tent was little, but the true worſhip of God was in it. 'Tis infinitely better to live in Jacobs tent, than in Labans houſe. 'Tis beſt being with ſuch Maſters where we may have leaſt of ſin, and moſt of God; where we may have the moſt helps, the beſt examples, and the choiſeſt encouragements to be holy and happy.

The religious ſervant ſhould be as careful in the choice of his maſter, as the religious maſter is careful in the choice of his ſervant. Gracious ſervants are great bleſſings to the families where they live; and that maſter may well be called the unhappy maſter, who will rather part with a gracious ſervant, than ſpare him a little time in a day, to pour out his ſoul before the Lord in a corner. But,

Fourthly, I anſwer, If thou art a gracious ſervant, then thou art ſpirited and principled by God, to that very purpoſe, that thou mayeſt p. 167cry Abba Father, when thou art Rom. 8. 15. Gal. 4. 6. 1 Cor. 6. 19. 2 Tim. 1. 14.Rom 8:15Gal 4:61 Cor 6:192 Tim 1:14alone, when thou art in a corner, and no eye ſeeth thee, but his who ſeeth in ſecret. If thou are a gracious ſervant, then thou haſt received not the ſpirit of the world, but the ſpirit which is of God, 1 Cor. 2. 12. Now he that hath this tree of life, he hath alſo the fruit that grows upon this tree, Gal. 5. 22, 23. But the fruit of the ſpirit is love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance, &c. Now grace is called, not the works of the Spirit, but the fruits of the Spirit.

1. Becauſe all grace is derived from the Spirit, as the fruit is derived from the root. And,

2. To note the pleaſantneſs and delightfulneſs of grace: for what is more pleaſant and delightful, than Cant. 4. 16. Chap. 6. 2.Song 4:16ſweet and wholeſome fruits?

3. To note the profit and advantage that doth redown to them that have the Spirit: for as many grow rich by the fruits of their gardens and orchards; ſo many grow p. 168rich in grace, in holineſs, in comfort, in ſpiritual experiences, by the fruits of the Spirit. Now why hath God given thee his Spirit, and why hath he laid into thy ſoul a ſtock of ſupernatural graces, but that thou mayeſt be every way qualified, diſpoſed, and fitted for private prayer, and to maintain ſecret communion with God in a corner.

Certainly, God never gave any poor ſervant, a talent of gifts, or a talent of grace, but in order to his driving of a ſecret trade heavenward.

Fifthly, I anſwer, Though King Darius had made a degree, that none ſhould ask any Petition of any, God or man, for thirty dayes upon the Penalty of being caſt into the Den of Lyons, yet Daniel, who was both a ſubject and a ſervant to King Darius, and one upon whoſe Dan. 6. 7, 8, 9, 10.Dan 6:7Dan 6:8Dan 6:9Dan 6:10hands the chiefeſt and greateſt affaires of the Kingdom did lye, did keep up his private Devotions. In the firſt & ſecond verſes of that p. 1696^th of Daniel, you will find that Daniel had abundance of great and weighty imployments upon his hands; he was ſet over the whole affairs of the whole Empire of Perſia; and he with two other Preſidents (of whom himſelf was chief) were to receive the accounts of the whole Kingdome, from all thoſe hundred and twenty Princes, which in the Perſian Monarchy were imployed in all publick buſineſſes. And yet, notwithſtanding ſuch a multiplicity of buſineſs as lay upon his hands, and notwithſtanding his ſervile condition, yet he was very careful to redeem time for private prayer; yea, 'tis very obſervable, that the heart of Daniel in the mid'ſt of all his mighty buſineſſes, was ſo much ſet upon private prayer, upon his ſecret retirements for Religious exerciſes, that he runs the hazard of loſing all his honours, profits, pleaſures, yea, and life it ſelf, rather than he would be deprived of convenient time & opportunities to wait upon p. 170God in his chamber. Certainly, Daniel will one day riſe in Judgment againſt all thoſe ſubjects and ſervants who think to evade private prayer, by their plea's of much buſineſs, and of their being ſervants, &c. But,

Sixthly, I anſwer, If you who are gracious ſervants, notwithſtanding your Maſters buſineſſes, cannot redeem a little time to wreſtle with God in a corner, what ſingular thing doe you? what doe you more than others? Doe you hear? So do others. Do you read? ſo doe others. Do you follow your Maſters to publick prayers? So do others. Doe you joyn with your Maſters in family prayers? ſo do others. O but now gracious ſervants ſhould goe beyond all other ſervants in the world, they ſhould do ſingular things for God, Math. 5. 47. What doe you more then others? foreign? What extraordinary thing doe you? what more ordinary than to find ſervan…s follow their Maſters to Publick p. 171Prayers, and to Family Prayers? O but now to finde poor ſervants to redeem a little time from their Maſters buſineſs, to pour out their ſouls before the Lord in a corner, this is not ordinary; yea, this is extraordinary, and this doth wonderfully well become gracious ſervants. O that all mens ſervants, who are ſervants to the moſt high God, would ſeriouſly conſider;

Firſt, How ſingularly they are priviledged by God above all other ſervants in the world. They are 1 Cor. 3. 22, 23.1 Cor 3:221 Cor 3:23called, adopted, reconciled, pardoned, juſtified before the throne of God, which other ſervants are not, &c. And why then ſhould not ſuch ſervants be ſingular in their ſervices, who are ſo ſingular in their priviledges?

Secondly, Gracious ſervants are made partakers of a more excellent nature than other ſervants are. 2 Peter. 1. 4. Whereby are given unto us exceeding great and precious promiſes; that by theſe you might be made p. 172partakers of the divine nature. The Apoſtle None but Familiſts will ſay, that we are made partakers of the ſubſtance of the Godhead, for that is incommunicable to any creature. The Eſſence of God cannot be imparted to any created beings.in this expreſſion doth not aime at any eſſential change and converſion of our ſubſtance into the nature of God, and Chriſt; but only at the elevation, and dignifying of our nature by Chriſt. Though that reall, that neer, that dear, that choice, that myſterious, that peculiar, that ſingular union that Chriſtians have with Chriſt, doth raiſe them up to a higher ſimilitude and likeneſs of God and Chriſt, than ever they had attained to in their primitive perfection; yet it doth not introduce any real tranſmutation, either of our bodies or ſouls, into the divine nature. 'Tis certain, that our union and conjunction with Chriſt, doth neither mingle perſons, nor unite ſubſtances, but it doth conjoyne our affections, and brings our wills into a League of Amity with Chriſt. To be made partaker of of the divine nature, notes two things, ſay ſome,

p. 173Firſt, A fellowſhip with God in his holineſs;

Secondly, A fellowſhip with God in his bleſſedneſs, viz. In the beatifical viſion, and brightneſs of glory. To be made partakers of the divine nature, ſay others, is to be made partakers of thoſe holy graces, thoſe divine qualities, which ſometimes are called, The Image of God, the likeneſs of God, the life of God, Eph. 4. 24. Col. 3. 10.Eph 4:24Col 3:10&c. whereby we reſemble God not only as a picture doth a man in outward lineaments, but as a child doth his father in countenance and conditions. Now take the words which way you will; how highly doth it concern thoſe ſervants, that are made partakers of the divine nature, to doe ſingular things for God, to doe ſuch things for God, that other ſervants that are not partakers of the divine nature, have no mind, no heart, no ſpirit to do; yea, that they refuſe and ſcorn to do?

Thirdly, Gracious ſervants are worthily deſcended, they have the p. 174moſt illuſtrious extraction, and honourable original, 1 John 5. 19. John 3. 8. James. 2. 5.

Fourthly, Gracious ſervants are worthily attended, they are nobly guarded, Pſal. 34. 14. Heb. 1. ult. Deu. 33. 26, 27. Zach. 2. 5.

Fifthly, Gracious ſervants are worthily dignified; they are dignified with the higheſt and moſt honourable Titles, Peter 1. 2, 9. Rev. 1. 5, 6. Rev. 5, 10.

Sixthly, Take many things in one. Gracious ſervants have more excellent graces, experiences, comforts, communions, promiſes, aſſurances, diſcoveries, hopes, helps, principles, diet, rayment, portion, than all other ſervants in the world have; and therefore God may well expect better and greater things from them, than from all other ſervants in the world. God may very well expect that they ſhould doe ſingular things for his Glory, who hath done ſuch ſingular things for their good. Certainly God expects that gracious ſervants p. 175ſhould be a bleſſing of him, when other ſervants are a blaſpheming of him; that they ſhould be a magnifying of him, when other ſervants are a debaſing of him; that they ſhould be a redeeming of precious time, when other ſervants are a trifling, fooling, playing or ſinning away of procious time; that they ſhould be a weeping in a corner, when other ſervants are a ſporting and making themſelves merry among their jovall companions; that they ſhould be a mourning in ſecret, when other ſervants are a ſinning in ſecret; and that they ſhould be at their private devotion, when other ſervants are ſleeping and ſnorting, &c.

S…l…mon, That was the wiſeſt Prince that ever ſat upon a Throne & who was guided by an infallible ſpirit, hath delivered it for a ſtanding maxim above 2000 years agoe, That the Righteous is more excellent Prov. 12. 26Prov 12:26than his neighbour. When Solomon dropt this Aphoriſm from his royal pen, there was not a man in the p. 176world, that was legally righteous; Adam & all his poſterity being fallen Pſal. 14. 1, 2, 3. Rom. 3. 9, 10, 11, 12. Lam. 5. 16.Ps 14:1Ps 14:2Ps 14:3Rom 3:9Rom 3:10Rom 3:11Rom 3:12Lam 5:16from all their honour, glory, dignity, and excellency, into a moſt woful Gulf of ſin and miſery: and therefore Solomon muſt be underſtood of him that is evangelically righteous. He that is evangelically righteous, be he Maſter, or ſervant, rich or poor, bond or free, high or low, is more excellent then his neighbour. And O that all maſters would ſeriouſly conſider of this, that they may carry it no more ſo proudly▪ ſo loftily, ſo ſcornfully, ſo frowardly, ſo ſtrangly, ſo ſowrly, ſo bitterly, ſo rigorouſly, towards their pious ſervants, as not to afford them a little time to pour out their ſouls before the Lord in a corner.

I have read of Ingo, an ancient King of the Draves and Veneds, who making a ſtately feaſt, appointed all his Pagan Nobles to ſit in the Hall below; and at the ſame time commanded certain poor Chriſtians to be brought up into his preſence p. 177Chamber to fit with him at Aenaeus Sylvius cap. 20. Europ. Aven. lib. 3. Annaliumhis Table, that they might eat of his kingly chear; at which many wondering, he told them, That he accounted Chriſtians, though never ſo poor, a greater ornament at his Table, and more worthy of his company, than the greateſt Nobles that were not converted to the Chriſtian faith; for ſaith he, when theſe Pagan Nobles ſhall be thruſt down to Hell, theſe poor Chriſtians ſhall be my conſorts and fellow Princes in Heaven. Certainly, this noble Prince will one day riſe in Judgement againſt all ſowre, churliſh Labans, who carry it ſo harſhly, and ſo ſeverely towards their gracious ſervants, as Epheſ. 69.that they will not allow them a little time, to wait upon God in a hole. Why ſhould not gracious maſters give their gracious ſervants a little time for cloſet prayer now, conſidering that they are ſharers with them in all the fundamental good that comes by Chriſt in this world; and conſidering, that they p. 178ſhall be partakers with them in all the glory of another world. The Every man hath two things to look unto more than all the world be ſide; a body, and a ſoul: for the one ery one is either a Fool or a Phyſitian; for the other, either a Devil or a Divine, ſaith one.pooreſt ſervant in a family hath a ſoul more precious than heaven and earth; and the greateſt work that lies upon his hand in this world is to look to the eternal ſafety & ſecurity of that, for if that be ſafe all is ſafe, if that be well all is well, but if that be loſt all is loſt. Every gracious ſervant, though he be never ſo poor and mean, yet hath he the image of God, the image of the King of Kings ſtampt upon him; and wo to him that ſhall wrong, or deſpiſe, or trample upon that image. Certainly, God himſelf is wronged by the injury that is done to his image. The contempt and deſpite that is done to the image or coyn of a King, is done to the King himſelf, and accordingly he will revenge it.

If it was a capital crime in Tiber…us his dayes, to carry the image of Auguſtus upon a Ring or Coyn into any ſordid place, as Suetonius ſaith it was; what crime muſt p. 179it be in thoſe maſters, who deſpiſe, revile, reproach, ſcorn, abuſe and tread under foot, ſuch ſervants as have the image of the great God ſtampt upon their ſouls, and all becauſe they look God-ward, Chriſt-ward, Heaven-ward, Holineſs-ward, Duty-ward! Maſters ſhould never twit their ſervants in the Prov. 22. 2. Chap. 17. 5.Prov 22:2teeth with their inferiority, penury, poverty, miſery, mean parentage, or ſervile condition; but remember that theſe things are more the Creators pleaſure, than the ſervants fault, and that that God that hath made the maſter rich and the ſervant poor, can as quickly make the maſter poor and the ſervant rich. God many times puts down Luke. 1. 52.Luke 1:52the mighty from their ſeats, and exalts them of low degree. Certainly, no maſter nor miſtreſs ſhould dare to inſult or triumph over ſuch ſervants as have ſouls as noble as their own; but they ſhould ſeriouſly and frequently conſider of Solomons Aphoriſme, The righteous (though a ſervant, though the p. 180meaneſt amongſt all the ſervants) is more excellent than his neighbour, and accordingly give them a little time and liberty to converſe with God in ſecret. And O that all gracious ſervants would diſcover themſelves to be more excellent than their neighbours, by making more conſcience of private prayer than their neighbours do, and by being more in their cloſets than their neighbours are, and by delighting themſelves in their ſecret retirements more than their neighbours will, and by redeeming ſome time for God, for their ſouls, and for eternity more than their neighbours do. But,

Seventhly, I anſwer, That God is only the Lord of time. Time is Hab. 2. 3. Dan. 11. 27. 29. 35. Job 7. 1. Pſal. 102. 13 Eccl. 3. 1. Dan. 2. 21 Iſa. 60. 22. Job 14. 14.Hab 2:3Dan 11:27Dan 11:29Dan 11:35Job 7:1Ps 102:13Eccl 3:1Dan 2:21Isa 60:22Job 14:14more the Lords, than 'tis thy maſters; and therefore 'tis no neglecting of thy maſters buſineſs, to take a little time daily for private prayer. Times do belong to providence as well as iſſues; and as God is the God of our mercies, ſo he is the Lord of our times; My times are in p. 181thy hands, ſaith David, Pſal. 31. 15. Not only the times of his ſorrows, but alſo the times of his comforts; not only the times of his miſeries, but alſo the times of his mercies; not only the times of his dangers, but alſo the times of his duties, were in the hands of God.

'Tis obſervable, the Pſalmiſt doth not ſay time, but times, in the plural, to ſhew that every point and period of time, depends upon the hand of God.

One complaining of thoſe who ſay, Come, let us talk together to paſs away the time; with grief of ſpirit Bernard, Serm. de tripl. cuſtod.cryes out (O donec praetereat hora, &c.) O until the hour be gone, O until time be paſt, which the mercy of thy maker hath beſtowed upon thee to performe repentance, to procure pardon, to gain grace, and to obtain glory. That ſervant that borrows a little time every day to ſeek the face of God in a corner, borrows it rather of God than of his maſter; and therefore why ſhould his maſter ſwell, or rage, or complain, conſidering p. 182that God never made him Lord of time. But,

Eighthly, I anſwer, That ſervants ſhould rather redeem time from their ſleep, their recreations, their daily meals, than neglect cloſet duty a day. And certainly thoſe ſervants that (out of conſcience towards God, and out of a due regard to the internal and eternal welfare of their own ſouls) ſhall every day redeem an hours time from their ſleep, or ſports, or feedings, to ſpend with God in ſecret, they ſhall find by experience, that the Lord will make a few hours ſleep, ſweeter and better than many hours ſleep to them, and their outward ſports ſhall be made up with inward delights, and for their common bread, God will feed them with that bread that came down from heaven. Sirs, was not Chriſt The Evangeliſt applies theſe words to Chriſt, Mat. 12. 15, 16, 17, 18.Matt 12:15Matt 12:16Matt 12:17Matt 12:18his Fathers ſervant? Iſa. 4…. 1. (Behold my ſervant, whom I uphold, mine elect (or choice one) in whom my ſoul delighteth! (or is well pleaſed) I have put my ſpirit upon him; he ſhall p. 183bring forth judgement to the Gentiles) Chriſt is called Gods ſervant in regard of his humane nature, and in regard of his office of Mediatorſhip.and did not he redeem time from his natural reſt, rather than he would omit private prayer? Mark 1. 35. And in the morning, riſing up a great while before day, he went out and departed into a ſolitary place, and there prayed. Chriſt ſpent the day in preaching, in healing the ſick, in working of miracles; and rather than theſe noble works ſhould ſhut out private prayer, he riſes a great while before day, that he might have ſome time to wreſtle with his Father in ſecret. So Luke 6. 12. And it came to paſs in thoſe dayes, that he went out into a mountain to pray, and continued all night in prayer to God. O ſirs, did Chriſt ſpend whole nights in private prayer, for the ſalvation of your ſouls; and will you think it much to redeem an hours time from your natural reſt to ſeek and to ſerve him in a corner, and to make ſure the things of your everlaſting peace? The redeeming of time for private prayer, is the redeeming of a precious treaſure, p. 184which if once loſt can never fully be recovered again. If riches ſhould make themſelves wings and fly away, they may return again, as they did to Job; or, if credit, and honour, and worldly greatneſs and renown ſhould fly away, they may return again, as they did to Nebuchadnezzar; If ſucceſs, and famous victories and conqueſts ſhould make themſelves wings and fly away, they may return again, as they did to many of the Roman Conquerors and others: But, if Sophocles. Phocilides. &c.time (whom the Poets paint with wings, to ſhew the volubility and ſwiftneſs of it) fly from us, it will never more return unto us.

A great Lady of this Land, on Queen Elizabeth.her dying bed cried out, Call time again, call time again; a world of wealth for an inch of time; but time paſt was never, nor could never be recall'd.

The Aegyptians drew the picture of Time with three heads;

The Firſt was, of a greedy Wolf gaping for time paſt, becauſe it p. 185hath ravenouſly devoured even the memory of ſo many things paſt recalling.

The Second, Of a crowned Lyon roaring for time preſent, becauſe it hath the principality of all action, for which it calls aloud.

And the Third was, of a deceitful Dog, fawning for time to come; becauſe it feedes fond men with many flattering hopes to their eternal undoing. O that all this might prevail with ſervants to redeem time for private prayer! And if my counſel might take place, I ſhould rather adviſe ſervants to redeem ſome time for private prayer, from their ſleep, or lawful recreations, or ſet meales, &c. than to ſpend, in private prayer, that time which their maſters call their time; eſpecially if their Maſters be unconverted and in the gall of bitterneſs and bond of iniquity; and that for theſe five Reaſons.

Firſt, Becauſe this may be a means to prevent much Sin on the p. 186Maſters ſide. Maſters that are in their unregenerate eſtate, are very apt to ſtorm, and take on, and let fly againſt God, and Chriſt, and Religion, & profeſſion, &c. When they ſee their ſervants ſpend that time in private prayer, or in any oother religious excerciſe, which according to their underſtanding, is their time, and ought to be wholly ſpent in following their buſineſſes. Now gracious ſervants ſhould have that honourable reſpect, and that tender affection, and that Chriſtian compaſſion, to their Maſters ſouls, as to do to the utmoſt all that lyes in them, to prevent their Maſters from contracting guilt upon their ſouls, or from Jude. 22, 23.making work for repentance, for hell, or for the Phyſitian of ſouls.

The Perſians, the Turks, and many Indians are ſo compaſſionate that they erect Hoſpitals, not only for lame and diſeaſed Men, but alſo for Birds Beaſts, & Dogs, that are either, aged, ſtarved, or hurt. O then, what tender compaſſions ſhould p. 187gracious ſervants exerciſe towards their Maſters ſouls, which are Jewels more worth then heaven and earth! But,

Secondly, Becauſe this may be a means to convince the Judgments and Conſciences of their Maſters, that there is ſome worth, ſome excellency, ſome ſweetneſs, &c. to be found in private prayer, and in other cloſet duties; for when Maſters ſhall obſerve their ſervants to redeem time for cloſet duties, from their very ſleep, recreations, dinner, ſuppers, they will be ready to conclude, that certainly there is more worth, more goodneſs, more ſweetneſs, more excellency, more glory, more gain, in cloſet duties, than ever they have underſtood, felt, or experienced, &c. and that there very poor ſervants are better and more righteous than themſelves. Sotomen reports, that the devout life of a poore Captive Chriſtian woman, made a King & all his Family imbrace the Faith of Jeſus Chriſt. Good works convince p. 188more than Miracles themſelves.

I have read of one Pachomius, a ſouldier under Conſtantine the Emperor, how that his Army being almoſt ſtarved for want of neceſſary proviſion, he came to a city of Chriſtians, and they of their own charity relieved them ſpeedily and freely; he wondering at their free and noble charity, enquired what kind of people they were, whom he ſaw ſo bountiful? it was anſwered, that they were Chriſtians, whoſe profeſſion it is to hurt no man, and do good to every man: hereupon Pachomius, convinced of the excellency of this Religion, threw away his Arms, and became a Chriſtian, a Saint. Look as Husbands ſometimes 1 Pet. 3. 1, 2.1 Pet 3:11 Pet 3:2are won by the converſation of their wives without the word ſo Maſters may ſometimes be won by the gracious carriage and converſation of their ſervants, without the word. The ſervants redeeming of time for private duties upon the hardeſt and ſevereſt tearms, may p. 189be ſo bleſt to the Maſter, that it may iſſue in his conviction, converſion, and ſalvation. There is a may-be for it; and a very may-be ſhould be a ſufficient encouragement for every gracious ſervant, to do all he can to ſave the ſoul of his Maſter, from going down into the infernal Pit. But,

Thirdly, Becauſe the ſervants redeeming of time from his ſleep, recreations, meals, for private prayer, will moſt clearly and abundantly evidence the ſingular love, the great delight, and the high eſteem that he hath of private prayer. We ſay thoſe children love their books well, and delight much in learning, who will be at their books when others are gone to their beds, and who will be at their books before others can get out of their beds. Certainly, they love private prayer well, and they delight much in cloſet communion with God, who will be a praying when others are a ſleeping, and who will be addreſſing their ſouls before God p. 190in a corner, before their miſtreſs is a dreſſing of her ſelf at the Glaſs, or their fellow-ſervants a dreſſing themſelves in the ſhop. But,

Fourthly, Becauſe the ſervants redeeming of time for private prayer, from his ſleep, ſet meales, recreations, &c. may be of moſt uſe to other fellow ſervants, both to awaken them, and to convince them that the things of Religion are of the greateſt and higheſt importance, and that there is no trade for pleaſure, or profit, to that private Trade that is driven between God and a mans own ſoul; and alſo, to keep them from trifling, or fooling away of that time, which is truly and properly their Maſters time, and by the Royal law of heaven ought to be ſpent ſolely and wholly in their ſervice & buſineſs. For what ingenious ſervant is there in the world, but will argue thus? I ſee that ſuch and ſuch of my fellow ſervants will redeem time for private prayer, and for other cloſet ſervices, from their very ſleep, p. 191meales recreations, &c. rather than they will borrow, or make bold with that time which my Maſter ſaith is his, &c. and why then ſhould I be ſo fooliſh, ſo bruitiſh, ſo mad, to trifle, or idle, or play, or toy away that time, wnich ſhould be ſpent in my maſters ſervice, and for my maſters advantage? But,

Fifthly, and laſtly, Becauſe the ſervants redeeming of time for private prayer from his Sleep, his Meales, his Recreations, &c. cannot but be infinitely pleaſing to God, and that which will afford him moſt comfort when he comes to die. The more any poor heart acts contrary to fleſh and blood, the more he pleaſes God; the more any poor heart denyes himſelf, the more he pleaſes God; the more any poor heart acts againſt the ſtreame of ſinful examples, the more he pleaſes God; the more difficulties and diſcouragements a poor heart meets with in the diſcharg of his duty, the more love he ſhewes to God; and the p. 192more love a poor heart ſhewes to God, the more he pleaſes God, Jer. 2. 2, 3. Go, and cry in the ears of Jeruſalem, ſaying, thus ſaith the Lord, I remember thee, the kindneſs of thy youth, the love of thine eſpouſals; when thou wenteſt after me in the wilderneſs, in a Land that was not ſown. Iſrael was holineſs unto the Lord, and the firſt fruits of his increaſe: all that devour him, ſhall offend; evil ſhall come upon them, ſaith the Lord. God was very highly pleaſed, and greatly delighted with the ſingular love and choice affections of his people towards him, when they followed after him and kept cloſe to him, in that tedious and uncouth paſſage through the waſte, howling wilderneſs. How all theſe things do comport with that poor pious ſervant that redeemes time for private prayer upon the hardeſt termes imaginable, I ſhall leave the ingenious Reader to judge. And certainly, upon a dying bed, no tongue can expreſs, nor heart conceive (but he that feeles it) the unſpeakable p. 193comfort that cloſet duties will afford to him that hath been exerciſed in them, upon thoſe hard termes that are under preſent conſideration. But,

Ninthly, I anſwer, If thou art a gracious ſervant, then the near and dear relations that is between God and thee, and the choice priviledges John 8. 32, 33, 36.John 8:32John 8:33John 8:36that thou art intereſted in, calls aloud for private prayer. As thou art thy Maſters ſervant, ſo thou art the Lords free-man, 1 Cor. 7. 22, 23. For he that is called in the Lord, being a ſervant, is the Lords free-man: Likewiſe alſo, he that is called being free, is Chriſts ſervant. Ye are bought with a price: be not ye the ſervants of men, Either when they command you things forbidden by Chriſt, or forbid you things commanded by Chriſt; or when they would exerciſe a dominion over your faith, or a lord-ſhip over your conſciences. Suffer not your ſelves in ſpiritual things to be brought into ſuch bondage by any men or Maſters in p. 194the world, as not to uſe that freedom Gal. 5. 1. Col. 2. 20. Gal. 2. 4.Gal 5:1Col 2:20Gal 2:4and liberty that Chriſt hath purchaſed for you with his deareſt blood. No ſervants are to ſerve their maſters in oppoſition to Chriſt; nor no ſervants are to ſerve their maſters as ſpiritual maſters; Nor no ſervants are to ſerve their maſters as ſupream maſters, but as ſubordinate maſters, Epheſ. 6. 5, 6, 7. And as every gracious ſervant is the Lords free-man, ſo every gracious ſervant is the Lords friend, Iſa. 41. 8. James▪ 2. 23. John 15. 13, 14, 15. And as every gracious ſervant is the Lords friend, ſo every gracious ſervant is the Lords ſon, Gal. 4. 5, 6. Rom. 8. 16. And as every gracious ſervant is the Lords ſon, ſo every gracious ſervant is the Lords ſpouſe, Hoſ. 2. 19, 20. 2 Cor. 11. 2.

And now I appeal to the conſciences of all that have taſted that the Lord is gracious, whether the near and dear relations that is between the Lord and pious ſervants, doth not call aloud upon p. 195them to take all opportunities and advantages that poſſibly they can to pour out their ſouls before the Lord in ſecret, and to acquaint him in a corner with all their ſecret wants, & weakneſſes, & wiſhes, &c. And as gracious ſervants are thus nearly and dearly related to God, ſo gracious ſervants are very highly priviledged by God. Gracious ſervants are as much freed from the reign of ſin, the dominion of ſin, and the damnatory Rom. 6. 14.Rom 6:14power of ſin, as gracious maſters are. Gracious ſervants are as Rom. 8. 1.Rom 8:1much freed from hell, from the curſe of the Law, and from the wrath of God, as their gracious maſters are. Gracious ſervants are Gal. 3. 13.Gal 3:13as much adopted, as much reconciled, as much pardoned, as much juſtified, and as much redeemed, as their gracious maſters are. Gracious ſervants are as much heirs, 1 Theſ. 1. 10. Col. 3. 11. Gal. 5. 6. Rom. 8. 17. Gal. 6. 14. 1 Pet. 2. 9.1 Thess 1:10Col 3:11Gal 5:6Rom 8:17Gal 6:141 Pet 2:9heirs of God, and joynt heirs with Chriſt, as their gracious maſters are. Gracious ſervants are as much a choſen generation, a royal prieſthood, p. 196an holy nation, a peculiar people, called out of darkneſs into his marvelous light, as their gracicious maſters are. And therefore they being all alike intereſted in all theſe great and glorious priviledges, which belong to Saints as Saints, they are without all peradventure alike obliged and engaged to all thoſe duties which lies upon Saints as Saints, among which private prayer is one; and therefore they are to buckle to this duty, againſt all carnal reaſons and objections whatſoever. But,

Tenthly and laſtly, I anſwer, That the promiſed reward in the Text, lies as fair and as open to the Servant as to the Maſter, to the Bond as to the Free, to the Peaſant as to the Prince. Whoſoever prays to his heavenly father in ſecret, be he high or low, rich or poor, honourable or baſe, ſervant or maſter, he ſhall receive an open reward. The reward in the text is not to be confined or limited to this or that ſort or rank of men, but 'tis to be p. 197extended to all ranks and ſorts of men, that make conſcience of private prayer, of cloſet duties. So Epheſ. 6. 5, 6, 7, 8. Servants be obedient to them that are your maſters, according to the fleſh, with fear and trembling, in ſingleneſs of your heart, as unto Chriſt. Not with eye-ſervice, as men pleaſers, but as the ſervants of Chriſt, doing the will of God from the heart: The Perſian Kings did uſually reward the faithful ſervices of their ſervants. Surely the King of Kings will not fall ſhort of the Kings of Perſia.with good will doing ſervice, as to the Lord, and not to men: Knowing that whatſoever good thing any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free. Col. 3. 22, 23, 24. Servants obey, in all things, your maſters according to the fleſh, not with eye ſervice, as men-pleaeſers, but in ſingleneſs of heart, fearing God. And whatſoever ye do, do it heartily, as to the Lord, and not unto men: Knowing that of the Lord ye ſhall receive the reward of the inheritance: for ye ſerve the Lord Chriſt. Such ſervants as ſerve their maſters faithfully, cordially, and in ſingleneſs of ſpirit, ſhall receive the reward of Grace, & the reward of the Inheritance. The p. 198meaneſt ſervant that is faithful in the ſervice of his maſter, ſhall Rom. 8. 15. 16, 17.Rom 8:15Rom 8:16Rom 8:17for a recompence recieve the eternal inheritance. The recompence of reward in the Scripture laſt cited is not of merit but of meer grace, becauſe the inheritance belongs only to children upon the account of their birth or adoption. Faithful ſervants, ſhall of ſervants be made ſons, and ſo enjoy the heavenly inheritance. Chriſt is ſo noble a Maſter, that he will not ſuffer any ſervice that hath been performed to men out of Conſcience to his command to paſs unrewarded. O how much more will he recompence pious ſervants for thoſe ſpiritual ſervices that they perform for his ſake, for his glory! God is ſo liberal a pay maſter, that no Mal. 1. 10.Mal 1:10man ſhall ſo much as ſhut the door, or kindle a fire upon his altar, or give a cup of cold water, Mat. 10. 42.Matt 10:42one of the leaſt, readieſt, and meaneſt refreſhments that be, but he ſhall be rewarded.

p. 199It is an excellent obſervation of Calvin, upon Gods rewarding of the Rechabites obedience, Jer. 35. 19. God (ſaith he) often recompenceth the ſhadows and ſeeming appearances of vertue, to ſhew that complacency he takes in the ample rewards that he hath reſerved for true and ſincere piety. Nebuchadnezzar though a Tyrant, yet being engaged in Gods ſervice againſt Ezek. 29. 18, 19, 20.Ezek 29:18Ezek 29:19Ezek 29:20Tyre, he ſhall have Egypt as his pay, for his pains at Tyre. It is an ancient ſlur and ſlander that hath been caſt upon God, as if he were an auſtere Maſter, an illiberal Lord, and as if there were nothing to be got in his ſervice, but knocks, blows, wounds, croſſes, loſſes, &c. whereas he is a rewarder, not only of them that diligently ſeek him, Heb. 11. 6.Heb 11:6but even of the very worſt of men that do any ſervice for him. I have read of Herod Agrippa (the ſame that was ſmitten by the Angel and eaten up of worms, becauſe he gave not glory to God, Acts 12. 23.) that being bound in chains, and ſent to Priſon by Tiberius for wiſhing Caius p. 200in the Empire, one Thaumaſtus a ſervant Joſeph. Antiq, lib. 18. cap. 8.of Caius, carrying a Pitcher of water, met him, and Agrippa being very thirſty, deſired him to give him ſome of his water to drink, which he willingly did: whereupon Agrippa ſaid, This ſervice thou haſt done in giving me drink, ſhall do thee good another day: And he was as big and as good as his word; for afterwards, when Caius was Emperour, and Agrippa made King of Judea, he firſt got his Liberty, then made him chief Officer of his Houſhold, and after his deceaſe took order that he ſhould continue in the ſame Office with his Son. Now how much more then will the King of Kings reward all thoſe poor pious ſervants of his, that do not only give to him in his Members cups of cold water, but do alſo redeem time from their very reſt, meals, and recreations, that they may have ſome time to ſeek the face of God in a corner. Certainly, There ſhall not be a ſigh, a groan, a prayer, a tear let fall by a poor ſervant in a corner, p. 201that ſhall not be at laſt regarded and rewarded by the great God. Lyra ſaith, that Mordecai waited ſix years, before his good ſervice was rewarded by King Ahaſuerus. It may be God may reward thee ſooner for all thy cloſet ſervices; but if he do not reward thee ſooner, he will certainly reward thee better, he will reward thee with higher Honours, with greater Dignities, 1 Cor. 9. 29 2 Tim. 4. 8. Rev. 2. 10. Jam. 1. 12. 1 Pet. 5. 4.1 Cor 9:292 Tim 4:8Rev 2:10Jas 1:121 Pet 5:4with more glorious Robes, and with a more royal Crown, even an incorruptible Crown, a Crown of righteouſneſs, a Crown of life, a Crown of glory. And therefore hold on and hold out in your ſecret retirements. Though ſome may deride you, and others revile you, and your carnal Maſters diſcourage you, yet God is faithful and will certainly reward you; yea, he will openly reward you for all the ſecret pourings out of your ſouls in his boſome. But,

p. 202Object. 3.

Some may further Object and ſay, O but we cannot pray alone; we want thoſe gifts and endowments which others have; we are ſhut up and know not how to pour out our ſouls before God in a corner; we would willingly pray, but we want ability to pour out our ſouls before the Lord in ſecret, &c.

Sol. 1.

Gods deareſt children may ſometimes be ſhut up, they may with Zacharias, for a time, be ſtruck Luke 1. 20.Luke 1:20dumb and not able to ſpeak, Pſal. 77. 4. I am ſo troubled that I cannot ſpeak. Pſal. 38. 9. Lord; all my deſire is before thee: and my groaning is not hid from thee. Gods deareſt children have ſometimes been ſo ſhut up, that they have been able to ſay nothing, nor to doe nothing but groan. A child of God may ſometimes meet with ſuch a blow from God, from Conſcience, from p. 203Scripture, from Satan, from the World, that may for a time ſo aſtoniſh him, that he may not be able to ſpeak to God, nor ſpeak to others, nor ſpeak to his own heart. Look as the holy Spirit is not always a teaching Spirit, nor always a leading Spirit, nor always a comforting Spirit, nor alwayes a ſealing Spirit, nor alwayes a witneſſing Spirit, nor alwayes an aſſuring Spirit to any of the Saints; ſo he is not alwayes a ſupplicating Spirit in any of the Saints. When he is grieved, vexed, quenched, provoked, he may ſuſpend his gracious influences, and deny the ſoul his aſſiſtance; and what can a Chriſtian then ſay or do? But,

Secondly, I anſwer, Thou canſt not pray; but canſt thou not ſigh, nor groan neither? there may be the ſpirit of Adoption in ſighs and groans, as well as in vocal prayer, Rom. 8. 26. The force, the vertue, the efficacie, the excellency of prayer doth not conſiſt in the number and flouriſh of words, but in the p. 204ſupernatural motions of the ſpirit, in ſighs, and groans, and pangs, and ſtrong affections of heart, that are unſpeakable and unutterable. Certainly, the very ſoul of prayer, lyes in the pouring out of a mans ſoul before the Lord, though it be but in ſighs, groans, and tears, 1 Sam. 1. 13,—19. One ſigh and groan from a broken heart, is better pleaſing to God, than all humane eloquence. But,

Thirdly, I anſwer, Beg of God to teach thee to pray. O beg the holy ſpirit that is a ſpirit of prayer. God hath promiſed his holy ſpirit to them that ask it, Luk. 11. 13. If ye then being evil, know how to give good gifts unto your children: how much more ſhall your heavenly father give the holy ſpirit to them that ask him? Ezek. 36. 26, 27. A new heart alſo will I give you, and a new ſpirit will I put within you: and I will takeaway the ſtony heart out of your fleſh and I will give you a heart of fleſh, and I will put my ſpirit within you, and cauſe you to walk in my ſtatutes; and ye ſhall keep my judgements, p. 205and doe them. Ezek. 11. 19. And I will give them one heart, & I will put a new Spirit within you; and I will take the ſtony heart out of their fleſh, and will give them an heart of fleſh. Zech. 12. 10. I will pour upon the houſe of David, and upon the Inhabitants of Jeruſalem, the Spirit of grace and ſupplication. Now Gracious promiſes are Gods bonds, and he loves to ſee his people put them in ſuit. God expects Iſa. 62. 6, 7. Iſa. 42. 25, 26.Isa 62:6Isa 62:7Isa 42:25Isa 42:26that we ſhould be his Remembrancers, and that we ſhould pray over his promiſes. When he had promiſed great things to his people concerning Juſtification, Sanctification & Preſervation, he ſubjoynes, Yet, I will for this be enquired of by Ezek. 36. 37.Ezek 36:37the houſe of Iſrael to doe it. God looks that we ſhould ſpread his gracious promiſes before him, as Hezekiah Iſa. 37. 14.Isa 37:14did Seanacheribs letter. God is never better pleaſed than when his people importune him in his own words and urge him with arguments taken from his owne promiſes. Though God be a very affectionate father, and a very liberal father, p. 206yet he is not a prodigal father, for he will never throw away his mercies on ſuch as will not ſtoutly and humbly plead out his promiſes with him. God loves to take ſtate upon him, and will be ſought unto, both for his giving in of mercies, and for his making good of precious promiſes. Thou ſayeſt thou can'ſt not pray; why can'ſt thou not goe into a corner, and ſpread the Promiſes laſt cited before the Lord, and tell him how much it concernes his honour & glory as well as thy own internal & eternal good, to make good thoſe gracious promiſes that he hath made concerning his giving of his Spirit to them that ask him, and his putting his Spirit within them, and his pouring out a Spirit of grace and ſupplication upon them.

We read of Tamar, that when Gen. 38. 18,—25.Gen 38:18Judah her father-in-law lay with her, ſhe took as a pledge his ſignet, bracelets, and ſtaffe; and afterwards when ſhe was in great diſtreſs and ready to be burnt as an Harlot, ſhe p. 207then brought out her ſtaff, and ſignet, and Bracelets, and ſaid, by the man whoſe theſe are, am I with child, and thereby ſhe ſaved her life. The promiſes are as ſo many rich Mines, they are as ſo many choice flowers of paradiſe, they are the food, life, and ſtrength of the ſoul, They are as a ſtaffe to ſupport the ſoul, and they are as a ſignet and Bracelets to adorne the ſoul, and to enrich the ſoul; and therefore poor ſinners ſhould bring them forth, and lay them before the Lord, and urge God with them, there being no way on earth to ſave a mans ſoule, and to prevent a burning in Hell like this. Concerning precious promiſes let me give you theſe eight hints.

Firſt, that they are truly propounded & ſtated by God, Mark. 10. 30.

Secondly, That they ſhall certainly be performed, 2 Cor. 1. 20. they being all made in and thorow Chriſt; they are made firſt to Chriſt, and then to all that have union and communion with him.

p. 208Sirtorius, ſaith Plutarch, paid what he promiſed with fair words: but ſo doth not God. Men many times, ſay and unſay; they often eate their words as ſoon as they have ſpoken them; but God will never eat the words that are gone out of his mouth, Iſa. 46. 10, 11. My counſel ſhall ſtand, and I will doe all my pleaſure: yea, I have ſpoken it, I will alſo bring it to paſs, I have purpoſed it, I will alſo doe it.

Thirdly, That they all iſſue from free grace, from ſpecial love, Hoſ. 14. 4.Hos 14:4from divine goodneſs,

Fourthly, That they are all as Jer. 31. 3.Jer 31:3unchangable as he is that made them.

Fifthly, That they are all bottomed and Mal. 3. 6.Mal 3:6founded upon the truth, faithfulneſs, and all ſufficiency of God.

Sixthly, That they are pledges and pawnes of great things that Heb. 13. 5.Heb 13:5God will doe for his people in time.

Seventhly, That they are moſt Heb. 6. 12.Heb 6:12ſure and certain evidences of divine p. 209favour, and a declaration of the Num. 23. 19.Num 23:19heart and good will of God to his poor people.

Eighthly, That they are the price of Chriſts blood.

Now how ſhould all theſe things encourage poor ſouls to be ſtill a preſſing of God with his promiſes! But,

Fourthly, You ſay you cannot pray, &c. O that you would leave off objecting, and fall upon praying. If you cannot pray as you would, nor as you ſhould, pray as well as you can. Joſephs brethren ſtood ſo long dallying & delaying and trifling out the time, that having a Journey to goe to buy corn, they might have bought and returned twice, before they went and bought once. When Eliah called Elizeus he goes about the buſh, 1 Kings 19. 20.1 Kgs 19:20and he muſt needs goe bid his father and mother farewel, before he could follow the Prophet. O friends, take heed of dallying, delaying, trifling, going about p. 210the buſh, when you ſhould be a faling upon the work of prayer. What though with Hannah thou can'ſt but weep out a prayer, or with Moſes ſtammer out a prayer, or with Hezekiah chatter out a prayer, yet do as well as thou can'ſt, and thou ſhalt find acceptance with God, 2 Cor. 8. 12. For if there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not. The Publicans prayer had not much Rhetorick or eloquence in it, God be merciful to me a ſinner, and yet God accepted it: He Luke 18. 13.Luke 18:13prayed much, though he ſpake little, and God did not turn a deafe ear upon him. That God that once accepted a handfull of meale Lev. 2. 1, 2. Chap. 6. 15. Luke 21, 3.Lev 2:1Lev 2:2Luke 21:3for a ſacrifice, and a gripe of Goats hair for an oblation, and the poor widows two mites, as if they had been two millions, will certainly accept of what thou art able to do, though thou doſt fall ſhort, yea much ſhort of what thou oughteſt to doe. Lord, ſaith Luther, thou commandeſt p. 211me to pray: I cannot pray as I would, yet I will obey: for though my prayer be not acceptable, yet thine own commandement is acceptable to thee. If weak Chriſtians would but put forth in prayer that little ſtrength they have, God would quickly renew their ſpiritual ſtrength, he would certainly carry them on from ſtrength to ſtrength, he would Iſa. 49. 29, 30, 31. Pſal. 84. 7.Isa 49:29Isa 49:30Isa 49:31Ps 84:7ſtill by ſecret aſſiſtances, and ſecret influences, help them on in their heavenly trade. As a loving indulgent Father will take his little Child in his armes, and carry him on in his way home ward, when his ſtrength begins to fail him, and he can walk no further, and the way proves dirty, ſlippery, or uneven. So doth God by his, Hoſ. 11. 3. I taught Ephram alſo to go (as a nurſe doth the infant) taking them by their arm. When Gods poor Children come to a fowl way, or a rough place, he takes them up in his own arms, and helps them over the quagmire of Croſſes, and the difficulties of duties, and over all p. 212that ſtraitneſs, and narrowneſs, and weakneſs o… ſpirit that doth attend them in their cloſet performances.

'Tis obſervable, that when the King of Iſrael was to ſhoot the Arrow, 2 Kings 13. 16.2 Kgs 13:16he did put his hand upon the Bow, and Eliſha did put his hand upon the Kings hand. So when we go into our Cloſets, we are to put up our hand, and then the Spirit of God likewiſe will put his hand upon our hand, he will put his ſtrength to our ſtreng…h, or rather to our weakneſs, Rom. 8. 26. Likewiſe the Spirit alſo helpeth our infirmities, lifts with us, or helpeth together. The Greek word foreign doth properly ſignifie ſuch a help, as when another man of ſtrength and ability ſteppeth in to ſuſtain the burden that lieth upon our ſhoulders, be it a logg, or a piece of timber, ſetting his ſhoulders under it, to lift up, and bear part of it with us, or to help us as the nurſe helpeth her little child, upholding it by the ſleeve. When a poor Chriſtian ſets himſelf p. 213to cloſet prayer, or to mourn, or to believe, or to obey, &c. then the Spirit comes in with new help, and new influences, and new aſſiſtances, and ſo carryes him on in all theſe noble ſervices. That child that doth but ſtammer at firſt, in time will ſpeak plainly and fluently. O how many Chriſtians are there, that now can pray with much freedom, liberty and fluency, who at firſt could only ſigh out a prayer, or ſtammer out a prayer, or weep out a prayer? Thou ſaieſt thou canſt not pray, but didſt thou but ſtir up thy ſelf to obey that command, Matth. 6. 6. as well as thou canſt thou doſt not know but that a power may go forth with the command, that may enable thee to act ſuitable to the command? In Matth 9. 1,—9. Chriſt bid the Palſie man riſe and walk, Take up thy bed and go unto thine houſe. The Palſie man might have objected, Alas, I am carried by four, I am not able to ſtir a limb, much leſs to riſe, but leaſt of all to take up my bed p. 214and walk, &c. Oh but he rouſeth up himſelf as well as he could, and a power went forth with the command, that enabled him to do what was commanded. So Matth. 12. 10,—14▪ There was a poor man that had a withered hand, and Chriſt commands him to ſtretch forth his hand: he might have replied, My hand is withered, and if I might have as many worlds as there be men in the world to ſtretch it forth, I could not ſtretch it forth; yea, if my very life, if my very ſalvation did lie upon ſtretching forth my withered arm, I could not ſtretch it forth: Oh, but he throws by all ſuch plea's, and complies with Chriſt's command as well as he could, and a power went forth and healed his hand. O ſirs, if you would but pray in your cloſets as well as you can, you do not know but that ſuch power and virtue might flow from Chriſt into your hearts, as might carry you on in your cloſet duties, beyond expectation, even to admiration; others have found it ſo, and why not you, p. 215why not you? Well remember, that God is no curious nor critical obſerver of the incongruous expreſſions that falls from his poor children when they are in their cloſet duties; he is ſuch a father as is very well pleaſed with the broken expreſſions and divine ſtammerings of his people when they are in a corner. 'Tis not a flood of words, nor ſtudied notions, nor ſeraphical expreſſions, nor elegant phraſes in prayer, that takes the ear, or that delights the heart of God, or that opens the gates of glory, or that brings down the beſt of bleſſings upon the ſoul; but uprightneſs, holineſs, heavenlyneſs, ſpiritualneſs, and brokenneſs of heart, theſe are the things that make a conqueſt upon God, and that turns moſt to the ſouls account. But,

Fifthly, Thou ſayſt thou canſt not pray: but if thou art a child of God, thou haſt the Spirit of God, and the Spirit of God is a Spirit of prayer and ſupplication. That all p. 216the Children of God have the Spirit of God is moſt evident in the bleſſed Scriptures. Take theſe for a taſte, Zach. 12. 10. I will pour upon the houſe of David, and upon the inhabitants of Jeruſalem the ſpirit of grace and ſupplication. Pſal. 51. 11. Take not thy holy Spirit from me. Rom. 8. 15. Ye have received the ſpirit of Adoption, whereby we cry, Abba, Father. 1 Cor. 2. 12. We have received, not the Spirit of the world, but the ſpirit which is of God; that we might know the things that are freely given to us of God. 1 Theſ. 4. 8. Who hath given unto us his holy ſpirit. 1 John 3. 2…. Hereby we know that he abideth in us, by the Spirit which he hath given us. Chap. 4. 13. Hereby we know that we dwell in him, and he in us, becauſe he hath given us of his Spirit.

That all the Children of God have the Spirit of God, may be further made evident by an induction of theſe ſeven particulars.

Firſt, They are all ſanctified by the Spirit, 1 Cor. 6. 11. Ye are ſanctified by the Spirit of our God. I do not p. 217ſay, that they are all equally ſanctified by the Spirit, but I ſay, they are all really ſanctified by the Spirit. Though all the ſervants of Chriſt have their Talents, yet all have not Mat. 25. 15.Matt 25:15their ten Talents, nor all have not their five Talents, nor all have not their two Talents, ſome have only their one Talent. Though Benjamins Meſs was five times as much Gen. 43. 32 33, 34.Gen 43:32as his brethrens Meſs, yet every one of his brethren had their M…ſs; ſo though ſome Chriſtians have five times more meaſures of the Spirit, and more meaſures of light, of love, of holineſs, of heavenly mindedneſs, &c. than others have; yet, every Chriſtian hath ſome meaſures of the Spirit, and ſome meaſures of grace and holineſs, &c. Though ſome are Babes in Chriſt, 1 Pet. 2. 2. 1 John 2. 12, 13, 14.1 Pet 2:21 John 2:121 John 2:131 John 2:14and others are Children in Chriſt; though ſome are young Men in Chriſt, and others are old Men in Chriſt, yet every one of them is John 3. 8.John 3:8born of the Spirit of Chriſt. Though none of the people of God in this life have the Spirit in perfection, p. 218yet every one of them have ſo much of the Spirit as will bring him to ſalvation; every Chriſtian hath ſo much of the Spirit as will bring Chriſt and his Soul together: and therefore without all peradventure, every Chriſtian hath ſo much of the Spirit, as will at laſt bring Heaven and his Soul together.

Secondly, They are all led by the Spirit, Rom. 8. 14. As many as are led by the Spirit of God, are the Sons of God. Every Child of God hath a twofold Guide; the Word without, and the Spirit within, Iſa. 30. 20, 21. How the Spirit leads by the rule of the Word, and how he leads Prov. 6. 22. Epheſ. 5. 9.Prov 6:22Eph 5:9to God, and leads to Chriſt, and leads to Truth, and leads to Righteouſneſs, and leads to Holineſs, and leads to Happineſs, I ſhall not now undertake to ſhew.

Thirdly, They are all upheld & ſtrengthned by the Spirit, Pſ. 51. 12. Ʋphold me with thy free Spirit; or underprop me, or ſuſtain me, as the Hebrew hath it, with thy free voluntary p. 219Spirit; or as the Greek turns it, with thy noble princely Spirit. So Eph. 3. 16. To be ſtrengthned with might by his Spirit in the inner man. By the inner man, ſome underſtand the regenerate part of man; others by the inner man, do underſtand the ſoul with all its noble faculties and motions. Take the words which way you will, 'tis certain that all the ſpiritual might and ſtrength that a Chriſtian hath, he hath it from the holy Spirit. Though the Spirit ſtrengthens every Chriſtian in the inner man, yet I do not ſay that the Spirit ſtrengthens every Chriſtian alike in the inward man. Some have ſtronger corruptions to ſubdue than others, and more violent temptations to with-ſtand than others, and greater difficulties to wreſtle with than others, and choicer mercies to improve than others, and higher and harder duties of Religion to mannage than others, and accordingly they are more ſtrengthned in the inner man than others.

p. 220Fourthly, They are all partakers of the firſt-fruits of the Spirit, Rom. 8. 23. Our ſelves have the firſtfruits of the Spirit; which are but as a handful of corn in reſpect of the whole crop. All the grace, 2 Cor. 1. 22.2 Cor 1:22and all the holineſs which we have from the regenerating Spirit at firſt converſion, is but a drop to that S…a a mite to thoſe Talents which we ſhall receive in the life to come.

Fifthly, They are all taught by Iſa. 59. 21.Isa 59:21the Spirit. John 14. 26. The holy-Ghoſt whom the father will ſend in my name, he ſhall teach you all things.

This promiſe primarily belongs to the Apoſtles;

Secondarily to all believers.

Though theſe words were ſpoken at firſt to the Apoſtles only, yet they were not ſpoken of the Apoſtles only, Iſa. 54. 13. In the words there are three things promiſed to the Apoſtles.

Firſt, Immediate illumination by the Spirit of God.

Secondly, A full knowledge of all thoſe truths belonging to their p. 221Apoſtolical office, and that were neceſſary for them at that juncture of time.

Thirdly, Abſolute infallibility as to matter o… Doctrine.

There are alſo three things promiſed to all beleevers.

Firſt, Mediate illumination, teaching truths by the Spirit of truth, in the uſe of the meanes of grace.

Secondly, Knowledge of all truth neceſſary to ſalvation.

Thirdly, infallibility too, ſo far forth as they adhere and keep cloſe to the ſpirits teaching in the word.

Philo ſaith, That the primitive Chriſtians were called Tillers, becauſe as husbandmen till their fields and manure their grounds, ſo did they teach their Families, and nurture their Children and ſervants with good inſtructions O what choice teachings of the ſpirit were theſe primitive Chriſtians under, who made it ſo much their buſineſs, their work, to teach thoſe that were under their p. 222charge. So John. 1. 2, 27. But the 1 Theſ. 4. 9. 2 Cor. 3. 8.1 Thess 4:92 Cor 3:8anointing which ye have received of him, abideth in you: and ye need not that any man teach you: but as the ſame anointing teacheth you of all things, and is truth. Not that we know all things ſimply, or that we need not a Miniſtry to teach and inſtruct us; but he ſpeaks comparatively; you ſhall not be ſo helped by any inſtructions without the Spirit, as with the Spirit. The Spirit ſhall declare the truth as it is in Jeſus, more clearly, more freely, more particularly, more certainly, more univerſally, more 1 Cor. 6. 9, 10, 11, 12. 1 Tim. 4. 1. John 16. 25 Iſa. 48 17. Eccl. 11. 5.1 Cor 6:91 Cor 6:101 Cor 6:111 Cor 6:121 Tim 4Isa 48:17Eccl 11:5effectually, than any other is able to doe. The Spirit, this holy unction, ſhall teach the Saints all things; not all things knowable, for that is impoſſible for finite creatures to attain unto. Who knows the motions of the heavens, the influences of the ſtars, the nature of the creatures, or how the bones doe grow in the womb of her that is with child? who knowes the reaſon why the River Nilus ſhould overflow in the ſummer, when waters are at the p. 223loweſt; or why the load-ſtone ſhould draw Iron to it, or incline to the Pole-ſtar?

Pliny tells us of one that ſpent Lib. 11. c. 9.eight and fifty years in learning out the nature of the Bee, and yet had not fully attained to it. How is it poſſible then for the wiſeſt naturaliſt to enter into the deep things of God!

Paul that learned his divinity among 1 Cor. 13. 9, 10, 11.1 Cor 13:91 Cor 13:101 Cor 13:11the Angels, and that had the holy-Ghoſt for his immediate teacher, tells us plainly That he knew but in part; and O then, how little a part of that part do we know! But the Spirit teacheth the Saints all things: that is,

Firſt, He teacheth them all things needful for the ſalvation of their ſouls, all things neceſſary to bring John 17. 3.John 17:3them to heaven.

Secondly, All things needful to life and godlyneſs, 2 Pet. 1. 3.

Thirdly, all things needful to their places, callings, ſexes, ages, and conditions.

Fourthly, All things needful p. 224for you to know, to preſerve you in the truth, and to preſerve you from being deluded and ſeduced by thoſe falſe teachers of whom he ſpeaks, verſ. 18, 19, 22, 23, 26. And certainly this is the main thing that John hints at in that expreſſion. The all things ſpoken of in Verſ. 27. according to the ordinary Scripture ſtyle, muſt neceſſarily be interpreted only of all thoſe things which are there ſpoken of. But,

Sixthly, They are all comforted by the Spirit, Acts. 9. 31. They John 14. 16, 26. and Chap. 15. 26. and Chap. 16. 7.John 14:16John 14:26walked in the fear of the Lord, and in the comfort of the holy Ghoſt▪ Rom. 14. 17. For the Kingdom of God is not meat and dri…k, but righteouſneſs, and peace, and joy in the holy-Ghoſt. 1 Theſ. 1. 6. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the holy-Ghoſt. Not that all Chriſtians have alwayes actual comfort or actual joy; O no: For as the Air is ſometimes clear, & ſometimes cloudy; and as the Sea is ſometimes ebbing, & ſometimes flowing: ſo the comforts p. 225and joyes of the people of God are ſometimes ebbing, and ſometimes flowing, ſometimes clear and ſometimes cloudy.

Hudſon the Martyr being deſerted at the ſtake, went from under his chain; and having prayed earneſtly, was comforted immediatly, and ſuffered valiantly.

So Mr. Glover the Martyr was deſerted in Priſon, but as he was going to the ſtake he lookt back, and cried out to his friend, He is come, he is come, meaning the Comforter, and ſo he laid down his life with joy.

Rachel wept, and would not be comforted; ſhe gave ſo much way to weeping, that ſhe would not give the leaſt way to comfort: and ſo 'tis many times with the choiceſt Saints. My ſoul refuſed to be comforted. Pſal. 77. 2.Ps 77:2'Tis not my purpoſe at preſent to inſiſt on the ſeveral wayes, whereby the people of God refuſe comfort, and fall ſhort of thoſe ſtrong conſolations▪ which God is p. 226willing that they ſhould receive. The Sun may operate where it doth not ſhine, and a man may be in a ſtate of ſalvation, and yet want conſolation, a man may fear the Iſa. 50. 10. 2.Isa 50:10Isa 50:2Lord, and obey the voice of his ſervant, and yet walk in darkneſs and ſee no light. There is no Chriſtian but may ſometime have trouble in his conſcience, and grief in his heart, and tears in his eyes, and fears and queſtionings in his ſoul, whether God be his Father, and whether Chriſt be his Redeemer, & whether Mercy belongs to him, yea, whether any Promiſe in the Book of God belongs to him? &c. Joy and comfort are thoſe dainties, Pſal. 30. 6, 7.Ps 30:6Ps 30:7thoſe ſweet-meets of heaven, that God doth not every day feaſt his people with; every day is not a wedding day, nor every day is not a harveſt day, nor every day is not a ſummers day. The fatted Calf is Luke 15. 22, 23. Eccl. 3. 4. Rom. 12. 15.Luke 15:22Luke 15:23Eccl 3:4Rom 12:15not kil'd every day, nor the Robe & the Ring is not every day put on; every day is not a feſtival day nor a dancing day. As there is a time p. 227to ſing, ſo there is a time to ſigh; as there is a time to laugh, ſo there is a time to weep; and as there is a time to dance, ſo thereis a time to mourn; All tears will never be clear wip'd from our eyes, till all ſinbe quite taken out of our hearts. But notwithſtanding all this, yet gracious …ouls have alwayes ſure and choice grounds of conſolation, they have the promiſes, they have the firſt fruits of the Spirit, they have union with Chriſt, and they have right to eternal life, though they have not alwayes ſenſible comforts. The Job 13. 15. Pſal. 42. 5.Job 13:15Ps 42:5children of God have alwayes cauſe to exerciſe faith and hope on God in their darkeſt condition, though they have not alwayes actual joy and conſolation; The comforter alwayes abides with the Saints, though he doth not alway actually comfort the Saints. John. 14. 16. The Spirit many times carryes on his ſanctifying work in the ſoul, when he doth not carry on his comforting work in the ſoul; the Spirit many times acts in a way p. 228of humiliation, when he doth not act in a way of conſolation; the Spirit many times fills the ſoul with Godly ſorrow, when he doth not fill the ſoul with holy joy. The actings of the Spirit, as to his comforting work, are all of his own ſoveraign will and pleaſure; and therefore he may abide in the ſoul, when he doth not actually comfort the ſoul. But,

Seventhly, The people of God Theſe words ſaith Zanchy, are a inetaphor taken from Merchants, who having b…ught goods, ſeal them as their own, and ſo tranſport them to other places. Eph. 4. 24.Eph 4:24firſt or laſt, are ſealed by the Spirit, Epheſ. 1. 13. In whom after ye believed ye were ſealed by the holy Spirit of promiſe. The nature of ſealing conſiſts in the imparting of the image or Character of the Seal to the thing ſealed. To ſeal a thing is to ſtamp the character of the Seal on it. Now the Spirit of God doth really and effectually communicate the image of God to us, which image conſiſts in righteouſneſs and true holineſs. Then are we truly ſealed by the Spirit of God, when the holy Ghoſt ſtamps the image p. 229of grace and holineſs ſo obviouſly, ſo evidently upon the ſoul, as that the ſoul ſees it, feels it, and can run and read it; then the ſoul is ſealed by the holy Spirit. So Epheſ. 4. 30. And grieve not the holy Spirit of God, whereby ye are ſealed unto the day of redemption. The Perſon of the Holy-Ghoſt is here ſet forth in the Greek with a very great energy, ſuch as our Tongue is not able fully to expreſs.

Here are three words that have three Articles, every word his ſeveral Article by it ſelf, foreign, The Spirit, not a Spirit; and not holy, but the holy; nor of God, but of that God, 2 Cor. 1. 22. Who hath alſo ſealed us, and given the earneſt of the ſpirit in our hearts. In theſe Scriptures you ſee that the Spirit is a ſeal. Now a ſeal among men is,

Firſt, For ſecreſie;

Secondly, For diſtinction;

Thirdly, For authority;

p. 230Fourthly, For certainty. A writing ſealed is authentick, and for enſureing.

In the three Tex…s laſt cited, if you compare them together, you may obſerve theſe Six things.

Firſt, The Perſon ſealing, and that is the Father.

Secondly, In whom, in Chriſt.

Thirdly, With what ſeal, the Spirit of Promiſe. Where are all the Perſons in the Trinity making us ſure of our inheritance.

Fourthly, When, after ye believed.

Fifthly, The End, which is twofold;

1. Subordinate, and that is the certainty of our ſalvation;

2. Ultimate, and that is the praiſe of his glory.

Sixthly, The Time how long this ſeal and earneſt ſhall thus aſſure us, and that is till we have the compleat poſſeſſion of what it is an earneſt. To prevent miſtakes and diſputes p. 231about the Sealings of the Spirit on the one hand; and to ſupport, comfort, and encourage the poor people of God on the other hand, let me briefly hint. at the Spirits …pecial ſealing times. As Firſt Converſion times are often the Spirits ſealing times. Luke 15. 22, 23. Upon the Prodigals return the fatted Calf is killed, and the beſt Robe is put upon his back, and the Ring is put upon his hand, and ſhooes on his feet. Some by the Robe underſtand the Royalty of Adam, others, the Righteouſneſs of Chriſt. And by the Ring, ſome underſtand the pledges of Gods love, Rings being given as pledges of love: and by the Ring others underſtand the ſeal of Gods holy Spirit, men uſeing to ſeal with their Rings. Among the Romans the Ring was an enſigne of vertue, honour, and nobility, whereby they that wore them were diſtinguiſhed from the common people. I think the main thing intended by the Robe and the Ring, is to ſhew us, p. 232that God ſometimes upon the ſinners converſion and returning to him, is graciouſly pleaſed to give him ſome choice manifeſtations of his gracious pleaſure and goodwill, and to ſeal up to him his everlaſting love and favour. And hence it comes to paſs that ſome that are but babes in Chriſt, are 1 Pet. 2. 2, 3. 1. John 2. 12, 13, 14. Acts 9. 3, 4, 5, 6.1 Pet 2:21 Pet 2:31 John 2:121 John 2:131 John 2:14Acts 9:3Acts 9:4Acts 9:5Acts 9:6ſo diligent and active in religious duties, and ſo conſciencious and dexterous in the exerciſe of their Graces. At firſt converſion, God helps ſome of his people to read their own names written in legible letters in the Book of Life: No ſooner are ſome converted, but the Spirit ſtamps his ſeale upon them.

Secondly, Beleeving times are ſealing times, Epheſ. 1. 13. When they were in the very exerciſe of their faith, when they were acting Rom. 15. 1 Pet. 1. 8.Rom 151 Pet 1:8of their faith (for ſo much the Original imports) the Spirit came and ſealed them up to the day of redemption. He that honours Chriſt by frequent actings of faith on him, him will Chriſt honour, by ſetting p. 233his ſeal and mark upon him.

Thirdly, Humbling times, mourning times, are ſealing times. When a holy man was askt, which were the joyfulleſt dayes, the comfortableſt dayes, that ever he enjoyed, he anſwered, his mourning dayes. His mourning dayes were his joyfulleſt dayes; and therefore he cried out, O give me my mourning dayes, give me my mourning dayes, for they were my joyfulleſt dayes. Thoſe were dayes wherein God ſealed up his everlaſting love to his ſoul, Job 22. 29. Iſa. 29. 19. When the Prodigal had greatly humbled himſelf before his father, then the beſt Robe and the Ring were put upon him, Luke 15. 17,—24. There are none that long for the ſealings of the Spirit, like humble ſouls; nor none ſet ſo high a price upon the ſealings of the Spirit, as humble ſouls; nor none make ſo choice an improvement of the ſealings of the Spirit, as humble ſouls. And therefore when mens hearts are humble p. 234and low, the Spirit comes and ſets the privy ſeal of heaven upon them.

Fourthly, Sin-killing, ſin-mortifying, ſin-ſubduing times are the Spirits ſealing times, Rev. 2. 17. To him that overcometh will I give to eat of the hidden manna, and will give him a white ſtone, and in the ſtone a new name written, that no man knowes ſaving he that receiveth it.

God will give to the victorious Chriſtian a ſecret love-token, whereby his ſoul may reſt aſſured of the unſpeakable love of God, and of its freedom from condemnation. White▪ſtones were of very great uſe among the Romans, and among the Athenians, and ſerved to acquit the accuſed in Courts of Juſtice. When Malefactors were accuſed, arraigned and condemned in their Courts, they gave them a Black ſtone in token of condemnation; but when they were acquitted they gave them White ſtones, in token of abſolution: And to this practiſe the holy Ghoſt ſeems to p. 235allude. He that is victorious over Iſa. 56. 5.Isa 56:5his luſts ſhall have a new Name, that is better than the names of ſons and daughters; and he ſhall have the pardon of his ſins writ in fair letters upon the white ſtone, ſo that he may run and read his abſolution. The victorious Chriſtian ſhall 1 John 1. 7.1 John 1:7have aſſurance of the full diſcharge of all his ſins, he ſhall have a clear evidence of his Juſtification, and a bleſſed aſſurance of his eternal Election; all which are hidden and myſterious things to all but thoſe that have experienced and taſted what theſe ſweet meats of Heaven mean.

Among the Romans there were ſolemn feaſts held in honour of thoſe that were victorious in their ſacred Games. Now thoſe that were to be admitted to thoſe Feaſts were wont to have their names written on white ſhels, and white ſtones, and by theſe Tickets they were admitted. Now ſome think the holy Ghoſt alludes to this practiſe, and ſo would hint to us a p. 236privy mark whereby victorious Chriſtians may be known, and admitted as bidden gueſts to the heavenly banquet of the hidden Manna, according to Rev. 19. 9. O ſirs, when predominate luſts are brought under, when boſom ſins lye ſlain in the ſoul, then the Spirit comes and ſeals up love, and life, and glory, to the ſoul.

Fifthly, Suffering times are ſealing times, Act. 7. 55, 56, 59, 60. Rev. 1. 9, 10. 2 Cor. 4. 15, 16, 17. The primitive Chriſtians found Acts 5. 40, 41, 42. Pſal. 71. 20, 21. & Pſal. 94. 19. Rev. 1. 9, 10.Acts 5:40Acts 5:41Acts 5:42Ps 71:20Ps 71:21Ps 94:19Rev 1:9Rev 1:10them ſo, and the ſuffering Saints in thē Marian dayes found them ſo. When the Furnace is ſeven times hotter than ordinary, the Spirit of the Lord comes and ſeals up a mans pardon in his boſom, and his peace with God, and his title to heaven. When the world frowns moſt then God ſmiles moſt; when the world puts their iron chains upon the Saints legs, then God puts his golden chains about the Saints necks; when the world puts a bitter cup into one hand, then p. 237the Lord puts a cup of conſolation into the other hand; when the world cries out, Crucifiè them, crucifie them, then commonly they hear that ſweet voice from heaven, Theſe are my beloved ones, in whom I am well pleaſed.

Bleſſed Bradford, looked upon his ſufferings as an evidence to him that he was in the right way to heaven. And, ſaith Ignatius, It is better for me to be a Martyr, than to be a Monarch.

Sixthly, Self-denying times are the Spirits ſealing times, Matth. 19. 27, 28, 29.

Firſt, There is ſinful ſelf, which takes in a mans luſts.

Secondly, There is natural ſelf which takes in a mans arts, parts, gifts, with Reaſon.

Thirdly, There is religious ſelf, which takes in all a mans religious duties and ſervices, whether ordinary or extraordinary.

Fourthly, There is moral ſelf which includes a freedome from groſs, hainous, enormous wickedneſſes, p. 238and a fair, ſweet, harmleſs behaviour towards men.

Fifthly, There is relative ſelf, which takes in our neareſt and deareſt relations in the fleſh; as Pſal. 45. 7, 8, 9, 10, 11.Ps 45:7Ps 45:8Ps 45:9Ps 45:10Ps 45:11Wife, Children, Father, Mother, Brothers, Siſters, &c. Now when a man comes thus univerſally to deny himſelf for Chriſt's ſake, and the Goſpels ſake, and Religion ſake, then the Spirit of the Lord comes and ſeals him up unto the day of redemption. This is a truth confirmed by the experiences of many Martyrs now in Heaven, and by the teſtimony of many Chriſtians ſtill alive.

Seventhly, Sacrament times are ſealing times. In that feaſt of fat things, God by his Spirit ſeals up his love to his people, and his covenant to his people, and pardon of ſin to his people, and heaven and happineſs to his people. There are many precious ſouls that have found Chriſt in this Ordinance, when they could not find him in other Ordinances, though they p. 239have ſought him ſorrowingly. In this Ordinance many a diſtreſſed ſoul hath been ſtrengthned, comforted and ſealed.

I might give you many inſtances; take one for all. There was a gracious woman, who, after God had filled her ſoul with comfort, and ſealed up his everlaſting love to her, fell under former fears and trouble of Spirit; and being at the Lords Supper, a little before the bread was adminiſtred to her, Satan ſeemed to appear to her, and told her that ſhe ſhould not preſume to eat; but at that very nick of time, the Lord was pleaſed to bring into her mind that paſſage in the Canticles, Eat, O my friends. Cant. 5. 1.Song 5:1But notwithſtanding this, Satan ſtill continued terrifying of her; and when ſhe had eaten, he told her that ſhe ſhould not drink; but then the Lord brought that ſecond clauſe of the Verſe to her remembrance, Drink, yea, drink abundantly (or, be drunk, as the Hebrew hath it) my beloved (or, my loves, as the Hebrew p. 240hath it. All faithful ſouls are Chriſts Loves) and ſo ſhe drank alſo, and preſently was filled with ſuch unſpeakable joyes, that ſhe hardly knew how ſhe got home: Which ſoul-raviſhing joyes continued for a fortnight after, and filled her mouth with ſongs of praiſe, ſo that ſhe could neither ſleep, nor eat, more than ſhe forced her ſelf to do out of conſcience of duty. At the fortnights end, when God was pleaſed to abate her meaſure of joy, ſhe came to a ſetled peace of conſcience, and aſſurance of the love of God; ſo that for twenty years after ſhe had not ſo much as a cloud upon her ſpirit, or the leaſt queſtioning of her intereſt in Chriſt. But,

Eighthly, When God calls his people to ſome great and noble work, when he puts them upon ſome high ſervices, ſome difficult duties, ſome holy and eminent imployments, then his Spirit comes and ſets his ſeal upon them, Jer. 1. 5. Before I formed thee in the belly, I p. 241knew thee; and before thou cameſt forth out of the womb, I ſanctifyed thee, and I ordained thee to be a prophet unto the Nations. The Lord ſending the Prophet Jeremiah to denounce moſt dreadful judgements againſt a rebellious people, an impudent brazen-faced Nation, he aſſures him of his eternal election, and of his choice preſence, and ſingular aſſiſtance in that work that he ſet him about, verſ. 8, 17, 18, 19. Thus the Lord dealt with Peter, James and John, Matth. 17. 1, to the 6th, and thus he dealt with Paul, Acts 9, to 23.

Ninthly, When they are taken up into more than ordinary communion with God, then is the Spirits ſealing time. When was it that the Spouſe cried out, My beloved is mine, and I am his, but when Chriſt brought her to his banquetting houſe, and his banner over her was love? Cant. 2. 16. 3, 4, 5, 6. compared, &c.

Tenthly, and laſtly, When Chriſtians give themſelves up to p. 242private prayer, when Chriſtians are more than ordinarily exerciſed in ſecret prayer, in Cloſet duties, then the Spirit comes and ſeals up the Covenant and the Love of the Father to them. When Daniel Dan. 9. 20, 21, 22, 23.Dan 9:20Dan 9:21Dan 9:22Dan 9:23had been wreſtling and weeping, and weeping and wreſtling all day long with God in his Cloſet, then the Angel tells him, that he was a man greatly beloved of God, or a man of great deſires, as the Original hath it. There was a gracious Woman, who after much frequenting of Sermons, and walking in the ways of the Lord, fell into great deſertions, but being in ſecret prayer, God came in with abundance of light and comfort, ſealing up to her ſoul that part of his Covenant, viz. I will take the ſtony heart out of Ezek. 11. 19, 20.Ezek 11:19Ezek 11:20their fleſh, and will give them an heart of fleſh; that they may walk in my ſtatutes, and keep mine ordinances, and do them: and they ſhall be my people, and I will be their God. And thus I have given you a brief account of the Spirits ſpecial ſealing times.

p. 243Now mark, This ſeal God ſets upon all his wares, upon all his adopted children; for ſooner or later there are none of his but are ſealed with this ſeal. God ſets his John 3. 3. 2 Theſſ. 2. 13. Heb. 12. 14.John 3:32 Thess 2:13Heb 12:14ſeal of Regeneration, he ſtamps his Image of Holineſs upon all his people, to difference and diſtinguiſh them from all prophane, moral, and hypocritical perſons in the World. Doubtleſs the ſanctifying work of the Holy Ghoſt imprinting the draughts and lineaments of Gods Image of Righteouſneſs and Holineſs upon Man, as a ſeal or ſignet doth leave an impreſſion and ſtamp of its likeneſs upon the thing ſealed, is the ſeal of the Spirit ſpoken of in Scripture, 2 Tim. 2. 19. The foundation of God ſtandeth ſure, having this ſeal, the Lord knoweth them that are his. And let every one that nameth the name of Chriſt, depart from iniquity. But to prevent miſtakes, you muſt remember, that though the Spirit of the Lord, firſt or laſt, will ſet his ſeal upon every real Saint, p. 244yet the impreſſion of that ſeal is not alike viſible in all; for ſome bear this impreſſion as Babes, others as men grown up to ſome maturity. All Gods adopted children bear this impreſſion truly, but none of them bear it perfectly in this life. Sometimes this ſeal of Regeneration, this ſeal of Holineſs is ſo plain and obvious that a man may run & read it in himſelf and others; and at other times 'tis ſo obſcure and dark, that he can hardly diſcern it, either in himſelf or others. This ſeal is ſo lively ſtampt on ſome of Gods people, that it diſcovers it ſelf very viſibly, eminently, gloriouſly; but on others it is not alike viſible. And thus I have made it evident by theſe ſeven particulars, that all the children of God, have the Spirit of God.

Now mark, The Spirit of God that is in all the Saints is a Spirit of prayer and ſupplication, Rom. 8. 15. Ye have received the Spirit of Adoption, whereby we cry, Abba, Father. While the child is in the womb it p. 245cannot cry, but as ſoon as it is born it cries. Whilſt Paul did lie in the womb of his natural eſtate, he could not pray; but no ſooner was he born of the ſpirit, but the next news is, Behold he prayeth! Acts. 9. 11. Prayer is nothing but the turning of a mans inſide outward before the Lord. The very ſoul of prayer lyes in the pouring out of a mans ſoul into the boſome of God. Prayer is nothing but the breathing that out before the Lord, that was firſt breath'd into us by the ſpirit of the Lord Prayer is nothing but a choice, a free, a ſweet, and familiar intercourſe of the ſoul with God. Certainly, it is a great work of the Spirit to help the Saints to pray, Gal. 4. 6. Becauſe you are ſons, God hath ſent forth the ſpirit of his Son into your hearts, crying, Abba, father. God hath no ſtill-born children. The Gemination Abba, Father, notes fiduciall, filial, and vehement affection. The firſt is an Pareus.Hebrew or Syriack word, the Second a Greek, whereby is ſignified p. 246the union of the Hebrews and Grecians, or the Jews and Gentiles, in one Church, Abba Father. What is Abba? ſay others, in Hebrew, Father, and it is added, becauſe in Chriſt the corner ſtone both peoples are joyned, alike becoming ſons, whence ſoever they come; circumciſion from one place, whereupon Abba, uncircumciſion from another, whereupon father is named: The concord of the walls being the glory of the corner ſtone.

The word Abba ſay others, ſignifies, Father in the Syriack Tongue, which the Apoſtle here retaineth, becauſe it is a word full of affection, which young children retain almoſt in all Languages, when they begin to ſpeak. And he adds the word Father, not only to expound the ſame, but alſo the better to expreſs the eager movings, and the earneſt and vehement deſires and ſingular affection of beleevers, in their crying unto God; even as Chriſt himſelf redoubled the Mark 14. 36.Mark 14:36word Father to the ſame purpoſe, p. 247when he was in his greateſt diſtreſs. This little word Father, (ſaith Luther) liſped forth in prayer by a Child of God, exceeds the eloquence of Demoſthenes, Cicero, and all other ſo famed Orators in the World. 'Tis certain that the Spirit of God helps the Saints in all their communions with God, viz. in their meditations of God, in their reading and hearing of the Word of God, in their communions one with another, and in all their ſolemn addreſſes to God. And as to this the Apoſtle gives us a moſt ſpecial inſtance in that Rom. 8. 26. Likewiſe the Spirit alſo helpeth our infirmities: for we know not what we ſhould pray for as we ought: but the Spirit it ſelf maketh interceſſion for us with groanings which cannot be uttered. When we are to pray, there is in us ſometimes an infirmity of ignorance, ſo that we know not what to pray for, either in regard of the matter or the manner. And there is in us at other times an infirmity of pride and conceitedneſs, p. 248ſo that we cannot pray with that humility and lowlineſs of ſpirit as we ſhould, ſpiritual pride having fly-blown our prayers. Sometimes there is in us an infirmity of deadneſs, dullneſs, drowſineſs, &c. ſo that we cannot pray with that warmth, heat, life, ſpirit, and fervency, as we ſhould, or as we would; and at other times there is in us an infirmity of unbelief and ſlaviſh fears, ſo that we cannot pray with that faith and holy boldneſs, as becomes Children that draw near to a Throne of Grace, to a Throne of Mercy, &c. But now the Spirit helps theſe infirmities by way of inſtruction, prompting, and teaching us what to pray for, and how we ſhould ſpell our leſſon; and by telling us as it were within, what we ſhould ſay, and how we ſhould ſigh and groan; and by rouſing and quickening, and ſtirring of us up to prayer; and by his ſingular influence and choice aſſiſtance opening and enlarging our hearts in prayer; and p. 249by his tuning the Strings of our affections, he prepares us and fits us for the work of Supplication: And therefore every one that derides the Spirit of prayer in the Saints (ſaying theſe are the men and the women that pray by the Spirit) blaſpheme againſt the holy Spirit; it being a main work of the Spirit to teach the Saints to pray, and to help them in prayer. Now all the Saints having the Spirit, and the Spirit being a Spirit of prayer and ſupplication, there is no reaſon in the world why a Saint ſhould ſay, I would pray in ſecret, but I can't pray, I can't pour out my ſoul, nor my complaint before the Lord in a corner.

Sixthly and laſtly, Thou ſayeſt thou canſt not pray, thou haſt not the gifts and parts which others have: But thou canſt mannage thy callings thy worldly buſineſſe as well as others; and why then canſt thou not pray as well as others? Ah friends, did you but love private prayer as well as you love the p. 250world, and delight in private prayer as much as you delight in the world, and were your hearts as much ſet upon cloſet prayer as they are ſet upon the world, you would never ſay you could not pray, yea, you would quickly pray as well as others; 'tis not ſo much from want of ability to pray in ſecret, that you don't pray in ſecret; as 'tis from want of a will, a heart to pray in ſecret, that you don't pray in ſecret. Jacobs love to Rachel, and Sechems love to Dina, carried Gen. 29. & ch 34.Gen 29them through the greateſt difficulties. Were mens affections but ſtrongly ſet upon private prayer, they would quickly find abilities to pray. He that ſets his affections upon a Virgin (though he be not learned nor eloquent) will find words enough to let her know how his heart is taken with her. The application is eaſie. He in Seneca complained of a Thorn in his foot, when his Lungs was rotten. So many complain of want of ability to pray in their cloſets, when p. 251their hearts are rotten. Sirs, do but get better hearts, and then you will never ſay you can't pray. 'Tis one of the ſaddeſt ſights in all the world, to ſee men ſtrongly parted and gifted for all worldly buſineſſes, to cry out that they can't pray, that they have no ability to pour out their ſouls before the Lord in ſecret. You have ſufficient parts and gifts to tell men of your ſins, your wants, your dangers, your difficulties, your mercies, your deliverances, your duties, your croſſes, your loſſes, your enjoyments, your friends, your foes; and why then are you not aſhamed to complain of your want of parts and gifts, to tell thoſe very things to God in a corner, which you can tell to men even upon the houſetop, &c. But,

Fourthly, Some may further Obj. 4.object and ſay, God is very well acquainted with all our wants, neceſſities, ſtraits, tryals; and there is no moving of him to beſtow any favours upon us, which he doth not p. 252intend to beſtow upon us, whether we pray in our cloſets or no; and therefore to what purpoſe do you preſſe ſecret prayer ſo hard upon us? &c.

To this Objection I ſhall give theſe Anſwers.

Firſt, That this Objection lyes as ſtrong againſt Family Prayer, and Publick Prayer, as it doth againſt Private Prayer. God knows all thy wants and neceſſities, all thy ſtraits and tryals, &c. and therefore what needeſt thou pray in thy Family, what needeſt thou attend Publick Prayers in the Communion of Saints. There is no wringing of any mercy out of the hands of Heaven, which God doth not intend to beſtow: This Objection faces all kind of Prayer, and fights againſt all kinds of Prayer. But

Secondly, I anſwer, That Private Prayer is that piece of Divine Worſhip and Adoration, 'tis a part of that homage, which we owe to God upon the account of a Divine Command (as I have already p. 253proved.) Now all Objections muſt bow before the face of Divine Commands; As Joſephs Brethren bowed before him: Or as King Ahaſuerus Gen. 42. 6. Eſth. 3. 2.Gen 42:6Esth 3:2his ſervants bowed before Haman. Indeed every Objection that is formed up againſt a Divine Command, ſhould fall before it, as Dagon fell before the Ark, or as Goliah fell before David. He that caſts off Private Prayer under any pretence whatſoever, he caſts off the Dominion of God, the Authority of God, and this may be as much as a mans life and ſoul is worth. But,

Thirdly, I anſwer, Though Prayer be not the ground, the cauſe of obtaining favours and mercies from God; yet 'tis the means, 'tis the Silver Channel, 'tis the Golden Pipe, through which the Lord is Iſa. 55. 6. Jam. 1. 5. Iſa. 62. 7. Pſal. 22. 24.Isa 55:6Jas 1:5Isa 62:7Ps 22:24pleaſed to convey to his people all temporal, Spiritual, and eternal favours, Ezek 36. from the 26. verſe, to the 37. verſe of that Chapter. God promiſes to give them the cream, the choyceſt, the ſweeteſt, p. 254of all ſpiritual, eternal, and temporal bleſſings; but mark, verſe 37. I will yet for this be enquired of by the houſe of Iſrael, to do it for them. Though God be very prompt and ready to beſtow upon his people the beſt and the greateſt of bleſſings; yet the will by prayer be ſought unto for the actual enjoyment of them. He that hath no heart to pray for a mercy he needs, he hath no ground to believe that ever God will give him the mercy he needs. There is no receiving, without asking; no finding, without ſeeking; no opening, without knocking. The threefold promiſe annexed to the threefold precept, in Matth. 7. 7. ſhould encourage all Chriſtians to be inſtant, fervent, and conſtant in prayer. The proud beggar gets nothing of men; and the dumb ſinner gets nothing of God. As there is no mercy too great for God to give; ſo there is no mercy too little for us to crave. Certainly that man hath little worth in him, that thinks any mercy not worth a ſeeking. But,

p. 255Fourthly and laſtly, I anſwer, Every Chriſtian ſhould labour to enjoy his mercies in mercy, he ſhould labour to have his bleſſings bleſt unto him, he ſhould labour Gen. 22. 17.Gen 22:17to have the good-will of him that dwelt in the buſh with all he hath. Now this is an everlaſting truth, a maxim to live and die with; that whatſoever mercy comes not in upon the wing of prayer, is not given in mercy. O how ſweet is that mercy that comes flying in upon the wing of prayer: How ſweet was that water to Sampſon which ſtreamed to him in the channel of private prayer, Judg. 15. 19. he called the name of it, En-hakkore, the Well of him that prayed. Sampſon prayed as for life, and that water that was handed to him was as ſweet as life. Every mercy that is gathered by the hand of prayer, is as ſweet as the Roſe of Sharon: But Can. 2. 1.that mercy that comes not in at the door of prayer, comes not in at the right door; and that mercy that comes not in at the right door, will p. 256do a man no good; ſuch mercies will make themſelves wings and fly from us. Every Chriſtian ſhould Pro. 23. 5.Prov 23:5narrowly look that all his mercies 1 Tim. 4. 4, 5.1 Tim 4:41 Tim 4:5are ſanctified mercies; now every mercy is ſanctified by the word & prayer: Prayer prepares and fits us for mercy, and mercy for us: 'Tis Prayer that gives us a right and holy uſe of all our mercies: Such mercies are but great miſeries that come not in upon the wing of prayer: Prayerleſs mens mercies are all given in wrath, Pſal. 76. 23,—32. Yea their bleſſings are curſt unto them, Prov. 3. 33. Mal. 2. 2. Look as every ſacrifice was to be ſeaſoned with ſalt; ſo every mercy is to be ſanctified by prayer. Look as Gold ſometimes is laid, not only upon cloath and ſilks, but alſo upon Silver it ſelf: So Prayer is that Golden duty, that muſt be laid, not only upon all our natural and civil actions, as eating, drinking, buying, ſelling, &c. but alſo upon all our Silver duties, upon all our moſt religious and ſpiritual performances, as p. 257hearing, reading, meditating, conference, church-fellowſhip, breaking of bread, &c.

Certainly prayer is very neceſſary to make every providence, and every ordinance, and every mercy to be a bleſſing to us. Every mercy that comes in upon the wing of private prayer is a double mercy; 'tis a great-bellied mercy, 'tis a mercy that hath many mereies in the womb of it. Happy is that Chriſtian that can lay his hand upon every mercy that he enjoyes, and ſay of them all as once Hannah ſaid of her Samuel, 1 Sam. 1. 27. For this child I prayed, and the Lord hath given me my petition which I asked of him. But,

Fifthly, Some may further object Obj. 5.and ſay, I would drive a private trade with God, I would exerciſe my ſelf in ſecret prayer, but I want a convenient place to retire into, I want a private corner to unboſome my ſoul to my Father in, &c.

To this Objection I ſhall give theſe three ſhort Anſwers.

p. 258Firſt, I ſuppoſe this Objection concernes but a few Chriſtians in our dayes. That God that hath given a Chriſt to Believers, doth commonly give them a convenient corner Rom. 8. 32.Rom 8:32to enjoy private communion with himſelf in. Moſt Chriſtians I am afraid do rather want a heart for private prayer, than a convenient place for private prayer. What men ſet their hearts upon they will find time and place to effect it, whether it be good or whether it be evil, whether it concerns temporals or ſpirituals, whether it concerns this world or another world, this life or a better life. If moſt men would but get better hearts, they would quickly find or make convenient places for private prayer. He who hath an inflamed love to God, will certainly find out a corner to enjoy ſecret communion with God. True lovers will find out corners to enjoy one another in. How many men are there that can eaſily find out private places for their dogs to p. 259lye in, and their ſwine to ſleep in, and their horſes to ſtand in, and their oxen to feed in, &c. who can't find out a private place to ſeek the face of God in? But did theſe men but love their God, or their ſouls, or private prayer, or eternity, as well, or better than their beaſts, they would not be ſuch brui…es, but that they would quickly find out a hole, a corner, to wait upon the Lord in. But,

Secondly, I Anſwer, If a Chriſtian be on the top of the houſe with Peter, he may pray there; or if he be walking in the field with Iſaac, he may pray there; or if he be on the mountain with Chriſt, he may pray there; or if he be behind the door with Paul, he may pray there; or if he be waiting at table with Nehemiah, he may ſecretly pray there; or if he be in a wood, he may pray there, as the primitive Chriſtians in times of perſecution did; or if he be behind a tree, he may pray there; or if he be by the Sea ſide, he may p. 260pray there, as the Apoſtles did: 'Twas a choice ſaying of Auſtin, Every Saint is Gods Temple (ſaith he) and he that carryes his temple about him, may go to prayer when he pleaſeth. Some Saints have never had ſo much of heaven brought down into their hearts, as when they have been with God in a corner: O the ſecret manifeſtations of divine love, the ſecret kiſſes, the ſecret embraces, the ſecret influences, the ſecret communion with God, that many a precious Chriſtian hath had in the moſt ſolitary places, it may be behind the door, or behind the wall, or behind the hedge, or behind the arbour, or behind the tree, or behind the rock, or behind the buſh, &c. But,

Thirdly and laſtly, didſt thou never in thy unregenerate eſtate make uſe of all thy wits, and parts, and utmoſt endeavours, to find out convenient ſeaſons, and ſecret corners, and ſolitary places to ſin in, and to diſhonour thy God in, and to undoe thine owne and others p. 261ſouls in? yes, I remember with ſhame and bluſhing, that 'twas ſo with me when I was dead in Eph. 2. 1, 2, 3.Eph 2:1Eph 2:2Eph 2:3treſpaſſes and ſins, and walked according to the courſe of this world. O how much then doth it concern thee in thy renewed, ſanctified, and raiſed eſtate, to make uſe of all thy wits, and parts, and utmoſt endeavours, to find out the fitteſt ſeaſons, and the moſt ſecret corners, and ſolitary places thou canſt to honour thy God in, and to ſeek the welfare of thine owne and others ſouls in! O that men were but as ſerious, ſtudious and induſtrious, to find out convenient ſeaſons, ſecret places to pleaſe, and ſerve, and glorifie the Lord in; as they have been ſerious, ſtudious, and induſtrious to find out convenient ſeaſons, and ſecret places to diſpleaſe and grieve the Spirit of the Lord in. But,

Sixthly and laſtly, others may Obj. 6.further object and ſay, we would be often in private with God, we would give our ſelves up to cloſet p. 262prayer, but that we can no ſooner ſhut our cloſet doors, but a multitude of infirmities, weakneſſes, and vanities doe face us, and riſe up againſt us; our hearts being full of diſtempers and follies; and our bodies, ſay ſome, are under great indiſpoſitions; and our ſouls, ſay others, are under preſent indiſpoſitions; and how then can we ſeek the face of God in a corner? how can we wreſtle with God in our cloſets? &c.

Now to this Obj…ction I ſhall give theſe ſix Anſwers.

1. I… theſe kinds of reaſonings or arguings were ſufficient to ſhut private prayer out of doores, where lives that man or woman, that husband or wife, that father or child that maſter or ſervant that Pſa. 40. 12. Pſal. 51. 5. Rom. 7. 15, 24. Pſal. 130. 3. 1 Cor. 4. 4. 2 Chr. 6. 36. Phil. 3. 12.Ps 40:12Ps 51:5Rom 7:15Rom 7:24Ps 130:31 Cor 4:42 Chr 6:36Phil 3:12would ever bè found in the practiſe of that duty? Where is there a perſon under heaven whoſe heart is not full of infirmities, weakneſſes, follies and vanities; and whoſe body and ſoul is not too often indiſpoſed to cloſet duties? 1 Kings p. 2638. 46. If they ſin againſt thee, for there is no man that ſinneth not, &c. Eccl. Grace in this life, is like Gold in the ore, full of mixture.7. 20. For there is not a juſt man upon the earth that doth good and ſinneth not. Prov. 20. 9. Who can ſay, I have made my heart clean, I am pure from my ſin? Job. 14. 4. Who can bring a clean thing out of an uncleane? not one. Job 9. 30, 31. If I waſh my ſelf with Snow-water, and make my hands never ſo clean; Yet ſhalt thou plunge me in the ditch, and mine owne cloaths ſhall abhor me. Job 9. 20. If I juſtifie my ſelf, my owne mouth ſhall condemne me; If I ſay I am perfect, it ſhall alſo prove me perverſe. Pſal. 143. 2. And enter not into judgement with thy ſervant, for in thy ſight ſhall no man living be juſtified. James 3. 2. For in many things we offend all. 1 John 1. 8. If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us. Such that affirme that men may be fully perfect in this life, or without ſin in this life, they do affirme that which is expreſly contrary to the Scriptures laſt cited, and to the univerſal experience of all Saints, p. 264who daily feel and lament over that body of ſin and death that they bare about with them; yea, they do affirme that which is quite contrary to the very ſtate or conſtitution of all the Saints in this life. In every Saint the fleſh; luſteth againſt the Spirit, and the Spirit luſteth againſt the fleſh, and theſe are contrary one to the other; ſo that they cannot do the things Gal. 5. 17.Gal 5:17that they would: In every good Eph. 4. 22, 23, 24.Eph 4:22Eph 4:23Eph 4:24man there are two men, the old man and the new; the one muſt be daily put on, and the other daily put off: All Saints have a law in their members rebelling againſt the law of their minds; ſo that the Rom. 7. 23. 15. comp.Rom 7:23Rom 7:15good that they would doe, they do not; and the evil that they would not do, that they do: They have two contrary principles in them, from whence proceeds two manner of actions, motions, and inclinations, continually oppoſite one to another; hence it is that there is a continual combat in them, like the ſtrugling of the Twins in Rebecah's p. 265womb. An abſolute perfection is peculiar to the triumphant ſtate of Gods Elect in Heaven: Heaven is the onelyonly priviledged place, where no unclean thing can Rev. 23. 21enter in; that's the only place where neither ſin nor Satan ſhall ever get footing. Such as dream of an abſolute perfection in this life, do confound and jumble heaven Heb. 12. 22, 23.Heb 12:22Heb 12:23and earth together; the ſtate of the Church militant, with the ſtate of the Church Triumphant, which are certainly diſtinct both in time and place, and in order, meaſure, and concomitants. This dangerous opinion of abſolute perfection in this life, ſhakes the very foundation of Religion, and overthrows the Goſpel of grace; it renders the ſatisfaction of Chriſt, and all his great tranſactions null and void; it tells the world that there is no need of faith, of repentance, of ordinances, of watchfulneſs: They that ſay they have no ſin, ſay, they have no need of the blood of Chriſt to cleanſe them p. 2661 John 1. 71 John 1:7from ſin: Such as ſay they have no ſin, ſay, they have no need of Faith to reſt upon Chriſt for imputed Righteouſneſs to juſtifie their perſons: Such as ſay they have no Mat. 1. 21. 1 Theſ. 1. ult.Matt 1:211 Thess 1ſin, ſay, they have no need of Chriſt as King to ſubdue their luſts; nor as Prieſt, to expiate offences; nor as Prophet to teach and inſtruct them; nor as a Saviour, to ſave them from their ſins, or from wrath to come. They that have a perfect righteouſneſſe of their own, need not be be holden to Chriſt for his pure, perfect, ſpotleſs, matchleſſe Righteouſneſſe: Such as are without ſin have no cauſe to repent of ſin, nor yet to watch againſt ſin: Such as are perfect can't ſay, we are unprofitable ſervants. But are they indeed juſt? then they muſt live by faith, Heb. 2. 4. Are they men and not Angels? then they muſt repent, Acts …7. 30. For now he commands all men every where to repent. Surely the beſt of men are but men at the beſt. O how bad muſt thoſe men be, who make God himſelf p. 267a lyar? 1 John 1. 10 But if theſe men are abſolutely perfect▪ how comes it to paſſe, that they are afflicted and diſeaſed as other men? how comes it to paſſe that they eate, and drink, and ſleep, and buy, and ſell, and die as other men? are theſe things conſiſtent with an abſolute perfection? ſurely no. An abſolute perfection is not a ſtep ſhort of heaven, 'tis heaven on this ſide heaven; and they that would obtain it muſt ſtep to heaven before they have it. But,

Secondly, I anſwer. That this Objection lyes as ſtrong againſt Family prayer, and againſt all other kind of prayer, as it doth againſt cloſet prayer: He that ſhall upon any grounds make this Objection a great bug-bear to ſcare his ſoul from Cloſet Prayer; he may upon the ſame ground make it a great bug-bear to ſcare his ſoul not only from all other kind of prayer, but from all other duties of Religion alſo, whether private or publick. The Spirit of this Objection p. 268fights againſt all Religion at once; and therefore you ſhould ſay to it, as Chriſt ſaid to Peter, Get thee behind me Sathan. But,

Thirdly, I anſwer, 'Tis not the infirmities and weakneſſes of a Chriſtian which are ſeen, lamented, bewailed and reſiſted, that can A Spiritual infirmity is the ſickneſs or indiſpoſition of the Soul, that ariſes from weakneſs of Grace.obſtruct or hinder the efficacy and ſucceſſe of his prayers: Let me clear up this in a few inſtances. Jonah, you know was a man full of ſinful paſſions, and other weakneſſes, &c. and yet his prayer was very prevalent with God, Jonah 2. 1, 2, 7, 10. compared. So Elias his prayers were exceeding prevalent with God, he could open and ſhut heaven at his pleaſure; and yet Jam. 3. 17.Jas 3:17ſubject to like paſſions as we are: Elias was a man of extraordinary ſanctity and holineſſe, a man that 1 King 19. 8. Rom. 11 2, 3.1 Kgs 19:8Rom 11:2Rom 11:3lived in heaven, whileſt he dwelt on earth, Enech-like he walked with God, and yet ſubject to like paſſions as we are: God did in an eminent way communicate to him p. 269his counſel and ſecrets; he lay in the boſome of the father; and yet was a man ſubject to like paſſions as we are: He was a very powerful, and prevalent Prophet; his very name imports as much: Eli-jah ſignifies my ſtrong God. In that 1 Kings 17. 1. it is Eli-jahu, that is, the Lord he is my ſtrong God; and yet ſubject to like paſſions as we are: He was a man much in faſting and prayer; he was an inferiour mediator between God and his people, and yet ſubject to like paſſions as we are. Now becauſe ſome from hence might object and ſay, no wonder if ſuch a man as he was, could by his prayers open and ſhut heaven at his pleaſure; but I am a poor, weak, low, ſinful and unworthy creature; I am full of infirmities, weakneſſes and paſſions; and ſhall my prayers ever find acceſs to God, and acceptance with God, or gracious anſwers and returnes from God? Now to obviate this objection, and to remove this diſcouragement p. 270out of the thoughts and hearts of poor ſinners, the Holy-Ghoſt addeth this clauſe, that he was not a God, nor an Angel, but a man, and ſuch a man as was not exempted from common infirmities; for he had his paſſions, frailties & weakneſſes, as well as other Saints; intimating to us, that infirmities in the meaneſt Saints ſhould no more prejudice the acceptance and ſucceſs of their prayers with God, than they did in Elias himſelf. The word Peſſion ſometimes ſignifies, Firſt, a motion of the ſenſual appetite, ariſing from the imagination of good or ill, with ſome commotion of the body. Secondly, Sometimes Paſſions ſigniſie ſinful infirmities, ſinful perturbations of the mind. And Thirdly, Sometimes Paſſion is taken more ſtrictly for the ſpecial affection of ſinful anger and wrath, which Chryſoſtome calls Brevis Daemon, a ſhort Divel. It makes a man ſpeak he knows not what, as you may ſee in Jonah; and to do he p. 271knows not what, as you may ſee in Saul. Now in theſe two laſt ſences, Elias was a man ſubject to like paſſions as we are; and yet a man ſo potent with God, that by private prayer he could do even what he liſted in the Court of Heaven. In that 1 Sam. 21. chap. You may read of Davids round lyes, and of his other failings, infirmities, and unſeemly carriages before Achiſh King of Gath, and for which he was turned out of the Kings preſence under the notion of a Mad-man; and yet at that very time he prayes and prevails with God for ſavour, mercy and deliverance, Pſal. 34. 4. I ſought the Lord, and he heard me, and delivered me out of all my fears. But when was this? read the Title of the Pſalm, and you ſhall find it; A Pſalm of David, who changed his behaviour before Abimilech, who drove him away, and he departed. In that Numb. 20. 10, 11, 12. Moſes his infirmities are pointed out: Firſt, You have there his immoderate anger. 2. His ſpeaking p. 272to the people when he ſhould have ſpoke to the Rock, verſ. 8. 3. His ſmiting of it, when he ſhould only have ſpoken to it with the Rod in his hand; and ſmiting it twice, as in a pang of paſſion and impatiency. 4. his diſtruſting of the Lords word, verſ. 12. 5. His reviling of the people when he ſhould have convinced them, hear ye Rebels. 6. He ſeemes to be ſo offended at his Commiſſion, that he can hardly forbear murmuring, Muſt we bring water out of the Rock? Mark Num. 12. 3.Num 12:3that word, muſt we? O how is the meekeſt man in all the world tranſported into paſſion, & anger, & unbelief, and hurried into ſad indecencies; & yet there was not a man on earth whoſe prayers were ſo powerful and prevalent with God, as Moſes his were. Pſal. 106. 23. Exod- 32. 9,-15. Chap. 33. 11, 12, 13, 14, 15, 16, 17. Exod. 14. 13, 14, 15, 16, &c. So King Aſa was a man full of infirmitities and weakneſſes; he relyes on the King of Syria, and 2 Chron. 16. 7,—13.2 Chr 16:7on the Lord; he is very impatient, p. 273and under a great rage upon the Seers reproof: He impriſons the Seer; he oppreſſed ſome of the people; or, as the Hebrew hath it, He cruſhed, or, he trampled upon ſome of the people at the ſame time: And being greatly diſeaſed in his feet, he ſought to the Phyſitians, and not to the Lord; and yet this mans prayer was wonderful prevalent with God. 2 Chron. 14. 11, 12, 13, 14, 15. The Saints infirmities can never Pſal. 50. 15. Iſa. 30. 19. Ch. 65. 24.Ps 50:15Isa 30:19make void thoſe gracious promiſes, by which God ſtands engaged to hearken to the prayers of his people. Gods hearing of our prayers doth not depend upon ſanctification, but upon Chriſt's interceſſion; not upon what we are in our ſelves, but upon what we are in the Lord Jeſus; both our perſons and our prayers, are acceptable in the beloved, Epheſ. 1. 6. 1 Pet. 2. 5. When God hears our prayers, 'tis neither for our own ſakes, nor yet for our prayers ſake; but 'tis for his own ſake, and his ſons ſake, and his glory ſake, and his promiſe ſake, &c.

p. 274Certainly, God will never caſt off his people for their infirmities.

Firſt, 'Tis the glory of a man to Pro. 19. 11.Prov 19:11paſſe by infirmities: O how much more then muſt it be the glory of God to paſs by the infirmities of his people▪

Secondly, Saints are children: and what father will caſt off his children for their infirmities, and Pſal. 103. 13. 14. 1 Cor. 12. 27.Ps 103:13Ps 103:141 Cor 12:27weakneſſes?

Thirdly, Saints are members of Chriſt's body: and what man will cut off a member becauſe of a ſcab or wart that is upon it? What man will cut off his Noſe, ſaith Luther, becauſe there is ſome filth in it?

Fourthly, Saints are Chriſt's purchaſe, they are his poſſeſſion, Epheſ. 1. 22, 23. 1 Cor. 6. u't. Ch. 7. 23, 1 Pet. 13. 18, 19, 20.Eph 1:22Eph 1:231 Cor 6his inheritance: Now what man is there that will caſt away, or caſt off his purchaſe, his poſſeſſion, his inheritance, becauſe of thorns, buſhes, or bryars that grow upon it?

Fifthly, Saints are in a marriage Hoſ. 2 19, 20.Hos 2:19Hos 2:20covenant with God: Now what husband is there that will caſt off p. 275his wife for her failings and infirmities? So long as a man is in covenant with God, his infirmities can't cut him off from Gods mercy and grace. Now 'tis certain a man may have very many infirmities upon him, and yet not break his covenant with God; for no ſin breaks a mans covenant with God, but ſuch as unties the marriage knot. As in other marriages every offence or infirmity doth not diſanul the marriage union; it i… only the breach of the marriage vow, viz. adultery, that untyes the marriage knot: So here, 'tis only thoſe ſins which breaks the covenant, which unties the marriage knot between God and the Soul: 1. When men freely ſubject to any luſt as a new maſter. Or, 2. When men take another husband; Iſa. 28, 15. 18.Isa 28:15Isa 28:18and this men doe, when they enter into a league with ſin or the world; eh… they make a new covenant with hell and deach. Now from theſe miſchiefs God ſecures his choſen ones. In a word, If p. 276God ſhould caſt off his people for their infirmities, then none of the ſons or daughters of Adam could be ſaved: For there is not a juſt man upon the earth, that doth good and ſinneth not, Eccl. 7. 20. Now if God will not caſt off his people for their infirmities, then certainly he will not caſt off the prayers of his people, becauſe of thoſe invincible infirmities that hang upon them; and therefore our infirmities ſhould not diſcourage us, or take us off from Cloſet-prayer, or from any other Duties of Religion. But,

Fourthly, I anſwer, The more infirmities and weakneſſes hang upon us, the more cauſe have we to keep cloſe and conſtant to our Cloſet duties. If grace be weake, The omiſſion of good diet breeds diieaſes.the omiſſion of private prayer will make it weaker. Look as he that will not eat will certainly grow weaker and weaker: So he that will not pray in his c…et will certainly grow weaker and weaker. If corruptions be ſtrong, the neglect of private prayer will make them p. 277ſtronger. The more the remedy is neglected, the more the diſeaſe is ſtrengthned. Whatſoever the diſtempers of a mans heart be, they will never be abated, but augmented by the omiſſion of private prayer. The more bodily infirmities hang upon us the more need we have of the Phyſitian: and ſo the more ſinful infirmities hang upon our ſouls, the more need we have of private prayer. All ſinful omiſſions will make work for repentance, for hell, or for the Phyſitian of ſouls. Sinful omiſſions lead to ſinful commiſſions; as you may ſee in the Angels that fell from heaven to hell, and in Adams fall in Paradiſe.

Origen going to comfort and encourage a martyr that was to be tormented, was himſelf apprehended by the Officers, and conſtrained either to offer to the Idols, or to have his body abuſed by a Black amore that was ready for that purpoſe: of which hard choice, to ſave his life, he bowed p. 278unto the Idol; but afterwards, making a ſad confeſſion of his foul fact, he ſaid, That he went forth that morning before he had been with God in his Cloſet; and ſo peremptorily concludes, that his neglect of Prayer was the cauſe of his falling into that great ſin.

The neglect of one day, of one duty, of one hour, would undoe us for ever, if we had not an Advocate 1 John 2. 1, 2.1 John 2:11 John 2:2with the father. Thoſe years, thoſe months, thoſe weeks, thoſe days, thoſe hours that are not filled up with God, with Chriſt, with grace, with duty, will certainly be filled up with vanity and folly. All omiſſions of duty. will more and more unfit the ſoul for duty: A Key thrown by, gathers ruſt: A Pump not uſed, will be hardly got to go: And Armour not uſed, will be hardly made bright, &c. Look as ſinful commiſſions will ſtab the Soul; ſo ſinful omiſſions will ſtarve the Soul. Such as live Iſa. 24. 16. Job. 16. 8.Isa 24:16Job 16:8in the neglect of private prayer may well cry out, Our leanneſs, our p. 279leanneſs. And therefore away with all theſe plea's and reaſonings about infirmities, and weakneſſes, and indiſpoſitions, & addreſs your ſelves to Cloſet-prayer. But,

Fifthly, I anſwer, It may be thy diſtemper and indiſpoſition of body is not ſo great, but that thou canſt buy, and ſell, and get gaine: Notwithſtanding thy aking head, The body it ſelf, if you ſet too high a price upon it, will make a cheap Soul; and he is the moſt unhappy man whoſe outſide is his beſt ſide.and thy ſhooting back, and thy pained ſides, and thy feeble knees, yet thou canſt with Martha cumber thy ſelf about thy worldly affairs. In that Cant. 5. 3. Chriſt calls upon his Spouſe, to open the door, and let him in: But ſin and ſhifting coming into the world together, ſee how poorly and unworthily ſhe labours to ſhift Chriſt off, I have put off my Coat; how ſhall I put it on? I have waſhed my feet; how ſhall I defile them? Rather than ſhe will make no excuſe for her ſelf, ſhe will make a ſilly excuſe, a worthleſs excuſe: She was paſt a child: and what a great buſineſſe had it been for her to have riſen to p. 280have let in ſuch a gueſt, that brings every thing with him, that heart Rev. 3. 17. 17.Rev 3:17can wiſh or need require: She was not grown ſo decrepid with old age, but that ſhe was able to make her ſelf ready; at leaſt, ſhe might eaſily have ſlipt on her morning Coat, and ſtept to the door without any danger of taking cold, or of being wet to the skin, and ſo Rev. 22. 12.Rev 22:12have let him in, who never comes empty handed; yea, who was now come full of the dew of divine bleſſings to enrich her; for ſo ſome ſence thoſe words, Mine head is filled with dew, and my locks with the drops of the night. O the frivolous pretences, and idle excuſes that even gracious perſons are apt ſometimes to take up to over colour their neglect of duty!

But ſome may ſay, It may be the Spouſe of Chriſt was aſeep: O no; for ſhe ſaith, verſ. 2. I ſleep, but my heart waketh: She ſlept with open eyes, as the Lyon doth; ſhe ſlept but half ſleep: though her outward man was drowſie, yet her in p. 281ward man was wakeful; though the fleſh took a nap, yet her ſpirit did not nod.

O, but it may-be Chriſt made no noiſe, he gave no notice that he was at the door: O yes, he knocked, he knockt and bounced by the hammer of his word, and the hand of his Spirit; he knockt by outward corrections and inward admonitions; he knockt by providences, and he knockt by mercies: His importunity and vehemency for admiſſion was very great.

O but it may-be he did but only knock, he ſhould have called as well as knockt; for none but mad-men would open their doors in the night, except they knew the voice of him that knocketh: O yes, he did not only knock, but cald alſo.

O but it may-be ſhe did not know his voice, and therefore ſhe would not open. No chaſt wife will at unſeaſonable hours ariſe and open her doors unto a ſtranger, p. 282eſpecially in her husbands abſence: O yes, ſhe knew his voice, verſ. 2. It is the voice of my Beloved that knocketh: She was not ſo faſt aſleep, but that ſhe knew the voice of her Beloved from all other voices, & could tell every tittle that he ſaid: The calls of Chriſt were ſo ſtrong, ſo loud, and his pulſations ſo mighty, that ſhe could not but know and confeſs, that it was the voice of her Beloved, though ſhe was not ſo reſpectful and dutiful as to obey that voice.

O but it may-be Chriſt knockt and call'd, like a friend in his journey, only to enquire how it was with her, or to ſpeak to her at the Window: O no! he ſpeaks plainly, he ſpeaks with authority, Open to me.

O but it may-be ſhe had no power to open the door: O yes; for when he commands his people to open, he Phil. 1. 6, 13. 1 Cor. 15. 10.Phil 1:6Phil 1:131 Cor 15:10lends them a key to open the door, that he may enter in. Infuſed grace is a living principle that will enable the Soul to open to Chriſt. p. 283If a man be not a free agent to work and act by the helps of grace received, to what purpoſe are counſels, commands, exhortations, and directions, given to perform this, and that, and t'other work. And certainly, it is our greateſt honour and happineſſe in this world to co-operate with God in thoſe things which concern his own glory, and our own internal, and eternal good.

O but it may-be Chriſt had given his Spouſe ſome diſtaſt, or it may-be he had let fall ſome hard words, or ſome unkind ſpeeches, which made her a little froward and pettiſh: O no! for he owns her as his Beloved, and courts her highly, with the moſt winning and amicable tearms of love, My Siſter, my Love, my Dove, my Ʋndefiled, or, my perfect one (he calls her ſo for her Dove like ſimplicity, purity, and integrity.) All theſe endearing and honouring Titles, are the Rhetorick of Divine love; and ſhould have been as ſo many p. 284ſacred engagements upon her, to open to her Beloved.

O but it may-be Chriſt was too quick for her, it may-be he gave but a knock and a call, and was gone before ſhe could riſe and open the door: O no! Chriſt ſtayed till his head was filled with dew, and his locks with the drops of the night; which moſt paſſionate expreſſion, notes the tender goodneſs, patience and gentleneſſe of our Lord Jeſus, who endures far greater and harder things for his Spouſes ſake, than ever Jacob did for his Rachels ſake. After Chriſt had ſuffered much for her ſake, and waited her leaſure a long while, ſhe very unkindly, and very unmannerly, and unworthily turns her back upon all his ſweet and comfortable compellations, and bleſſed and bleeding embracements, and turns him off to look his lodging in ſome other place; ſo that he might well have ſaid, Is this thy kindneſs to thy Friend, thy Husband, thy Lord, to ſuffer him to ſtand bareheaded, p. 285and that in foul weather, yea, in the night time, wooing, intreating, and beſeeching admittance; and yet to turn him off as one in whom thy ſoul could take no pleaſure.

Now if you will but ſeriouſly weigh all theſe circumſtances in the Ballance of the Sanctuary, you may run and read, the fault, and folly, the weakneſs and madneſs, the ſlightneſs and lazineſs of the Spouſe; and by her you may make a judgement of thoſe ſad and ſinful diſtempers that may ſeize upon the beſt of Saints, and ſee how ready the fleſh is to frame excuſes; and all to keep the ſoul off from duty, and the doors faſt bolted againſt the Lord Jeſus.

'Tis ſad when men are well enough to ſit and chat, and trade in their ſhops; but are not well enough to pray in their cloſets. Certainly that mans heart is not right with God (at leaſt at this time), who under all his bodily diſtempers can maintain and keep p. 286up his publick trade with men, but is not well enough to maintain his private trade with heaven. Our bodies are but dirt handſomly tempered, & artificially formed; we derive our pedigree from the dirt, and are akin to clay. One calls the body, the blot of nature; another calls it, the Soul's beaſt, a ſack of dung, worms-meat; another calls it, a priſon, a ſepulchre; and Paul calls it, a body of vileneſs. Now for a man to make ſo much adoe about the diſtempers of his body, to excuſe the neglects of his Soul, is an evil made up of many evils. But really, Sir, I am ſo ill, and my body is ſo diſtempered and indiſpoſed, that I am not able to mind or meddle with the leaſt things of the world: Well, if this be ſo, then know that God hath on purpoſe knockt thee off from the things of this world, that thou may'ſt look the more effectually after the things of another world. The deſign of God in all the diſtempers that are upon thy body, is to wind thee p. 287more off from thy worldly trade, and to work thee to follow thine heavenly trade more cloſe. Many a man had never found the way to his Cloſet, if God by bodily diſtempers had not turn'd him out of his ſhop, his trade, his buſineſs, his all, &c.

Well Chriſtians, remember this once for all; if your indiſpoſition to Cloſet-prayer doth really ariſe from bodily diſtempers, then you may be confident that the Lord will pitty you much, and bear with you much, and kindly accept of a little: You know how affectionately Parents, and ingenious Maſters doe carry it towards their children and ſervants, when they are under bodyly diſtempers and indiſpoſition; and you may be confident that God will never carry it worſe towards you than they doe towards them. Ponder often upon that, Ezek. 34. 4, 16, 21, 22. verſ. But,

Sixthly and laſtly, I ſhall anſwer this Objection by way of diſtinction, thus,

p. 288Firſt, There is a contracted indiſpoſition to private prayer, and there is an involuntary indiſpoſition to private prayer: there is a contracted indiſpoſition, and that is when a man by his wilful ſinning againſt light, knowledge, conviction, &c. contracts that guilt that lyes as a load upon his Conſcience: Now guilt makes the Soul ſhye of God; and the greater the guilt is, the more ſhye the Soul is of drawing neer to God in a corner. The Child that is ſenſibly under guilt hides himſelf (as Adam did) in the day from his Fathers Gen. 3. 7. 8.Gen 3:7Gen 3:8eye, and at night he ſlips to bed, to avoid either a chiding, or a whipping from his Father. Guilt makes a man fly from God, and fly from Prayer: 'Tis a hard Job 11. 14, 15. Jer. 20. 3, 4.Job 11:14Job 11:15Jer 20:3Jer 20:4thing to look God in the face, when guilt ſtares a man in the face. Guilt makes a man a terrour to himſelf: now when a man is a terrour to himſelf, he is neither fit to live, nor fit to die, nor fit to pray: When Poiſon gets into the body, it p. 289works upon the ſpirits, and it weakens the ſpirits, and it endangers life, and unfits and indiſpoſes a man to all natural actions; 'tis ſo here, when guilt lyes heavy upon the conſcience, it works upon the Soul, it weakens the Soul, it endangers the Soul, and it doth wonderfully unfit and indiſpoſe the Soul to all holy actions. Guilt fights againſt our Souls, our Conſciences, 1 Pet. 2. 11.1 Pet 2:11our Comforts, our Duties, yea, and our very graces alſo: There is nothing that wounds and lames our graces like guilt; there is nothing that weakens and waſts our graces like guilt; there is nothing that hinders the activity of our graces like guilt; nor there is nothing that clouds our evidences of grace like guilt. Look what water is to the fire, that our ſinnings are to our graces, evidences, and duties. Guilt is like Prometheus Vulture, that ever lyes gnawing. 'Tis better with Evagrius to lye on a Bed of ſtraw with a good Conſcience, than to lye on a Bed of p. 290Downe with a guilty Conſcience. What the Probationer Diſciple ſaid to our Saviour, Matth. 8. 19. Maſter, I will follow thee whitherſoever thou goeſt; that a guilty Conſcience ſaith to the ſinner, whitherſoever thou goeſt, I will follow thee: If thou goeſt to a faſt I will follow thee, and fill thy mind with black and diſmal apprehenſions of God▪ If thou goeſt to a feaſt, I will follow thee, and ſhew thee the Handwriting on the Wall: If thou goeſt abroad, Dan. 5 5.Dan 5:5I will follow thee, and make thee afraid of every Leaf that wags; thou ſhalt look upon every Buſh as an armed man, and upon every man as a Devil: If thou ſtayeſt at home, I will follow thee from room to room, and fill thee with horrour and terrour: If thou lyeſt down to reſt, I will follow thee with fearful dreams and tormenting apparitions: If thou goeſt into thy Cloſet▪ I will follow thee, and make thy very Cloſet a Hell to hold thee.

It is ſtoried of King Richard the p. 291third, that after he had murthered his two Nephews in the Tower, guilt lay ſo hard upon his Conſcience, that his ſleeps were very unquiet; for he would often leap out of his Bed in the dark, and catching his ſword in his hand (which hung by his bed ſide) he would goe diſtractedly about his Chamber ſeeking for the Traytor.

So Charls the ninth of France, after he had made the ſtreets of Paris run down with the blood of the Proteſtants, he could ſeldome take any ſound ſleep, nor could he endure to be awakened out of his ſleep without muſick.

Judge Morgan that paſſed the Sentence of Condemnation upon Jane Grey (a virtuous Lady), ſhortly after fell mad, and in his raving cryed out continualy, Take away the Lady Jane from me, Take away the Lady Jane from me, and in that horrour ended his wretched life.

James Abyes going to execution for Chriſt's ſake, as he went along he gave his money and his cloaths p. 292to one and another, till he had given all away to his ſhirt; whereupon one of the Sheriffs men fell a-ſcoffing and deriding of him, and told him, that he was a madman, and an heretick, and not to be believed; but as ſoon as the good man was executed, this wretch was ſtruck mad, and threw away his cloaths, and cryed out, that James Abyes was a good man, and gone to Heaven, but he was a wicked man and was damned, and thus he continued crying out till his death: Certainly he that derides, or ſmites a man for walking according to the word of the Lord, the Lord will firſt or laſt ſoſmite and wound that mans Conſcience, that all the Phyſitians in the world ſhall not heal it.

Now if thy indiſpoſition to private prayer ſprings from contracted guilt upon thy Conſcience, then thy beſt way is ſpeedily to renew thy Repentance, and greatly to judge and humble thine own ſoul, and ſo to act Faith afreſh upon the p. 293blood of Chriſt, both for pardoning mercy, and for purging grace. When a man is ſtung with Guilt 'tis his higheſt wiſdome in the world to look up to the Brazen Serpent, and not to ſpend his time, or create torments to his own ſoul by perpetual poring upon his guilt: When Guilt upon the Conſcience works a man to water the earth with tears, & to make Heaven ring with his groans, then it works kindly: When the ſence of Guilt drives a man to God, to Duty, to the Throne of Grace, then it will not be long night with that man: He that thinks to ſhift off Private Prayer under the pretence of Guilt, doth but in that increaſe his own Guilt: Neglect of Duty will never get Guilt off the Conſcience.

But then there is an involuntary indiſpoſition to private prayer; as in a ſick man, who would work and walk, but cannot, being hindered by his diſeaſe; or as it is with a man that hath a great chain on his p. 294leg, he would very fain walk or get away, but his chain hinders him. Now if your indiſpoſition to private prayer be an involuntary indiſpoſition, then God will in mercy, in courſe, both pardon it & remove it.

Secondly, There is a total indiſpoſition to private prayer, & there is a partial indiſpoſition to private prayer. A total indiſpoſition to private prayer is, when a man hath no Jer. 4. 22. Chap. 44. 17, 18, 19.Jer 4:22mind at all to private prayer, nor no will at all to private prayer, nor no love at all to private prayer, nor no delight, nor no heart at all to private prayer; now where this frame of heart is, there all is naught, very naught, ſtark naught. A partial indiſpoſition to private prayer is, when a man hath ſome will to private prayer, though not ſuch a will as once he had; and ſome mind to private prayer, though not ſuch a mind as once he had; and ſome affections to private prayer, though not ſuch warm and burning affections as once he had. Now if your indiſpoſition p. 295to private prayer be total, then you muſt wait upon the Lord in all his appointments, for a changed nature, and for union with Chriſt; but if your indiſpoſition to private prayer be only partial, then the Lord will certainly pardon it, and in the very uſe of holy means in time remove it. But,

Thirdly and laſtly, there is a tranſient, accidental, occaſional, or fleeting indiſpoſition to private prayer; and there is a cuſtomary, a conſtant, or permanent indiſpoſition to private prayer. Now a tranſient, accidental, occaſional, or fleeting indiſpoſition to that which is good, may be found upon the beſt of Saints, as you may ſee in Moſes, Exod. 4. 10, 11, 12, 13, 14. and in Jeremiah, Jer. 1. 5, 6, 7, 8, 17, 18. 19. and Chap. 20. 9. and in Jonah, chap. 1 and in David, Pſal. 39. 2, 3. Now if this be the indiſpoſition that thou art under, then thou mayeſt be confident, that it will certainly work off by degrees, Iſa. 65. 2. Jer. 9. 3.Isa 65:2Jer 9:3as theirs did that I have laſt p. 296cited. But then there is a cuſtomary, a conſtant or permanent indiſpoſition to private prayer, and to all other holy Duties of Religion: Now if this be the indiſpoſition that thou art under, then I may ſafely conclude, that thou art in the very gall of bitterneſſe, and in Acts 8. 21, 22, 23.Acts 8:21Acts 8:22Acts 8:23the bond of iniquity, and thy work lyes not in complaining of thy indiſpoſition, but in repenting and believing, and in labouring for a change of thy heart and ſtate; for till thy heart, thy ſtate, be changed, thou wilt remain for ever indiſpoſed, both to Cloſet-Prayer, and to all other Duties of Religion and godlineſſe. To ſee a ſinner ſailing Hell-ward with Wind and Tide on his ſide to alter his courſe, and Tack about for Heaven, to ſee the earthly man become heavenly, the carnal man become ſpiritual, the proud man become humble, the vain man become ſerious; to ſee a ſinner move contrary to himſelf in the wayes of Chriſt and holineſs; is p. 297as ſtrange, as to ſee the earth fly upward, or the Bowl run contrary to its own Byaſs; and yet, a divine power of God upon the Soul can effect it, and this muſt be effected before the ſinner will be graciouſly inclined, and ſincerely diſpoſed to Cloſet-prayer. And let thus much ſuffice by way of Anſwer to this Objection alſo.