The Privy Key of Heaven, Doctrine

The Privy Key of Heaven · Doctrine

p. 1THE PRIVY KEY OF HEAVEN, Or, a Diſcourſe of CLOSET-PRAYER.

Matth. 6. 6.

But thou when thou prayeſt, enter into thy Cloſet; and when thou haſt ſhut thy Door, Pray to thy Father which is in ſecret, and thy Father which ſeeth in ſecret ſhall reward thee openly.

THeſe words of our Saviour are plain, and to be taken litterally, and not Allegorically, for he ſpeaketh of ſhutting the Door of the Chamber. In this chapter there is a manifeſt oppoſition between p. 2the Phariſees praying in the Synagogues and corners of the ſtreets, and others praying in ſecret.

In the Text you have a poſitive Precept for every Chriſtian to pray alone; But thou, when thou prayeſt: he ſaith not, when (you) pray, but (thou) when (thou) prayeſt, enter into thy cloſet, &c. as ſpeaking not ſo much of a joynt duty of many praying together, as of a duty which each perſon is to do alone. The command in the Text ſends us as well to the Cloſet as to the Church; and he is a hypocrite in grain that chooſes the one and neglects the other; for thereby he tells the world he cares for neither, he makes conſcience of neither. He that puts on a religious habit abroad, to gain himſelf a great Name among men, and at the ſame time lives like an Atheiſt at home, ſhall at the laſt be uncas't by God, and preſented before all the world for a Bellarm. de Sanctis, lib. 3. cap. 4. &c.moſt egredious hypocrite.

Bellarmine, and ſome others, turn the Text into an Allegory; they ſay p. 3that in theſe words there are two Allegories. Firſt, the Chamber Door is the Senſe: Shut the Door, that is (ſay they) thy Senſe, leſt vain imaginations, and worldly thoughts diſtract thy mind in praying. Secondly, The Door, ſay they, is our Mouth. Shut thy Door, that is, thy Lips (ſay they) and let thy Prayer be like the Prayer of Hannah, conceived in thy mind, but not uttered with thy mouth. 'Tis uſual with Papiſts, and other monkiſh men, that lye in wait to deceive, to turn the bleſſed Scriptures into a Noſe of Wax, under pretence of Allegories and Myſteries. Origen was a great admirer Euſeb. Eccl. Hiſt. Lib. 6. chap. 8.of Allegories; by the ſtrength of his parts and wanton wit, he turn'd moſt of the Scriptures into Allegories; and by the juſt Judgement of God upon him, he fooliſhly underſtood and abſurdly applied that Matth. 19. 12. litterally (Some have made themſelves chaſte for the Kingdom of Heaven) and ſo gelded himſelf. And indeed he might as p. 4well have pluck't out one of his eyes upon the ſame account, becauſe Chriſt ſaith, It is better to go to Heaven with one eye, than having two eyes to be caſt into Hell fire Matth. 18. 9. In all Ages Hereticks have commonly defended their Hereſies by tranſlating of Scriptures into Allegories. The Apoſtle ſpeaks of ſuch, as, denying the Reſurrection of the body, turn all the teſtimonies of the Reſurrection into an Allegory; meaning thereby only the ſpiritual Reſurrection of the ſoul from ſin; of which ſort was Hymeneus and Philetus, who deſtroyed the faith of ſome, ſaying the Reſurrection was paſt already, 2 Tim. 2. 17, 18. And are there not many among us that turn the whole Hiſtory of the Bible into an Allegory; and that turn Chriſt, and Sin, and Death, and the Soul, and Hell, and Heaven, and all into an Allegory? Many have and many do miſerably pervert the Scriptures, by turning them into vain and groundleſs Allegories. Some p. 5wanton wits have expounded Paradiſe Philo▪ Judaeus, and others of a later date.to be the Soul, Man to be the Mind, the Woman to be the Senſe, the Serpent to be Delight, the Tree of knowledge of good and evil to be Wiſdome, and the reſt of the Trees to be the Vertues and Endowments of the Mind. O friends it is dangerous to bring in Allegories, where the Scripture doth not clearly and plainly warrant them; and to take thoſe words Figuratively, which ſhould be taken properly.

The word foreign, that is in the Text rendred Cloſet, hath only three moſt uſual ſignifications amongſt Greek Authors. Firſt, it may be taken for a ſecret Chamber, or cloſe and locked Parlour. Secondly, for a Safe or Cupbord, to lay Victuals in. Thirdly, for a locked Cheſt or Cupbord, wherein Treaſure uſually is reſerved.

The beſt and moſt judicious Interpreters that I have caſt mine eye upon, both of a former and later date, do all expound my Text of p. 6Private Prayer in retired places, and with them I cloſe: And ſo the main Doctrine that I ſhall gather from the words is this:

That Cloſet-Prayer (or Private-Prayer) is an indiſpenſible duty, that Doct.Chriſt himſelf hath laid upon all that are not willing to lye under the woful brand of being Hypocrites.

I beſeech you ſeriouſly to lay to heart theſe five things.

Firſt, If any Prayer be a duty, then ſecret Prayer muſt needs be a duty; for ſecret Prayer is as much Prayer as any other Prayer is Prayer; and ſecret Prayer prepares and fits the ſoul for Family-Prayer, and for Publick-Prayer. Secret-Prayer ſweetly enclines, & ſtrongly diſpoſes a Chriſtian to all other religious duties and ſervices. Ergo. But,

Secondly, If Secret Prayer be not an indiſpenſible duty that lyes upon thee, by what authority doth Conſcience ſo upbraid thee, and ſo accuſe thee, and ſo condemn thee, and ſo terrifie thee, as it often doth p. 7for the neglect of this duty? But,

Thirdly, Was it ever the way or method of God to promiſe again and again a reward, an open reward for that work or ſervice which himſelf never commanded? Surely No. Now to this duty of Secret Prayer, the Lord hath again and again promiſed an open reward, Matth. 6. 6. 18. And therefore without all peradventure this is a duty incumbent upon all Chriſtians.

Fourthly, Our Saviour in the Text takes it for granted, that every child of God, will be frequent in praying to his heavenly Father, and therefore he encourages them ſo much the more in the work of Secret Prayer. When you Pray; As if he had ſaid, I know you can as well hear without eares, and live without food, and fight without hands, and walk without feet, as you are able to live without Prayer. And therefore when you go to wait on God, or to give your heavenly Father a viſit, Enter into your p. 8Cloſet, and ſhut your doors, &c.

Fifthly, If Cloſet Prayer be not an indiſpenſible duty that Chriſt hath laid upon all his people, why doth Satan ſo much oppoſe it, why doth he ſo induſtriouſly and ſo unweariedly labour to diſcourage Chriſtians in it, & to take off Chriſtians from it? Certainly, Satan would never make ſuch a fierce & conſtant war, as he doth upon private Prayer; were it not a neceſſary duty, a reall duty, and a ſoul-enriching duty. But more of this you will find in the following diſcourſe; and therefore let this touch ſuffice for the preſent, &c.

Now theſe five things do very clearly and evidently demonſtrate that ſecretly and ſolitarily to hold entercourſe with God is the undoubted duty of every Chriſtian. But for a more full opening and confirmation of this great and important Point, I ſhall lay down theſe Twenty Arguments or Conſiderations, &c.

Firſt, The moſt eminent Saints, p. 9both in the Old and New Teſtament, have applied themſelves to Private-Prayer. Moſes was alone in the Mount with God forty dayes and fourty nights, Exod. 34. 28. So Abraham fills his mouth with Arguments, and reaſons the caſe out alone with God in Prayer, to prevent Sodoms deſolation and deſtruction, and never leaves off pleading and praying till he had brought God down from fifty to ten, Gen. 18. 22-32. and in Gen. 21. 33. you have Abraham again at his private prayers, And Abraham planted a Grove in Beer-ſheba, and called there on the name of the Lord, the everlaſting God. Why did Abraham plant a Grove, but that he might have a moſt private place to pray and poure out his ſoul before the Lord in? So Iſaac, Gen. 24. 63. And Iſaac went out to meditate in the field at eventide. The Hebrew word Laſuach, that is here rendred Meditate, ſignifies to pray as well as to meditate, and ſo it is often uſed. 'Tis a comprehenſive word, that p. 10takes in both Prayer and Meditation. So you ſhall find Jacob at his private-prayer, Gen. 32. 24, 25, 26, 27, 28. And Jacob was left alone: and there wreſtled a man with him until the breaking of the day. When Jacob was all alone, and in a dark night, and when his joynts were out of joynt, he ſo wreſtles and weeps, and weeps and wreſtles in private Prayer, that as a Prince at laſt he prevailes with God. Hoſ. 12. 3, 4. So David, Pſal. 55. 16, 17. As for me, I will call upon God: and the Lord ſhall ſave me. Evening, and morning, and at noon will I pray, and cry aloud, and he ſhall hear my voyce. So Daniel was three times a day in private prayer, Dan. 6. 10. Now when Daniel knew that the Writing was ſign'd, he went into his houſe; and his Windows being open in his Chamber toward Jeruſalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Daniel had accuſtomed himſelf to private prayer; he went to his cloſet, before he went to his publick p. 11employment and State affairs: and at his return to dinner, he turned firſt into his Chamber to ſerve his God, and refreſh his ſoul, before he ſet down to feaſt his body: and at the end of the day, when he had diſpatcht his buſineſs with men, he made it his buſineſs to wait upon God in his Chamber. So Jonah keeps up private prayer, when he was in the Fiſhes belly, yea, when he was in the belly of Hell, Jonah 2. 1, 2, &c. So we have Elias at prayer under the Juniper Tree, 1 Kings 19. 4. So Hannah, 1 Sam. 1. 13. Now Hannah ſhe ſpeaks in her heart, only her lips moved, but her voice was not heard. The very ſoul of prayer lyes in the pouring out of the ſoul before God, as Hannah did, verſ. 15. Neither was Rebecah a ſtranger to this duty, who upon the Babes ſtrugling in her womb, went to enquire of the Lord, Gen. 25. 22. that is, ſhe went to ſome ſecret place to pray, ſaith Calvin, Muſculus, Mercer, and others. So Saul is no ſooner converted, but preſently p. 12he falls upon private prayer, Acts 9. 11. And the Lord ſaid unto him, ariſe, and go into the ſtreet which is called Strait, and enquire in the houſe of Judas for one called Saul of Tarſus: for behold he prayeth. Though he was a ſtrict Phariſee, yet he never prayed to purpoſe before, nor never prayed in private before. The Phariſees uſed to pray in the corners of the Streets, and not in the corners of their houſes. And after his converſion he was frequently in private prayer, as you may ſee by comparing of theſe Scriptures together, Rom. 1. 9. Epheſ. 1. 15, 16. 1 Phil. 3, 4. 2 Tim. 1. 3. So Epaphras was a warm man in cloſet prayer, Phil. 4. 12, 13. So Cornelius had devoted himſelf to private prayer, Acts 10. 2, 4. And ſo Peter gets up to the houſe top to pray, verſ. 9. On the morrow as they went on their journey, and drew nigh unto the City, Peter went up upon the houſe-top to pray, about the ſixth hour. Peter got up upon the Leads, not only to avoid deſtraction, but that he might be p. 13the more ſecret in his private devotion. Euſebius tells us of James called Juſtus, that his knees were grown hard and brawny with kneeling ſo much in private prayer. And Nazianzen reports of his Siſter Gorgonia, that her knees ſeemed to cleave to the earth, by her often praying in private. And Gregory ſaith of his Aunt Trucilla, that her Elbows was as hard as horn by often leaning upon her Desk at private prayer. I have read of a devout perſon, who when the ſet time for his private devotion was come, whatever company he was in, he would break from them with this neat and handſome come off, I have a friend that ſtayes for me: Farewel. And there was once a great Lady of this Land, who would frequently withdraw from the company of Lords and Ladies of great quality (who came to viſit her) rather than ſhe would loſe her ſet times of waiting upon God in her Cloſet; ſhe would, as they call'd it, rudely take her leave of p. 14them, that ſo ſhe might in private attend the Lord of Lords. She would ſpare what time ſhe could, to expreſs her favours, civilities, and courteſies, among her Relations and Friends; but ſhe would never ſuffer them to rob God of his time, nor her ſoul of that comfort and communion which ſhe uſed to enjoy, when ſhe was with God in her Cloſet. And indeed one hours communion with God in ones cloſet, is to be preferr'd before the greateſt and beſt company in the World. And there was a child of a Chriſtian Gentle-woman, that was ſo given to prayer from its infancy, that before it could well ſpeak, it would uſe to get alone and go to prayer; and as it grew, it was more frequent in prayer, and retiring of it ſelf from company; and he would ask his Mother very ſtrange queſtions, far above the capacity of one of his years: but at laſt, when this child was but five years old, and whipping of his top, on a ſudden he flung away his p. 15Scourge-ſtick and Top, and ran to his Mother, and with great joy ſaid unto her, Mother, I muſt go to God; will you go with me? She anſwered, My dear Child, how doſt thou know thou ſhalt go to God? he anſwered, God hath told me ſo, for I love God and God loves me. She anſwered, Dear Child, I muſt go when God pleaſeth. But why wilt thou not ſtay with me? The Child anſwered, I will not ſtay, I muſt go to God. And the Child did not live above a monethmonth after, but never cared for play more; but falling ſick he would alwayes be ſaying, that he muſt go to God, he muſt go to God. And thus ſometimes, out of the Mat. 21. 16.Matt 21:16mouthes of Babes and Sucklings God hath perfected praiſe. Certainly ſuch perſons will be ripe for Heaven betimes, who begin betimes to ſeek God in a Cloſet, in a Corner. And Euſebius reports of Conſtantine the Emperour, that every day he uſed to ſhut up himſelf in ſome ſecret place in his Palace, and there on bended knees, did p. 16make his devout Prayers and Soliloquies to God. My God and I are good company, ſaid famous Dr. Sibbs. A man whoſe ſoul is converſant with God in a Cloſer, in a Hole, behind the Door, or in a Deſart, a Den, a Dungeon, ſhall find more real pleaſure, more choice delight, and more full content, than in the Pallace of a Prince. By all theſe famous Inſtances you ſee that the People of God in all Ages have addicted themſelves to private prayer. O friends, theſe pious examples ſhould be very awakning, very convincing, and very encouraging to you. Certainly 'tis as much your duty as 'tis your glory to follow theſe pious patterns that are now ſet before you: Witneſs theſe following Scriptures, Prov. 2. 20. That thou mayeſt walk in the way of good men, and keep the paths of the righteous. 1 Cor. 11. 1. Be ye followers of me, even as I alſo am of Chriſt. Phil. 3. 17. Brethren, be followers together of me, and mark them which walk ſo, as ye have us for an enſample. p. 17Phil. 4. 9. Thoſe things which ye have both learned, and received, and heard, and ſeen in me, do: and the God of peace ſhall be with you. 1 Theſſ. 1. 6. And ye became followers of us, and of the Lord, having received the word in much affliction. Heb. 6. 12. That ye be not ſloathful, but followers of them, who through faith and patience inher it the Promiſes. So, 2 Tim. 3. 10, 11, 12, 14. Titus 2. 7. 'Twas an excellent Law that the Epheſians made, viz. That men ſhould propound to themſelves the beſt patterns, and ever bear in mind ſome eminent man. Bad men are wonderful in love with bad examples. Jer. 44. 16, 17. The Indian hearing Praecepto docent, Exempla movent.that his Anceſtors were gone to Hell, ſaid, That then he would go thither too. Some men have a mind to go to hell for company-ſake. Oh that we were as much in love with the Examples of good men, as others are in love with the examples of bad men; and then we ſhould be oftner in our cloſets than now we are. Oh that our eyes were p. 18more fixed on the pious examples of all that have in them (aliquid Chriſti) any thing of Chriſt, as Bucer ſpake. Shall we love to look upon the Pictures of our Friends? and ſhall we not love to look upon the pious examples of thoſe that are the lively and lovely Picture of Chriſt? The pious examples of others ſhould be the looking-glaſſes by which we ſhould dreſs our ſelves. He is the beſt and wiſeſt Chriſtian, that writes after the faireſt Scripture Copy, that imitates thoſe Chriſtians, that are moſt eminent in grace, and that have been moſt exerciſed in Cloſet-prayer, and in the moſt ſecret duties of Religion.

Hierome having read the Life and Death of Hilarion (one that lived moſt Chriſtianly, and died moſt comfortably) folded up the Book ſaying, Well, Hilarion ſhall be the Champion that I will follow, his good life ſhall be my example, and his godly death my preſident. 'Tis brave to live and die by the examples of the moſt eminent Saints. But,

p. 19Secondly, conſider, when Chriſt was on earth, he did much exerciſe himſelf in ſecret prayer, he was often with God alone, as you may ſee in theſe famous Scriptures. Matth. 14. 23. And when he had ſent the multitudes away, he went up into a mountain apart to pray; and when the evening was come, he was there alone. Chriſts chooſing ſolitudes for private prayer doth not only hint to us the danger of diſtraction and deviation of thoughts in prayer, but how neceſſary it is for us to chooſe the moſt convenient places we can for private prayers. Our own fickleneſs and Satans reſtleſneſs, calls upon us to get into ſuch corners, where we may moſt freely pour out our ſouls into the boſom of God. 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. As the morning time is the fitteſt time for prayer, ſo ſolitary places are the fitteſt places for prayer. Mark 6. 46. And when he had ſent them away, p. 20he departed into a mountain to pray. He that would pray to purpoſe had need be quiet when he is alone. Luke 5. 16. And he withdrew himſelf into the wilderneſs and prayed. (Gr. He was departing and praying; to give us to underſtand that he did thus often) When Chriſt was neither exerciſed in teaching nor in working of miracles, he was then very intent on private prayer. 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. Did Chriſt ſpend whole nights in private prayer to ſave our ſouls; and ſhall we think it much to ſpend an hour or two in the day for the furtherance of the internal and eternal welfare of our ſouls? Luke 21. 37. And in the day time he was teaching in the Temple, and at night he went out, and abode in the mount that is called the Mount of Olives. Chriſt frequently joynes praying and preaching together; and thoſe whom Chriſt hath joyn'd together, let no man preſume to put aſunder. Luke 22. p. 2139, 41, 44, 45. And he came out, and went as he was wont, to the Mount of Olives, and his Diſciples alſo followed him. And he was with-drawn from them about a ſtones caſt, and kneeled down and prayed. And being in an agony he prayed more earneſtly, and his ſweat was as it were great drops of blood (clotted or congealed blood) falling down to the ground (never was Garden watred before or ſince with blood as this was) And when he roſe up from prayer, and was come to his diſciples, he found them ſleeping for ſorrow. Ah what ſad pieces of vanity are the beſt of men in an hour of trial and temptation. Theſe very men that a little before did ſtoutly profeſſe and promiſe, that they would never leave him nor forſake him, and that they would to priſon for Chriſt, and die for Chriſt, yet when the day of trial came, they could nor ſo much as watch with him one hour; they had neither eyes to ſee, nor hands to wipe off Chriſts bloody ſweat. So John 6. 15, 16, 17. Thus you ſee by all theſe famous p. 22Inſtances that Chriſt was frequent in private prayer. Oh that we would daily propound to our ſelves this noble pattern for our imitation and make it our buſineſs, our work, our heaven, to write after this bleſſed Copy that Chriſt hath ſet us, viz. To be much with God alone. Certainly Chriſtianity is nothing elſe but an imitation of the divine nature, a reducing of a mans ſelf to the Image of God, in which he was created, in righteouſneſs and true holineſs. A Chriſtians whole life ſhould be nothing but a viſible repreſentation of Chriſt. The Heathens had this notion amongſt them (as Lactantius reports) That the wayes to honour their gods was to be like them. Sure I am, that the higheſt wayes of honouring Chriſt, is to be like to Chriſt, 1 John 2. 6. He that ſaith he abideth in him, ought himſelf alſo to walk, even as he walked. Oh that this bleſſed Scripture might alwayes lye warm upon our hearts. Chriſt is the Sun, and all the watches of our lives p. 23ſhould be ſet by the Dial of his motion. Chriſt is a pattern of patterns; his example ſhould be to us in ſtead of a thouſand examples. 'Tis not only our liberty, but our duty and glory to follow Chriſt in all his moral vertues abſolutely: other patterns be imperfect and defective, but Chriſt is a perfect pattern; and of all his Children they are the happieſt that come neareſt to this perfect pattern.

Heliogabalus loved his Children the better for reſembling him in ſin: But Chriſt loves his children the more for reſembling him in ſanctity. I have read of ſome Springs that change the colour of the Cattel that drink of them, into the colour of their own waters, as Du Bartus ſings.

Cerona, Xanth and Cephiſus do make

The thirſty flocks, that of their waters take,

Black, Red and White, and near the Crimſon deep,

The Arabian Fountain maketh Crimſon ſheep.

p. 24Certainly, Jeſus Chriſt is ſuch a Fountain, in which whoſoever bathes, and of which whoſoever drinks, ſhall be changed into the ſame likeneſs, 2 Cor. 3. 18.

But why was our Lord Jeſus ſo much Queſt. in private prayer, why was he ſo often with God alone?

Firſt, 'Twas to put a very high Anſw. 1 honour and value upon private prayer; 'twas to enhance and raiſe the price of this duty. Men naturally are very apt and prone to have low, and under-valuing thoughts of ſecret prayer. But Chriſt by exerciſing himſelf ſo frequently in it, hath put an everlaſting honour, and an ineſtimable value upon it. But,

Secondly, He was much in private prayer, he was often with God alone, that he might not be ſeen of men, and that he might avoid all ſhews and appearances of oſtentation and popular applauſe. He that hath commanded us to abſtain p. 25from all appearance of evil, 1 Theſ. 5. 22. would not himſelf, when he was in this world, venture upon the leaſt appearance of evil. Chriſt was very ſhie of every thing that did but look like ſin; he was very ſhie of the very ſhew and ſhadow of pride or vain-glory.

Thirdly, To avoid interruptions in the duty. Secreſie is no ſmall advantage to the ſerious and lively carrying on of a private duty. Interruptions and diſturbances from without are often-times quench-coals to private prayer. The beſt Chriſtians do but bungle when they meet with interruptions in their private devotions.

Fourthly, To ſet us ſuch a bleſſed pattern and gracious example, that we ſhould never pleaſe nor content our ſelves with publick-prayers onelyonly, nor with family-prayers only, but that we ſhould alſo apply our ſelves to ſecret prayer, to cloſet prayer. Chriſt was not alwayes in publick, nor alwayes in his family, but he was often in private p. 26with God alone, that by his own example he might encourage us to be often with God in ſecret; and happy are they that tread in his ſteps, and that write after his Copy.

Fifthly, That he might approve himſelf to our underſtandings and conſciences to be a moſt juſt and faithful High-Prieſt. Chriſt was Heb. 2. 17. John 17. per totum.Heb 2:17John 17wonderful faithful and careful in both parts of his Prieſtly Office, viz Satisfaction, and Interceſſion, he was his Peoples only Spokesman. Ah! how earneſt, how frequent was he in pouring out prayers, and tears, and ſighes, and groans for his people in ſecret, when he was in this world, Heb. 5. 7. And now he is in Heaven, he is ſtill a making Interceſſion for them, Heb. 7. 25.

Sixthly, To convince us that his Father hears and obſerves our private prayers, and bottles up all our ſecret tears, and that he is not a ſtranger to our cloſet deſires, wreſtlings, breathings, hungrings and thirſtings.

p. 27Thirdly, Conſider, that the ordinary exerciſing of your ſelves in ſecret prayer, is that which will difference and diſtinguiſh you from hypocrites, who do all they do to be ſeen of men, Matth. 6. 1, 2. Take heed that you do not your alms before men, to be ſeen of them; otherwiſe ye have no reward of your Father which is in heaven. Therefore when thou doeſt They ſay of the Nightingale that when ſhe is ſolitary in the woods ſhe is careleſs of her note, but compoſes her ſelf more quaintly and elegantly, if ſhe conceives there be any auditors, or if ſhe be near houſes. Juſt ſo 'tis with hypocrites in religious duties.thine alms, do not ſound a Trumpet before thee, as the hypocrites do in the Synagogues, and in the ſtreets, that they may have glory of men. Verily, I ſay unto you, they have their reward. Self is the only oyl that makes the Chariot-wheels of the hypocrite move in all religious concernments. Verſ. 5. And when thou prayeſt, thou ſhalt not be as the hypocrites are, for they love to ſtand praying in the Synagogues, and in the corners of the ſtreets, that they may be ſeen of men: Verily I ſay unto you, they have their reward. Verſ. 16. Moreover, when ye fast, be not as the hypocrites, of a ſad countenance: for they disfigure their faces, that they may appear unto men to faſt. Verily I ſay unto p. 28you, they have their reward. Thus you ſee that theſe hypocrites look more at men, that at God in all their duties. When they give alms, the trumpet muſt ſound; when they pray, it muſt be in the Synagogues, and in the corner of the ſtreets; and when they faſted, they disfigured their faces, that they might appear unto men to faſt. Hypocrites live upon the praiſes and applauſes of men. Naturaliſts report of the Chelydonian ſtone, that it will retain its vertue no longer than it is encloſed in gold. So hypocrites will keep up their duties no longer than they are fed, and encouraged, and encloſed with the golden praiſes and applauſes of men. Hypocrites are like blazing Stars, which ſo long as they are fed with Vapours, ſhine as if they were fixed Stars; but let the Vapours dry up, and preſently they vaniſh and diſappear.

Cloſet duty ſpeaks out moſt ſincerity. He prayes with a witneſs that prayes without a witneſs. p. 29The more ſincere the ſoul is, the more in Cloſet duty the ſoul will be, Job 31. 33. Where do you read in all the Scripture, that Pharaoh, or Saul, or Judas, or Demas, or Simon Magus, or the Scribes and Phariſees, did ever uſe to pour out their ſouls before the Lord in ſecret? Secret prayer is not the Hypocrites ordinary walk, his ordinary work or trade. There is great cauſe to fear that his heart was never right with God, whoſe whole devotion is ſpent among men, or among many: Or elſe our Saviour in drawing the hypocrites picture, would never have made this to be the very caſt of his countenance, as he doth in Mat. 6. 5. 'Tis very obſervable, that Chriſt commands his Diſciples, that they ſhould not be as the hypocrites. 'Tis one thing to be hypocrites, and 'tis another thing to be as the hypocrites. Chriſt would not have his people to look like hypocrites, nor to be like to hypocrites. 'Tis only ſincerity that will enable a man to make p. 30a trade of private prayer. In praying with many, there are many things that may bribe and provoke a carnal heart, as pride, vain-glory, love of applauſe, or to get a name. An hypocrite in all his duties trades more for a good name, than for a good life, for a good report than for a good conſcience; like Fidlers, that are more careful in tuning their Inſtruments, than in compoſing their lives. But in private prayer, there is no ſuch trade to be driven. But,

Fourthly, Conſider that in ſecret we may more freely and fully, and ſafely unboſome our ſoules to God, than we can in the preſence of many or a few. Hence the Huſband is to mourn apart, and the Wife apart, Zech. 12. 12, 13, 14. not only to ſhew the ſoundneſs of their ſorrow, but alſo to ſhew their ſincerity by their ſecreſie; they muſt mourn apart that their ſins may not be diſcloſed nor diſcovered one to another: Here they are ſevered to ſhew that they wept not for company p. 31ſake, but for their own particular ſins, by which they had pierced and crucified the Lord of glory. In ſecret a Chriſtian may deſcend into ſuch particulars, as in publick or before others he wil not, he may not, he ought not to mention. Ah how many Chriſtians are there who would bluſh and be aſhamed to walk in the ſtreets, and to converſe with ſinners or ſaints, ſhould but thoſe infirmities, enormities, and wickedneſſes, be written in their fore-heads, or known to others; which they freely and fully lay open to God in ſecret? There are many ſins which many men have fallen into before converſion and ſince converſion, which ſhould they be known to the world, would make themſelves to ſtink, and Religion to ſtink, and their profeſſion to ſtink in the noſtrils of all that know them. Yea, ſhould thoſe weakneſſes and wickedneſſes be publiſhed upon the houſe tops, which many are guilty of before grace received, or ſince grace received; p. 32how would weak Chriſtians be ſtaggered, young comers on in the wayes of God diſcouraged, and many mouthes of blaſphemy opened, and many ſinners hearts hardened againſt the Lord, his wayes, reproofs, and the things of their own peace; yea, how would Satans banner be diſplayed, and his kingdom ſtrengthned, and himſelf infinitely pleaſed and delighted? 'Tis an infinite mercy and condeſcention in God, to lay a Law of reſtraint upon Satan, who elſe would be the greateſt Blab in all the world: It would be mirth and muſick to him to be ſtill a laying open the follies and weakneſſes of the Saints.

Ambroſe brings in the Devil boaſting againſt Chriſt, and challenging Judas as his own. He is not thine, Lord Jeſus, he is mine, his thoughts beat for me; he eats with thee, but is fed by me; he takes bread from thee, but mony from me; he drinks with thee, and ſells thy blood to me. There is not a ſin that a Saint commits, p. 33but Satan would trumpet it out to all the world, if God would but give him leave. No man that is in his right wits, will lay open to every one his bodily infirmities, weakneſſes, diſeaſes, ailments griefs, &c. but to ſome near relation, or boſom friend, or able Phyſitian. So no man that is in his right wits will lay open to every one his ſoul-infirmities, weakneſſes, diſeaſes, ailments, griefs, &c. but to the Lord, or to ſome particular perſon that is wiſe, faithful, and able to contribute ſomething to his ſouls relief. Should a Chriſtian but lay open or rip up all his follies and vanities to the world, how ſadly would ſome deride him and ſcorn him? and how ſeverely and bitterly would others cenſure him and judge him? &c. When David was alone in the Cave, then he poured out his complaint to God, and ſhewed before him his trouble, Pſal. 142. 2. And when Job was all alone, then his eyes pour'd out tears to God Job. 20. 16. There is no hazzard, no p. 34danger, in ripping up of all before God in a corner, but there may be a great deal of hazzard and danger Eccl. 12. 14. 2 Cor. 5. 10. Rev. 22. 12. Heb. 10. 6. Pſal. 126. 5. Luk. 14. 14. Matth. 25. 34, 37.Eccl 12:142 Cor 5:10Rev 22:12Heb 10:6Ps 126:5Luke 14:14Matt 25:34Matt 25:37in ripping up of all before men.

Fifthly, Secret duties ſhall have open rewards, Matth. 6. 6. And thy Father which ſeeth in ſecret ſhall reward thee openly. So Verſ. 18. God will reward his people here in part, & hereafter in all perfection: He is a rewarder of them that diligently ſeek him in a corner. They that ſow in tears ſecretly, ſhal reap in joy openly. Private prayer ſhall be rewarded before men and Angels publickly. How openly did God reward Daniel for his ſecret prayer? Dan. 6. 10. 23, 24, 25, 26, 27, 28. Mordecai privately diſcovered a plot of treaſon againſt the perſon of King Ahaſuerus, and he is rewarded openly, Eſther 2. 21, 22, 23. with Chap. 6. Darius before he came to the kingdom, received privately a garment for a gift of one Syloſon; and when he came to be King, he rewarded him openly with the command of his Country Samus. God in the great p. 35Day, will recompenſe his people before all the world, for every ſecret prayer, and ſecret tear, and ſecret ſigh, and ſecret groan that hath come from his people. God in the great day will declare to men and Angels, how often his people have been in pouring out their ſouls before him in ſuch and ſuch holes, corners, and ſecret places, and accordingly he will reward them.

Ah Chriſtians, did you really believe this, and ſeriouſly dwell on this, you would

1. Walk more thankfully.

2. Work more chearfully.

3. Suffer more patiently.

4. Fight againſt the world, the fleſh, and the devil, more couragiouſly.

5. Lay out your ſelves for God, his intereſt and glory, more freely.

6. Live with what Providence hath cut out for your portion, more quietly and contentedly. And,

7. You would be in private prayer more frequently, more abundantly.

p. 36Sixthly, Conſider, that God hath O Lord, I never come to thee but by thee; I never go from thee without thee. Bern.uſually let out himſelf moſt to his people, when they have been in ſecret, when they have been alone at the Throne of Grace. Oh the ſweet meltings, the heavenly warmings, the bleſſed cheerings, the glorious manifeſtations, and the choice communion with God, that Chriſtians have found when they have been alone with God in a corner, in a cloſet, behind the door! When had Daniel that Viſion & comfortable Meſſage, that bleſſed News (by the Angel) that he was greatly beloved, but when he was all alone at prayer? Dan. 9. 20, 21, 22, 23. And while I was ſpeaking, and praying, and confeſſing my ſin, and the ſin of my people Iſrael, and preſenting my ſupplication before the Lord my God, for the holy Mountain of my God; yea, while I was ſpeaking in prayer, even the man Gabriel, whom I had ſeen in the Viſion at the beginning, being cauſed to flie ſwiftly, touched me about the time of the evening oblation: And he informed me, and talked with p. 37me, and ſaid, O Daniel, I am now come forth to give thee skill, and underſtanding. At the beginning of thy ſupplications the commandement came forth, and I am come to ſhew thee; for thou art greatly beloved. Therefore underſtand the matter, and conſider the Viſion. Whilſt Daniel was at private prayer, God by the Angel Gabriel reveales to him the ſecret of his Counſel, concerning the Reſtauration of Jeruſalem, and the duration thereof, even to the Meſſiah; and whilſt Daniel was at private prayer, the Lord appears to him, and in an extraordinary way aſſures him that he was a man greatly beloved, or as the Hebrew (Chumudoth) hath it, a man of deſires, that is, a man whom Gods deſires are towards, a man ſingularly beloved of God, and highly in favour with God, a man that art very pleaſing and delightful to God. God loves to lade the wings of private prayer with the ſweeteſt, choiceſt, and chiefeſt bleſſings. Ah how often hath God kiſſed a poor chriſtian at the beginning p. 38of private prayer, and ſpoke peace to him in the midſt of private prayer, and fill'd him with light, and joy, and aſſurance upon the cloſe of private prayer? And ſo Cornelius is highly commended and graciouſly rewarded upon the account of his private prayer, Acts. 10. 1, 2, 3, 4. There was a certain man in Ceſarea called Cornelius, a Centurion of the Band called the Italian Band, a devout man, and one that feared God with all his houſe; which gave much Alms to the people, and prayed to God alwayes: He ſaw in a viſion evidently about the ninth houre of the day, an Angel of God coming in to him, and ſaying unto him; Cornelius. And when he looked on him, he was afraid, and ſaid, what is it, Lord? and he ſaid unto him, thy prayers and thine alms are come up for a memorial before God. Verſ. 30. 31. And Cornelius ſaid, four dayes agoe I was faſting until this hour (that is, until about three a clock in the after-noon, verſ. 3.) and at the ninth hour I prayed in my houſe, and behold a man ſtood before me in bright cloathing, p. 39and ſaid, Cornelius, thy prayer is heard, and thine Alms are had in remembrance in the ſight of God. Mark, as he was praying in his houſe, namely, by himſelf alone, a man in bright clothing (that was an Angel in mans ſhape, verſ. 3.) appeared to him, and ſaid, Cornelius, thy prayer is heard; he doth not mean only that prayer which he made when he faſted and humbled himſelf before the Lord, verſ. 30. 31. but (as verſ. 2, 3, 4. ſhews (His prayers) his prayers which he made alone; for it ſeemes, none elſe were with him then, for he only ſaw that man in bright cloathing, and to him alone the Angel addreſſed his preſent ſpeech, ſaying, Cornelius, thy prayers are heard, verſ. 4, 31. Here you ſee that Cornelius his private prayers are not only heard, but kindly remembred, and graciouſly accepted, and gloriouſly rewarded. Praying Cornelius is not only remembred by God, but he is alſo viſited ſenſibly and evidently by an Angel, and aſſured that his private prayers p. 40and good deeds are an odour, a ſweet ſmel, a ſacrifice acceptable and well pleaſing to God. And ſo when had Peter his Viſion, but when he was praying alone on the houſetop? Acts 10. 9, 10, 11, 12, 13. On the morrow, as they went on their journey, and drew nigh unto the City, Peter went up unto the houſe-top to pray, about the ſxith hour. And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, and ſaw heaven opened, and a certain Veſſel deſcending unto him, as it had been a great ſheet, knit at the four corners, and let down to the earth, wherein were all manner of four-footed beaſts of the earth and wild beaſts, and creeping things, and fowls of the air. And there came a voice to him, Riſe, Peter; kill and eat. When Peter was upon the houſe-top at prayer alone, then he fell into a trance, and then he ſaw Heaven opened, and then he had his ſpirit raiſed, his Mind clevated, and all the Faculties of his ſoul filled with a Divine Revelation. And ſo when Pa…l was at prayer alone, he ſaw in p. 41Acts 11 18.Acts 11:18a Viſion a man named Ananias coming in, and putting his hand on him, that he might receive his ſight. Paul had not been long at private prayer, before it was revealed to him, that he was a choſen veſſel, & before he was filled with the gifts Graces, and Comforts of the Holy Ghoſt. And when John was alone in the Iſle of Patmos, for the word of God, and for the teſtimony of Jeſus Chriſt (whither he was baniſhed by Domitian, a moſt cruel Emperor) then he had a glorious Euſeb. l. 3. c. 18. Rev. 1. 9,—ult. Rev. 5. 1, to 9.Rev 1:9Rev 5:1–9ſight of the Son of man, and then the Lord diſcovered to him moſt deep and profound Myſteries, both concerning the preſent and future ſtate of the Church, to the end of the world. And when John was weeping (in private prayer doubtleſs) then the ſealed book was opened to him. So when Daniel was at private prayer, God diſpatches a heavenly meſſenger to him, and his Errand was to open more clearly and fully the bleſſed Scripture to him. Some comfortable & encourraging p. 42knowledge this holy man Doctor Ames got his learning by privat prayer and ſo did Solomon his wiſdom.of God had attain'd unto before by his frequent and conſtant ſtudy in the word, and this egges him on to private prayer, and private prayer poſts an Angel from heaven to give him a clearer and fuller light. Private prayer is a Golden-key to unlock the myſteries of the word unto us. The knowledge of many choice and bleſſed Truths are but the returns of private prayer. The Word dwells moſt richly in their hearts, who are moſt in pouring out of their hearts before God in their Cloſets. When Bonaventure. (that ſeraphical Doctor, as ſome call him) was asked by Aquinas, from what books and helps he derived ſuch holy and divine expreſſions and contemplations? He pointed to a Crucifix, and ſaid (Iſte eſt liber, &c.) Proſtrate in prayer at the feet of this Image, my ſoul receiveth greater light from heaven, than from all ſtudy and diſputation. Though this be a Monkiſh tradition & ſuperſtitious Fiction, yet ſome improvement p. 43may be made of it. Certainly that Chriſtian, or that Miniſter, that in private prayer lyes moſt at the feet of Jeſus Chriſt, he ſhall underſtand moſt of the mind of Chriſt in the Goſpel, and he ſhall have moſt of heaven and the things of his owne peace brought down into his heart.

There is no Service wherein chriſtians have ſuch a near, familiar, and friendly entercourſe with God, as in this of private prayer: neither is there any Service wherein God doth more delight to make known his truth and faithfulneſs, his grace and goodneſs, his mercy and bounty, his beauty and glory Bene oraſſe, eſt bene ſtuduiſſe. Luther.to poor Souls, than this of private prayer. Luther profeſſeth, That he profited more in the knowledge of the Scripture by private prayer in a ſhort ſpace, than he did by ſtudy in a longer ſpace. As John by weeping in a corner got the ſealed book opened. Private prayer crownes God with the Honor and Glory that is due to his Name, and God crowns private p. 44prayer with a diſcovery of thoſe bleſſed, weighty Truths to his ſervants, that are a ſealed book to others. Certainly, the ſoul uſually enjoyes moſt communion with God Nunquam minus ſolus, quam cum ſolus. Never leſs alone, than when alone, ſaid the Heathen. And may not a Saint ſay ſo much more that hath communion with God? Jer. 13. 1, 2.Jer 13:1Jer 13:2in ſecret. When a chriſtian is in a Wilderneſs (which is a very ſolitary place) then God delights to ſpeak friendly & comfortably to him. Hoſ. 2. 14. Behold, I will allure her and bring her into the wilderneſs, and ſpeak friendly or comfortably to her. Or as the Hebrew hath it, I will ſpeak to her heart. When I have her alone, ſaith. God, in a ſolitary wilderneſs, I will ſpeak ſuch things to her heart, as ſhall exceedingly cheer her, and comfort her, and even make her heart leap and dance within her. A Husband imparts his mind moſt freely and fully to his wife when ſhe is alone; and ſo doth Chriſt to the believing ſoul. O the ſecret kiſſes! the ſecret embraces! the ſecret viſits! the ſecret whiſpers! the ſecret chearings! the ſecret ſealings! the ſecret diſcoveries! &c▪ that God gives to his people when p. 45alone, when in a hole, when under the ſtaires, when behind the door, when in a dungeon! When Jeremiah Jer. 33. 1, 2, 3.Jer 33:1Jer 33:2Jer 33:3was calling upon God alone in his dark dungeon, he had great and wonderful things ſhew'd him that he knew not of.

Ambroſe was wont to ſay, I am never leſſe alone, than when I am all alone; for then I can enjoy the preſence of my God moſt freely, fully, and ſweetly; without interruption.

And 'twas a moſt ſweet and divine ſaying of Bernard, O Saint, knoweſt thou not (ſaith he) that thy Husband Chriſt is baſhful, and will not be familiar in company: Retire thy ſelf therefore by Prayer and Meditation into thy Cloſet, or the Fields, and there thou ſhalt have Chriſts embraces.

A Gentlewoman being at private prayer and meditation in her Parlour, had ſuch ſweet, choice, and full enjoyments of God, that ſhe cried out, Oh that I might ever enjoy this ſweet communion with God, &c.

Chriſt loves to embrace his Spouſe, not ſo much in the open ſtreet, as in a cloſet: And certainly p. 46the gracious ſoul hath never ſweeter views of glory, than when it is moſt out of the view of the world. Wiſe men give their beſt, their choiſeſt, and their richeſt gifts in ſecret; and ſo doth Chriſt give his the beſt of the beſt, when they are in a corner, when they are all alone. But, as for ſuch as cannot ſpare time to ſeek God in a Cloſet, to ſerve him in ſecret, they ſufficiently manifeſt that they have little fellowſhip or friendſhip with God, whom they ſo ſeldome come at.

Seventhly, Conſider, the time of this life is the only time for private prayer. Heaven will admit of no ſecret prayer. In Heaven there will be no ſecret ſins to trouble us, nor no ſecret wants to pinch us, nor no ſecret temptations to betray us, nor no ſecret ſnares to entangle us, nor no ſecret enemies to ſupplant us. We had need live much in the practiſe of that duty here on earth, that we ſhall never be exerciſed in after death. Some duties that are incumbent upon us now, p. 47as praiſing of God, admiring of God, exalting and lifting up of God joying and delighting in God, &c. will be for ever incumbent upon us in Heaven; but this duty of private prayer, we muſt take our leaves of, when we come to lay our heads in the duſt.

Eighthly, Conſider, the great prevalency of ſecret prayer. Private prayer is (Porta Coeli, Clavis Paradiſi) the Gate of Heaven, a Key to let us into Paradiſe. Oh the great things that private prayer hath done with God! Oh the Pſal. 31. 22Ps 31:22great mercies that have been obtained by private prayer! And, oh Pſal. 38. 8.Ps 38:8the great threatnings that have been diverted by private prayer! And, oh the great judgements that have been removed by private prayer! And, oh the great judgements that have been prevented by private prayer! I have read of a malitious woman who gave her ſelf to the Devil, provided that he would do a miſchief to ſuch a neighbour, whom ſhe mortally p. 48hated: The Devil went again and again to do his errand, but at laſt he returns and tells her, that he could do no hurt to that man, for when ever he came, he found him either reading the Scriptures, or at private prayer. Private prayers pierces the Heavens, and are commonly bleſt and loaded with gracious and glorious returns from thence. Whilſt Hezekiah was praying and weeping in private, God ſent the Prophet Iſaiah to him to aſſure him, that his prayer was heard, and that his tears were ſeen, and that he would add unto his dayes fifteen years. So when Iſaac was all alone meditating and praying, Iſa. 38. 5.Isa 38:5and treating with God for a good wife in the fields, he meets Robckah. So Jacob, Gen. 32. 24, 25, Gen. 24. 63 64.Gen 24:6326, 27, 28. And Jacob was left alone: and there wreſtled a man with him, untill the breaking of the day. And when he ſaw that he prevailed not againſt him he touched the hollow of his thigh: and the hollow of Jacobs thigh was out of joynt, as he wreſtled with him. And he p. 49ſaid, let me go, for the day breaketh; and he ſaid, I will not let thee goe except thou bleſs me. And he ſaid unto him, what is thy name? and he ſaid, Jacob. And he ſaid, thy name ſhall be called no more Jacob, but Iſrael; for as a Prince haſt thou power with God and with men, and haſt prevailed. In this Scripture we have an elegant deſcription of a Duel fought between the Almighty and Jacob; and in it there are theſe things moſt obſervable.

Firſt, We have the Combatants or Duelliſts, Jacob and God, who appeared in the ſhape or appearance of a man. He that is here ſaid to be a man, was the Son of God in humane ſhape, as it appeareth by the whole narration, and by Hoſea 12. 3, 4, 5. Now that this man that wreſtled with Jacob, was indeed God, and not really man, is moſt evident by theſe Reaſons.

Firſt, Jacob deſires a bleſſing from him; Verſ. 26. Now it is Gods Prerogative royal to bleſſe, and not angels nor mens. Ergo.

Secondly, He calls him by the p. 50name of God; thou haſt power with God, Verſ. 28. And, ſaith Jacob, I have ſeen God face to face, Verſ. 30. Not that he ſaw the Majeſty and Eſſence of God, for no man can ſee the eſſential glory of God and live, Exod. 33. 20, 23. but he ſaw God more apparently, more manifeſtly, more gloriouſly than ever he had done before. Some created ſhape, ſome glimpſe of glory Jacob ſaw, whereby God was pleaſed for the preſent to teſtifie his more immediate preſence; but not himſelf.

Thirdly, The ſame perſon that here Jacob wreſtles with, is he whom Jacob remembreth (in his benediction) as his deliverer from all evil, Gen. 48. 16. 'Twas that God that appeared to him at Bethel, when he fled from the face of his Brother, Gen. 35. 7. Ergo.

Fourthly, Jacob is reproved for his curious enquiring or asking after the Angels name, verſ. 29. which is a clear argument or demonſtration of his majeſty and glory, God p. 51being above all notion and Name. God is a ſuper ſubſtantial ſubſtance, an underſtanding not to be underſtood, a word never to be ſpoken. One being asked, What God was, Dionyſ. Areop. de Divin. Nom. cap. 1.anſwered, That he muſt be God himſelf, before he could know▪ God fully. We are as well able to comprehend the Sea in a Cockle-ſhel, as we are able to comprehend the Almighty (or that Nomen Majeſtativum, as Tertullian phraſeth it.) In ſearching after God (ſaith Chryſoſtom) I am like a man digging in a deep ſpring; I ſtand here, and the water riſeth upon me; and I ſtand there, and ſtill the water riſeth upon me.

In this conflict you have not one man wreſtling with another, nor one man wreſtling with a created Angel, but a poor weak mortal man wreſtling with an immortal God, weakneſs wreſtling with Strength and a finite being with an infinite Being. Though Jacob had no ſecond though he was all alone, though he was wonderfully overmatch't, yet he wreſtles and keeps p. 52his hold; and all in the ſtrength of him he wreſtles with.

Secondly, You have the place where they combated, and that was beſide the Ford Jabbok, verſ. 22. (This is the name of a Brook or River, ſpringing by Rabba, the Metropolis of the Ammonites, & iſſuing into Jordan beneath the Sea of Galilce, Numb. 21. 24. Deut. 2. 37. Judg. 11. 13, 15. Deut. 3. 16.) Jacob did never enjoy ſo much of the preſence of God, as when he had left the company of men. O! the ſweet communion that Jacob had with God when he was retired from his family, and was all alone with his God by the Ford Jabbok. Certainly Jacob was never leſs alone than at this time, when he was ſo alone. Saints often meet with the beſt wine, and with the ſtrongeſt cordials, when they are all alone with God.

Thirdly, You have the time of the Combate, and that was the Night: At what time of the night this wreſtling, this duel began, we p. 53no where read; but it laſted till break of day, it laſted till Jacob had the better of the Angel. How many hours of the night this conflict laſted, no mortal man can tell. Gods deſign was that none ſhould be ſpectators nor witneſſes of this combat, but Jacob only, and therefore Jacob muſt be wreſtling when others were ſleeping.

Fourthly, You have the ground of the Quarrel, and that was Jacobs fear of Eſau, and his importunate deſire for a bleſſing. Jacob flies to God that he might not fall before man; he flies to God that he might not fly before men. In a ſtorm there is no ſhelter like to the wing of God. He is ſafeſt, and happieſt, and wiſeſt, that lays himſelf under divine protection. This Jacob knew, and therefore he runs to God, as to his only City of refuge. In this conflict God would have given out; Let me go, for the day breaketh, verſ. 26. but Jacob keeps his hold, and tells him boldly to his very face, that he would not let him go unleſs p. 54he would bleſs him. O the power of private prayer! it hath a kind of omnipotency in it, it takes God captive, it holds him as a priſoner, it binds the hands of the Almighty; yea, it will wring a mercy, a bleſſing out of the hand of Heaven it ſelf. O the power of that prayer that makes a man victorious over the greateſt, the higheſt Power. Jacob though a man, a ſingle man, a travelling man, a tired man, yea, though a worm (that is eaſily cruſht and trodden under Iſa. 41. 14.Isa 41:14foot) and no man, yet in private prayer, he is ſo potent, that he overcomes the Omnipotent God, he is ſo mighty that he overcomes the Almighty.

Fifthly, You have the nature or manner of the Combate; and that was both outward and inward, both corporal and ſpiritual; 'Twas by might and ſlight; 'twas as well by the ſtrength of his body, as 'twas by the force of his Faith. He wreſtled not only with ſpiritual ſtruglings, tears and prayers, Hoſea 12. 4. p. 55but with corporal alſo, wherein God aſſayled him with one hand, and upheld him with the other. In this conflict, Jacob and the Angel of the Covenant did really lay arm on arm, and ſet ſhoulder to ſhoulder, and put foot to foot, and uſed all other ſlights & wayes as men do that wreſtle one with another. The Hebrew word foreign from foreign that is here rendred wreſtled, ſignifies the raiſing of the duſt, becauſe thoſe which did wreſtle of old, did not only wreſtle naked (as the manner then was) but did alſo uſe to caſt duſt one upon another, that ſo they might take more ſure hold one of another. Some from this word Abak, do conclude that Jacob and the Angel did tug, and ſtrive, and turn each other till they ſweat again; for ſo much the word imports. Jacob and the Angel did not wreſtle in jeſt, but in good earneſt; they wreſtled with their might (as it were) for the Garland; they ſtrove for victory as for life.

p. 56But as this wreſtling was corporal, ſo 'twas ſpiritual alſo; Jacobs ſoul takes hold of God, and Jacobs faith takes hold of God, and Jacobs prayers takes hold of God, and Jacobs tears takes hold of God, Hoſea 12. 4, 5. Certainly Jacobs weapons in this warfare were mainly ſpiriritual, and ſo mighty through God. There is no overcoming of God but in his own ſtrength. Jacob did more by his royal faith, than he did by his noble hands, and more by weeping than he did by ſweating, and more by praying than he did by all his bodily ſtrivings.

Sixthly and laſtly, You have the iſſue of the Combate, and that is Victory over the Angel, verſ. 28. Jacob wreſtles in the Angels arms and armour, and ſo overcomes him; as a Prince he over-powers the Angel, by that very power he had from the Angel. The Angel was as freely and fully willing to be conquered by Jacob, as Jacob was willing to be conquerour. When p. 57Lovers wreſtle, the ſtrongeſt is willing enough to take a fall of the weakeſt; and ſo 'twas here. The Father in wreſtling with his Child is willing enough, for his childs comfort and encouragement, to take a fall now and then; and ſo 'twas between the Angel and Jacob in the preſent caſe. Now in this bleſſed ſtory, as in a Chryſtal-glaſs, you may ſee the great power and prevalency of private prayer; it conquers the great Conquerour; it is ſo omnipotent, that it overcomes an omnipotent God.

Now this you may ſee more fully and ſweetly cleared up in Hoſ. 12. 3, 4. He took his brother by the heel in the womb, and by his ſtrength he had power with God: Yea, he had power over the Angel, and prevailed: he wept and made ſupplication unto him: he found him in Bethel, and there he ſpake with us. When Jacob was all alone, and in a dark night, and but on one leg, yet then he play'd the Prince with God (as the Hebrew hath it) Jacob by prayers and tears p. 58did ſo prince it with God, as that he carried the bleſſing▪ Jacobs wreſtling was by weeping, and his prevailing by praying. Prayers and tears are not only very pleaſing to God, but alſo very prevalent with God. And thus you ſee that this great inſtance of Jacob, ſpeaks out aloud the prevalency of private prayer.

See another inſtance of this in David, Pſal. 6. 6, 8, 9. I am weary groanings: all the night make I my bed to ſwim: I water my couch with my tears. Theſe are all exceſſive figurative ſpeeches, to ſet forth the greatneſs of his ſorrow and the multitude of his tears. David in his retirement makes the place of his ſin (viz. his Bed) to be the place of his repentance. David ſins privately upon his bed, and David mourns privately upon his bed. Every place which we have polluted by ſin, we ſhould ſanctifie and water with our tears, Verſ. 8. Depart from me all ye workers of iniquity; for the Lord hath heard the voice of my p. 59weeping. As blood hath a voice, and as the rod hath a voice, ſo tears have a voice, tears have tongues, and tears can ſpeak. There is no noiſe to that that tears in ſecret make in the ears of God. A prudent & indulgent Father, can better pick out the wants and neceſſities of his Children by their ſecret tears than by their loud complaints, by their weeping than by their words; and do you think that God can't do as much. Tears are not alwayes Mutes. Cry aloud (ſaith one) not with thy tongue, but with thy eyes; Lam. 2. 18.Lam 2:18not with thy words, but with thy tears; for that is the prayer that maketh the moſt forcible entry into the ears of the great God of Heaven. Penitent tears are undeniable Ambaſſadors, that never return from the Throne of Grace, without a gracious anſwer. Tears are a kind of ſilent prayers, which though they ſay nothing, yet they obtain pardon; and though they plead not a mans cauſe, yet they obtain mercy at the hands of God. As you ſee in that great inſtance p. 60of Peter, who though he ſaid nothing (that we read of) yet, weeping bitterly, he obtained mercy. Mat. 26. 75.Matt 26:75I have read of Auguſtine who coming as a Viſitant to the houſe of a ſick man, he ſaw the room full of friends and kindred, who were all ſilent, yet all weeping; the Wife ſobbing, the Children ſighing, the Kinsfolk lamenting, all mourning; whereupon Auguſtine uttered this ſhort ejaculatory Prayer, Lord, What prayer doſt thou hear if not theſe? Verſ. 9. The Lord hath heard my ſupplication; the Lord will receive my prayer. God ſometimes anſwers his people before they pray, Iſa. 65. 24. And it ſhall come to paſſe, that before they call, I will anſwer. And ſometimes while they are praying; ſo it follows in the ſame verſe, And while they are yet ſpeaking, I will hear. So Iſa. 30. 19. He will be very gracious unto thee, at the voice of thy cry; when he ſhall hear it, he will anſwer thee. And ſometimes after they have prayed; as the experiences of all Chriſtians p. 61can teſtifie. Sometimes God neither hears nor receives a prayer; and this is the common caſe and lot of the wicked, Prov. 1. 28. Job 27. 9. Iſa. 1. 15. Sometimes God hears the prayers of his people, but doth not preſently anſwer them, as in that caſe of Paul, 2 Cor. 12. 7, 8, 9. And ſometimes God both hears and receives the prayers of his people, as here he did Davids. Now in this inſtance of David as in a glaſſe, you may run and read the prevalency of private prayer, and of ſecret tears.

You may take another inſtance of this in Jonah, Jonah 2. 1, 2, 3, 5, 7, 10. Then Jonah prayed unto the Lord his God out of the fiſhes belly, and ſaid, I cried by reaſon of my affliction, unto the Lord, and he heard me; out of the belly of Hell cried I, and thou heardeſt my voice. For thou had'ſt caſt me into the deep, into the midſt of the ſeas, and the floods compaſſed me about, all thy billows and thy waves paſſed over me. The waters compaſſed me about, even to the ſoul: the p. 62depth cloſed me round about, the weeds were wrapt about my head. When my ſoul fainted within me, I remembred the Lord, and my prayer came in unto thee, into thy holy Temple. And the Lord ſpake unto the fiſh, and it vomited out Jonah upon the dry land. When Jonah was all alone, and in the midſt of many dangers and deaths; when he was in the Whales belly, yea, in the belly of Hell (ſo called becauſe horrid and hideous, deep and diſmal) yet then private prayer fetches him from thence. Let a mans dangers be never ſo many, nor never ſo great, yet ſecret prayer hath a certain omnipotency in it, that wil deliver him out of them all. In multiplied afflictions private prayer is moſt prevalent with God. In the very midſt of drowning, ſecret prayer will keep both head and heart above water. Upon Jonahs private prayer, God ſends forth his Mandamus, and the Fiſh ſerves Jonah for a ſhip to ſail ſafe to ſhore. When the caſe is even deſperate, yet then private prayer can do p. 63much with God. Private prayer is of that power that it can open the doors of Leviathan, as you ſee in this great inſtance; which yet is reckoned as a thing not feaſible, Job 41. 14.

Another inſtance of the prevalency of private prayer you have in that 2 Kings 4. 32, 33, 34, 35. And when Eliſha was come into the houſe, behold, the child was dead, and laid upon his bed. He went in therefore and ſhut the door upon them twain, and prayer unto the Lord. Privacy is a good help to fervency in prayer. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he ſtretched himſelf upon the child, and the fleſh of the child waxed warm. Then he returned, and walked in the houſe to and fro, and went up, and ſtretched himſelf upon him: and the child neeſed ſeven times, and the child opened his eyes. Oh the power, the prevalency, the omnipotency of private prayer, that raiſes the dead to Life! And the ſame effect p. 64had the private prayer of Elijah in raiſing the widows Son of Zarephath to life, 1 Kings 17. 18,—ult. The great prevalency of Moſes his Private prayers you may read in the following Scriptures. Num. 11. 1, 2. And when the people complained, it diſpleaſed the Lord, and the Lord heard it; and his anger was kindled, and the fire of the Lord burnt among them, and conſumed them that were in the uttermoſt parts of the Camp. And the people cried unto Moſes; and when Moſes prayed unto the Lord, the fire was quenched. Moſes by private prayer rules and over-rules with God: he was ſo potent with God in private prayer, that he could have what he would of God. So Num. 21. 7, 8, 9. Pſal. 106. 23. Exo. 32. 9, 10, 11, 12, 13, 14. Exo. 14. 15, 16, 17. The ſame you may ſee in Nehemiah, Neh. 1. 11. compared with Neh. 2. 4, 5, 6, 7, 8. So Luther perceiving the Cauſe of God, and the work of Reformation to be greatly ſtraitned, and in danger, he went into his Cloſet, and never p. 65left wreſtling with God, till he had received a gracious anſwer from Heaven; upon which he comes out of his cloſet to his friends leaping and triumphing with Vicimus, vicimus, we have overcome, we have overcome, in his mouth. At which time it is obſerved, that there came out a Proclamation from Charls the Fifth, that none ſhould be further moleſted for the Profeſſion of the goſpel: At another time Luther being in private prayer, for a ſick friend of his (who was very comfortable and uſeful to him) had a particular anſwer for his recovery: whereupon he was ſo confident, that he ſent word to his friend, that he ſhould certainly recover; and ſo it fell out accordingly. And ſo Latimer prayed with great zeale for three things.

1. That Queen Elizabeth might come to the Crown.

2. That he might ſeale the truth with his heart blood. And

3. That the Goſpel might be reſtored once again, once again;

p. 66which he expreſſed with great vehemency of ſpirit. All which three God heard him in.

Conſtantine commanded that his Effigies ſhould be engraven, not as other Emperours, in their Armour leaning, but as in a poſture of prayer, kneeling; to manifeſt to the world, that he won more by ſecret prayer, than by open Battles.

Mr. Dod reports, that when many good people had often ſought the Lord in the behalf of a woman that was poſſeſſed with the Devil, and yet could not prevaile, at laſt they appointed a day for faſting and prayer; at which time there came a poor woman to the chamber door, where the exerciſe was begun, and craved entrance; but ſhe being poor they would not admit her in: upon that the poor woman kneeled down behind the door, and ſought God by prayer. But ſhe had not prayed long, before the evil ſpirit raged, roared, and cried out in the poſſeſſed woman, take p. 67away the old woman behind the doore, for I muſt be gone; take away the old woman behind the door, for I muſt be gone. And ſo by the old womans prayers behind the doore he was caſt out. Oh the prevalency of prayer behind the door! And thus you ſee by all theſe great inſtances the great prevalency of private prayer.

Private prayer like Sauls ſword and Jonathans Bow (when duely qualified as to the perſon and act) never returns empty, it hits the marke, it carries the day with God, it pierceth the walls of Heaven, though, like thoſe of Gaza, made of braſs and Iron, Iſa. 45. 2. O who can expreſs the powerfull oratory of private prayer! &c.

Ninthly, conſider that ſecret duties are the moſt ſoul-enriching duties. Look as ſecret meales make fat bodies, ſo ſecret duties make fat ſouls: and as ſecret Trades brings in great earthly riches, ſo ſecret prayers makes many rich in ſpiritual bleſſings and in heavenly riches. Private prayer is that privy p. 68key of heaven that unlocks all the Treaſures of glory to the ſoule. The beſt riches and the ſweeteſt mercies, God uſually gives to his people when they are in their cloſets upon their knees. Look as the warmth the Chickens find by cloſe ſitting under the Hens wings, cheriſheth them; ſo are the graces of the Saints enlivened, and cheriſhed, and ſtrengthned, by the ſweet ſecret influences, which their ſouls fall under, when they are in their cloſet-communion with God. Private prayer conſcienciouſly performed, is the privie key of heaven that hath unlocked ſuch treaſures and ſuch ſecrets as hath paſt the skill of the cunningeſt Devil to find out. Private prayer Midwifes the choiceſt mercies, and the chiefeſt riches in upon us. Certainly there are none ſo rich in gracious experiences, as thoſe that are moſt exerciſed in cloſet duties, Pſ. 34. 6. This poor man cried (ſaith David) and the Lord ſaved him out of all his troubles. David, pointing to himſelf, tells us that he p. 69cried, that is, ſilently and ſecretly, as Moſes did at the red ſea, and as Exod. 14. 15. Neh. 1. 11. & 2. 4.Exod 14:15Neh 1:11Neh 2:4Nehemiah did in the preſence of the King of Perſia: and the Lord ſaved him out of all his troubles. And, O what additions were theſe deliverances to his experiences! O my friends, look as the tender dew, that falls in the ſilent night, makes the graſs, and herbs, and flowers, to flouriſh and grow more abundantly than great ſhowrs of raine that fall in the day; ſo ſecret prayer will more abundantly cauſe the ſweet herbs of grace and holineſs, to grow and flouriſh in the ſoul, than all thoſe more open, Publick, and viſible duties of Religion, which too too often are mingled and mixt with the ſun and wind of pride and hypocriſie.

Beloved, you know that many times a Favourite at Court gets more by one ſecret motion, by one private requeſt to his Prince, than a Tradeſ-man, or a Merchant gets in twenty years labour and paines, &c. So a Chriſtian many p. 70times gets more by one ſecret motion, by one private requeſt to the King of Kings, than many others doe by Trading long in the more publick Duties of Religion. O Sirs, remember that in private prayer we have a far greater advantage, as to the exerciſe of our own gifts, and graces, and parts, than we have in Publick; for in Publick we only hear others, exerciſe their parts and gifts, &c. in Publick duties we are more paſſive, but in private duties we are more active. Now the more our gifts and parts, and graces are exerciſed, the more they are ſtrengthned and increaſed. All acts ſtrengthen habits. The more ſin is acted, the more 'tis ſtrengthned. And ſo 'tis with our gifts and graces; the more they are acted, the more they are ſtrengthned. But

Tenthly, Take many things together. All Chriſtians have their ſecret Sins. Pſal. 19. 12. Who can underſtand his errors? cleanſe thou me p. 71from ſecret faults. Secret not only to other men, but himſelf; even ſuch ſecret ſins as grew from errours which he underſtood not. 'Tis incident to every man to erre, and then to be ignorant of his errours. Many ſins I ſee in my ſelf, ſaith he, and more there are which I cannot eſpy, which I cannot find out: nay, I think ſaith he, that every mans ſins do ariſe beyond his accounts. There is not the beſt, the wiſeſt, nor the holieſt man in the world, that can give a full and entire liſt of his ſins; Who can underſtand his errors? This interrogation hath the force of an affirmation; Who can? No man, no not the moſt perfect and innocent man in the world. O friends, who can reckon up the ſecret ſinfull imaginations, the ſecret ſinful inclinations, or the ſecret pride, the ſecret blaſphemies, the ſecret hypocriſies, the ſecret Atheiſtical riſings, the ſecret murmurings, the ſecret repinings, the ſecret diſcontents, the ſecret inſolencies, the ſecret filthyneſſes, the ſecret unbelievings, p. 72&c. that God might every day charge upon his ſoul? Should the beſt and holieſt man on earth, have but his ſecret ſins every day written in his fore-head, it would not only put him to a crimſon bluſh, but it would make him pull his hat over his eyes, or cover his face with a double ſcarfe. So 1 Kings 8. 38. What prayer and ſupplication ſoever be made by any man, or by all thy people Iſrael, which ſhall know every man the plague of his own heart, &c. Sin is the greateſt plague in the world; but never more dangerous, than when it reaches the heart. Now ſecret ſins commonly ly neareſt the Heart, the Fountain from whence they take a quick, immediate, and continual ſupply. Secret ſins are as near to original Sin, as the firſt droppings are to the ſpring head. And as every ſecret ſin lyes neareſt the heart, ſo every ſecret ſin is the plague of the heart. Now as ſecret diſeaſes are not to be laid open to every one, but only to the prudent Phyſitian: So our ſecret ſins p. 73which are the ſecret plagues, the ſecret diſeaſes of our ſouls, are not to belaid open to every one, but only to the Phyſitian of ſouls, that is only able both to cure them and pardon them. And as all Chriſtians have their ſecret ſins, ſo all Chriſtians have their ſecret temptations, 2 Corin. 12. 8, 9. And as they have their ſecret temptations, ſo they have their ſecret wants: Yea, many times they have ſuch particular and perſonal wants, that there is not one in the congregation, nor one in the family, that hath the like. And as they have their ſecret wants, ſo they have their ſecret fears, and ſecret ſnares, and ſecret ſtreights, and ſecret troubles, and ſecret doubts, and ſecret jealouſies, &c. And how do all theſe things call aloud upon every Chriſtian, to be frequent and conſtant in ſecret prayer?

Eleventhly, Conſider, Chriſt is very much affected and delighted in the ſecret prayers of his people, Cant. 2. 14. O my dove that art in the p. 74clefts of the Rock, in the ſecret places of the ſtaires, let me ſee thy countenance, let me hear thy voice; for ſweet is thy voice, and thy countenance is comely. Chriſt obſerves his Spouſe when ſhe is in the clefts of the rock; when ſhe is gotten into a Corner a praying, he looks upon her with ſingular delight, and with ſpecial intimations of his love. Nothing is more ſweet, delightful and welcome to Chriſt, than the ſecret ſervices of his people: Their ſecret breathings are like lovely ſongs to him; their Mal. 3. 4.Mal 3:4ſecret prayers in the clefts of the rock, or under the ſtaires, are as ſweet incenſe to Jeſus. The Spouſe retires to the ſecret places of the ſtairs, not only for ſecurity, but alſo for ſecrecy, that ſo ſhe might the more freely, without ſuſpition of hypocriſie, pour out her ſoul into the boſome of her beloved. The great delight that Parents take in the ſecret liſpings and whiſperings of their children, is no delight to that which Chriſt takes in the ſecret prayers of his people. And therefore, p. 75as you would be friends and and furtherers of Chriſts delight, be much in ſecret prayer.

Twelfthly, Conſider, you are the only perſons in all the world that God hath made choice of to reveale his ſecrets to. John 15. 15. Henceforth I call you not ſervants, for the Servant knoweth not what his Lord doth: but I have called you friends; for all things that I have heard of my father I have made known unto you. Every thing that God the father had communicated to Chriſt as Mediator to be revealed to his ſervants, he did make known to his diſciples as to his boſome friends. Chriſt loves his people as friends, and he uſes them as friends, and he opens his heart to them as friends. There is nothing in the heart of Chriſt, that concerns the internal and eternal 1 Cor. 2. 10, 11. John 1. 9. Rom. 16. 25. 1 Cor. 2. 7. Epheſ. 3. 3, 4, 9.1 Cor 2:101 Cor 2:11John 1:9Rom 16:251 Cor 2:7Eph 3:3Eph 3:4Eph 3:9welfare of his friends, but he reveales it to them: he reveales himſelf, his love, his eternal good-will, the miſteries of Faith, and the ſecrets of his Covenant, to his friends. Chriſt loves not to entertaine his p. 76friends with things that are commonly and vulgarly knowne. Chriſt will reveal the ſecrets of his mind, the ſecrets of his love, the ſecrets of his thoughts, the ſecrets of his heart, and the ſecrets of his purpoſes, to all his boſome friends. Sampſon could not hide his mind, his ſecrets from Dalilah, Judg. 16. 15, 16, 17.Judg 16:15Judg 16:16Judg 16:17though it coſt him his life: and do you think that Chriſt can hide his mind, his ſecrets from them for whom he hath laid down his life? ſurely no. O ſirs, Chriſt is,

1. A univerſal friend.

2. An omnipotent friend, an Almighty friend: He is no leſs than thirty times called Almighty in that book of Job; he can do above all expreſſions, and beyond all apprehenſions.

3. He is an omniſcient friend.

4. He is an omnipreſent friend.

5. He is an indeficient friend.

6. He is an independant friend.

7. He is an unchangable friend.

8. He is a watchful friend.

p. 779. He is a tender and compaſſionate friend.

10. He is a cloſe and faithful friend. And therefore he can't but open and unboſom himſelf to all his boſom friends. To be reſerved and cloſe is againſt the very law of friendſhip. Faithful friends are very free in imparting their thoughts, their minds, their ſecrets, one to another. A real friend accounts nothing worth knowing, unleſs he makes it known to his friends: He rips up his greateſt and moſt inward ſecrets to his friends. Job calls Job 19. 19.Job 19:19his friends inward friends, or, the men of his ſecrets. All Chriſts friends are inward friends, they are the men of his ſecrets, Prov. 3. 32. His ſecrets are with the righteous, that is, his covenant and fatherly affection, which is hid and ſecret from the world. He that is righteous in ſecret, where no man ſees him, he is the righteous man to whom God will communicate his cloſeſt ſecrets, as to his deareſt boſom friend. It is only a boſom friend to whom p. 78we will unboſom our ſelves. So Pſal. 25. 14. The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant.

Now there are three ſorts of divine ſecrets.

Firſt, There are ſecrets of Providence; Pſal. 107. ult. Hoſ. 14. 9.Ps 107Hos 14:9and theſe he reveals to the righteous, and to them that fear him. The Prophet Amos ſpeaks of theſe ſecrets of Providence, Amos 3. 7. Surely, the Lord God will do nothing, but he revealeth his ſecrets unto his ſervants the Prophets. Micaiah knew the ſecret of the Lord touching Ahab, which neither Zedekiah 1 King. 2 4.1 Kgs 2:4nor any other of the falſe Prophets knew. So Gen. 18. 17. And the Lord ſaid, ſhall I hide from Abraham that thing which I do? The deſtruction of Sodom was a ſecret that lay in the boſom of God; but Abraham being a boſom friend, God communicates this ſecret to him, Verſ. 19, 20, 21. Abraham was a Jam. 2. 23.Jas 2:23friend, a faithful friend, a friend by a ſpecialty, and therefore God makes him both of his Court and p. 79Counſel. Oh how greatly doth God condeſcend to his People! he ſpeaks to them as a man would ſpeak to his friend; and there is no ſecrets of Providence, which may be for their advantage, but he will reveal them to his faithful ſervants. As all faithful friends have the ſame friends and the ſame enemies, ſo they are mutual in the communication of their ſecrets one to another; and ſo 'twas between God and Abraham.

Secondly, There are the ſecrets of his Kingdom, and theſe he reveals to his people, Matth. 13. 11. Ʋnto you it is given to know the myſteries of the Kingdom of heaven, but unto them it is not given. So Matth. 11. 25. At that time Jeſus anſwered and ſaid, I thank thee, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. Hierom. ad Eph. lib. 1.Let us not think (ſaith Hierom.) that the Goſpel is in the words of Scripture, but in the ſenſe; not in the outſide, but in the marrow; not in the leaves of p. 80words, but in the root of reaſon. Auguſtin humbly begg'd of God, That if it were his pleaſure, he would ſend Moſes to him, to interpret ſome more abſtruce and intricate paſſages in his Book of Geneſis. There are many choice, ſecret, hidden Joel 2. 28. 1 Tim. 3. 9, 16. Col. 1, 26, 27. 1 Cor. 2. 9, 10, 11, 12. Eph. 4. 21.Joel 2:281 Tim 3:91 Tim 3:16Col 1:26Col 1:271 Cor 2:91 Cor 2:101 Cor 2:111 Cor 2:12Eph 4:21and myſterious Truths and Doctrines in the Goſpel, which Chriſt reveals to his people, that this poor, blind, ignorant world are ſtrangers to. There are many ſecrets wrapt up in the plaineſt truths and doctrines of the Goſpel, which none can effectually open and reveal but the Spirit of the Lord, that ſearcheth all things, yea, the deep things of God. There are many ſecrets and myſteries in the Goſpel, that all the learning and labour in the world can never give a man inſight into. There are many that know the Doctrine of the Goſpel, the Hiſtory of the Goſpel, that are meer ſtrangers to the ſecrets of the Goſpel. There is a ſecret power, a ſecret authority, a ſecret efficacy, a ſecret prevalency, a ſecret goodneſs, p. 81a ſecret ſweetneſs in the Goſpel, that none experience, but thoſe to whom the Lord is pleaſed to impart Goſpel ſecrets to, Iſa. 29. 11, 12. Seal my law among my Diſciples. The Law of God to wicked men is a ſealed book, that they cannot underſtand, Dan. 12. 9, 10. 'Tis as blotted paper, that they cannot read. Look as a private letter to a friend contains ſecret matter that no man elſe may read, becauſe it is ſealed. So the law of grace is ſealed up under the privy ſeal of Heaven, ſo that no man can open it or read it, but Chriſts faithful friends, to whom 'tis ſent. The whole Scripture (ſaith Gregory) is but one entire letter diſpatcht from the Lord Chriſt, to his beloved Spouſe on earth. The Rabbins ſay that there are four keys that God hath under his Girdle.

1. The key of the Clouds.

2. The key of the Womb.

3. The key of the Grave.

4. The key of Food.

And I may add a Fifth key that p. 82is under his Girdle, and that is the key of the Word, the key of the Scripture, which key none can turn but he that hath the key of David, that opens and no man ſhuts, and that ſhuts and no man opens, Revel. 3. 7.

O ſirs, God reveals himſelf, and his mind, and will, and truth, to his people in a more friendly and familiar way, than he doth to others, Mark 4. 11. And he ſaid unto them, unto you 'tis given to know the myſtery of the kingdom of God: but unto them that are without, all theſe things are done in parables. Luke 8. 10. And he ſaid, unto you it is given to know the myſtery of the kingdom of God: but to others in parables; that ſeeing they might not ſee, and hearing they might not underſtand. Though great Doctors and profound Clerks, and deep ſtudied, but unſanctified Divines, may know much of the Doctrines of the Goſpel, and commend much the doctrines of the Goſpel, and diſpute much for the doctrines of the Goſpel, and glory p. 83much in the doctrines of the Goſpel, and take a great deal of pains to dreſs and trim up the doctrines of the Goſpel, with the flowers of Rhetorick or Eloquence; though it be much better to preſent truth in her native plainneſs, than to hang her ears with counterfeit Pearls (the Word, without humane adornments, is like the ſtone Garamantides, that hath drops of gold in it ſelf, ſufficient to enrich the believing ſoul) Yet the ſpecial, ſpiritual, powerful, and ſaving Rom. 16. 25. 1 Cor. 2. 7.Rom 16:251 Cor 2:7knowledge of the doctrines of the Goſpel, is a ſecret, a myſtery, yea, a hidden myſtery to them.

Chryſoſtome compares the myſtery of Chriſt, in regard of the wicked, to a written book, that the ignorant can neither read nor ſpell; he fees the cover, the leaves, and the letters, but he underſtands not the meaning of what he ſees. He compares, the myſtery of Grace to an indited Epiſtle, which an unskilful Ideot viewing, he cannot read it, he cannot underſtand it; he knoweth p. 84it is paper and ink, but the ſenſe, the matter, he knows not, he underſtands not. So unſanctified perſons, though they are never ſo learned, and though they may perceive the bark of the myſtery of Chriſt, yet they perceive not, they underſtand not the myſtery of grace, the inward ſenſe of the ſpirit, in the bleſſed Scriptures. Though the Devil be the greateſt Scholar in the world, and though he have more learning than all the men in the world have, yet there are many thouſand ſecrets and myſteries in the Goſpel of grace, that he knows not really, ſpiritually, feelingly, efficaciouſly, powerfully, throughly, ſavingly, &c.

O but now Chriſt makes known himſelf, his mind, his grace, his truth, to his people, in a more clear, full, familiar and friendly way, 2 Sam. 7. 27. For thou, O Lord of hoſts, God of Iſrael, haſt revealed to thy ſervant; ſo you read it in your Books: but in the Hebrew it is thus, Lord, thou haſt revealed this to the ear p. 85of thy ſervant. Now the emphaſis lieth in that word, to the ear, which is left out in your Books. When God makes known himſelf to his people, he revealeth things to their ear, as we uſe to do to a friend, who is intimate with us, we ſpeak a thing to his ear. There is many a ſecret which Jeſus Chriſt ſpeaks in the eares of his ſervants, which others never come to be acquainted with. 2 Cor. 4. 6. God who commanded the light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt.

The ſix ſeveral gradations that are in this Scripture are worthy of our moſt ſerious conſideration. Here is,

Firſt, Knowledge. And,

Secondly, The knowledge of the glory of God. And,

Thirdly, The light of the knowledge of the glory of God. And,

Fourthly, Shining. And,

Fifthly, Shining into our hearts. And,

p. 86Sixthly, Shining into our hearts in the face of Jeſus Chriſt.

And thus you ſee that the Lord reveals the ſecrets of himſelf, his kingdome, his truth, his grace, his glory to his ſaints. But.

Thirdly, There are the ſecrets of his favour, the ſecrets of his ſpecial love, that he bears to them, the ſecret purpoſes of his heart to ſave them, and theſe are thoſe great ſecrets, thoſe deep things of God, which none can reveal but the Spirit of God. Now theſe great ſecrets, theſe deep things of God, God doth reveal to his people by his Spirit, 1 Cor. 2. 10, 11, 12. But God hath revealed them unto us by his Spirit; for the ſpirit ſearcheth all things, yea, the deep things of God. For what man knoweth the things of a man, ſave the ſpirit of man which is in him? Even ſo the things of God knoweth no man, but the Spirit of God. Now 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. Now what are the things p. 87that are freely given to us of God, but our election, vocation, juſtification, ſanctification, and glorification? And why hath God given us his Spirit, but that we ſhould know the things that are freely given to us of God. Some by ſecret, in that 25th. Pſal. 14. do underſtand a particular aſſurance of Gods favour, whereby happineſs is ſecured to us both for the preſent and for the future; they underſtand by ſecret, the ſealing of the Spirit, the hidden Manna, the White Stone, and the New Name in it, which none knoweth but he that hath it. And ſo much thoſe words, He will ſhew them his Covenant, ſeems to import; for what greater ſecret can God impart to his people, than that of opening the Covenant of grace to them in its freeneſs, fulneſs, ſureneſs, ſweetneſs, ſuitableneſs, everlaſtingneſs, and in ſealing up his good pleaſure, and all the ſpiritual and eternal bleſſings of the Covenant to them? Such as love and ſerve p. 88the Lord, ſhall be of his Cabinet Counſel, they ſhall know his ſoul ſecrets, and be admitted into a very gracious familiarity and friendſhip with himſelf, John 14. 21, 22, 23 He that hath my commandements and keepeth them, he it is that loveth me; and he that loveth me, ſhall be loved of my father, and I will love him, and manifeſt my ſelf unto him. Judas ſaith unto him, not Iſcariot: Lord, how is it that thou wilt manifeſt thy ſelf unto us, and not unto the world? Jeſus anſwered and ſaid unto him, if any man love me, he will keep my words, and my father will love him, and we will come unto him and make our abode with him. God and Chriſt will keep houſe with them, and manifeſt the ſecrets of their love to them that are obſervant of their commands. And thus you ſee that the Saints are the onelyonly perſons to whom God will reveal the ſecrets of his Providence, the ſecrets of his Kingdom, and the ſecrets of his Love unto. Chriſt came out of the boſom of his father, and he opens all the ſecrets of his father p. 89only to his boſom friends. Now what an exceeding high honour is it for God to open the ſecrets of his love, the ſecrets of his promiſes, the ſecrets of his providences, the ſecrets of his counſels, and the ſecrets of his covenant to his people.

Tiberius Caeſar thought no man fit to know his ſecrets. And among the Perſians none but noble Men, Lords and Dukes, might be made partakers of State ſecrets; they eſteeming ſecrecy a Godhead, a Divine thing; as Ammianus Marcellinus affirms. But now ſuch honour God hath put upon all his Saints, as to make them Lords, and Nobles, and the only privy-ſtatesmen in the Court of Heaven. The higheſt honour and glory that earthly Princes can put upon their ſubjects is to communicate to them their greateſt ſecrets. Now this high honour and glory, the King of kings hath put upon his people; For his ſecrets are with them that fear him, and he will ſhew them his Covenant. 'Twas a high honour to Eliſha, p. 90that he could tell the ſecrets 2 Kings 6. 12.2 Kgs 6:12that were ſpoken in the Kings bedchamber. O what an honour muſt it then be for the Saints to know the ſecrets that are ſpoken in the preſence-chamber of the King of Kings.

Now I appeale to the very conſciences of all that fear the Lord, whether it be not a juſt, equal, righteous, and neceſſary thing, that the people of God ſhould freely and fully lay open all the ſecrets of their hearts before the Lord, who hath thus highly honoured them, as to reveale the ſecrets of his providence, kingdome and favour to them? Yea, I appeale to all ſerious and ingenious Chriſtians, whether it be not againſt the light and law of nature, and againſt the law of love, and law of friendſhip, to be reſerved and cloſe, yea, to hide our ſecrets from him, who reveales his greateſt and his choiceſt ſecrets to us? And if it be, why then do not you in ſecret, lay open all your ſecret ſins, and ſecret wants, and ſecret p. 91deſires, ſecret feares, &c. to him that ſeeth in ſecret? You know all ſecrets, are to be communicated only in ſecret: none but fooles in Folio will communicate ſecrets upon a ſtage, or before many. But,

Thirdly, Conſider, that in times of great ſtraits and trials, in times of great afflictions and perſecutions, private prayer is the Chriſtians meat & drink; 'tis his cheif city of refuge; 'tis his ſhelter and hiding place in a ſtormy day. When the Saints have been driven by violent perſecutions, into holes, and Heb. 11. 37, 38. Rev. 12. 6. Pſal. 102. 6…. 14.Heb 11:37Heb 11:38Rev 12:6Ps 102:6Ps 102:14caves, and dens, and deſarts, and howling wilderneſſes; private prayer hath been their meat and drink, and under Chriſt their only refuge. When Eſau came forth with hoſtil intentions againſt Jacob, ſecret prayer was Jacobs refuge, Gen. 32. 6, 7, 8, 9, 11. And the meſſengers returned to Jacob, ſaying, we came to thy brother Eſau, and alſo he cometh to meet thee, and four hundred men with him. All cut-throates. Then p. 92Jacab was greatly afraid, and diſtreſſed; and he devided the people that was with him, and the flocks and heards, and the camels into two bands. And ſaid, if Eſau come to the one company and ſmite it, then the other company which is left ſhall eſcape. When all is at ſtake 'tis chriſtian prudence to ſave what we can, though we cannot ſave what we would. And Jacob ſaid, O God of my Father Abraham and God of my Father Iſaac; the Lord which ſaidſt unto me, return unto thy country, and to thy kindred, and I will deale well with thee. Promiſes in private muſt be prayed over; God loves to ſued upon his own bond when he and his People are alone. Deliver me, I pray thee, from the hand of my brother, front the hand of Eſau: for I fear him, leſt he will come and ſmite me, and the Mother with the children; or, upon the children, meaning; he he will put all to death. Some look upon the words to be a metaphor taken from Fowlers, who kill and take away the young and the Dams together; contrary to p. 93that old law, Deut. 22. 6. Others ſay 'tis a Phraſe that doth moſt lively repreſent the tenderneſs of a mother, who ſeeing her children in diſtreſs; ſpares not her own body nor life, to hazard the ſame for her childrens preſervation, by interpoſing See Hoſ. 10. 14.Hos 10:14her ſelf, even to be maſſacred together with and upon them. When Jacob, and all that was near and dear unto him, were in eminent danger of being cut off by Eſau, and thoſe men of blood that were with him, he betakes himſelf to private prayer as his only City of refuge, againſt the rage and malice of the mighty. And ſo when Jeremiah was in a ſolitary and loathſome Dungeon, Private prayer was his meat and drink, it was his only City of refuge, Jer. 33. 1, 2, 3. Moreover, the word of Lord came unto Jeremiah the ſecond time (while he was yet ſhut up in the Court of the priſon) ſaying, Thus ſaith the Lord the Maker thereof, the Lord that formed it, to eſtabliſh it, the Lord is his Name: Call unto me, and I will anſwer p. 94thee, & I will ſhew thee great and mighty (or hidden) things, which thou knoweſt not. When Jeremiah was in a loneſome loathſome. Priſon, God encourages him by private prayer, to ſeek for further diſcoveries and revelations of thoſe choice and ſingular favours, which in future times he purpoſed to confer upon his people. So 2 Chron. 33. 11, 12, 13. Wherefore the Lord brought upon them the Captains of the Hoſt of the King of Aſſyria, which took Manaſſeh among the thorns, and bound him with fetters (or chains) and carried him to Babylon. And when he was in affliction, he beſought the Lord his God, and humbled himſelf greatly before the God of his fathers, and prayed unto him, and he was intreated of him, and heard his ſupplication, and brought him again to Jeruſalem into his Kingdome. Then Manaſſeh knew that the Lord he was God. When Manaſſeh was in fetters, in his enemies country, when he was ſtript of all his Princely glory, and led captive into Babylon, he betakes himſelf to Private prayer, p. 95as his only City of refuge; and by this means he prevailes with God for his reſtauration to his Crown and Kingdome. Private prayer is a City of refuge that no power nor Policy, no craft nor cruelty, no violence nor force is ever able to ſurprize. Though the joynt prayers of the People of God together were often obſtructed and hindered in the times of the ten Perſecutions, yet they were never able to obſtruct or hinder ſecret prayer, Private prayer. When men and Devils have done their worſt, every Chriſtian will be able to maintain his Private trade with Heaven. Private prayer will ſhelter a chriſtian againſt all the National, Domeſtical, and Perſonal ſtormes and tempeſts, that may threaten him. When a man is lying upon a ſick bed alone, or when a man is in priſon alone, or when a man is with Job left upon the Dunghil alone, or when a man is with John baniſhed for the Teſtimony of Jeſus into this or that Iſland alone, O then p. 96private prayer will be his meat and drink, his ſhelter, his hiding place, his Heaven. When all other Trades faile, this Trade of private Prayer will hold good. But.

Fourteenthly, Conſider, that Jer. 16. 17. Job 34. 21. Prov. 5. 21. Jer. 32. 19. Rev. 2. 23. Lam. 3 56.Jer 16:17Job 34:21Prov 5:21Jer 32:19Rev 2:23Lam 3:56God is omnipreſent. We cannot get into any blind hole, or dark corner, or ſecret place, but the Lord hath an eye there, the Lord will keep us company there, Math. 6. 6. And thy father which ſeeth in ſecret ſhall reward the openly. So v. 18. there is not the darkeſt durtieſt hole in the world into which a ſaint creeps, but God hath a favourable eye there. God never wants an eye to ſee our ſecret tears; nor an eare to heare our ſecret cryes and groans, nor a heart to grant our ſecret requeſts; and therefore we ought to pour out our ſouls to him in ſecret. Pſal. 38. 9. Lord, all my deſire is before thee; and my groaning is not hide from thee. Though our private deſires are never ſo confuſed, though our private requeſts are never p. 97ſo broken, and though our private groanings are never ſo much hidden from men, yet God eyes them all, God records them all, and God puts them all upon the file of heaven, and will one day crown them with glorious anſwers and returns. We cannot ſigh out a prayer in ſecret, but he ſees us; we cannot lift up our eyes to him at midnight, but he obſerves us. The eye that God hath upon his people when they are in ſecret, is ſuch a ſpecial tender eye of love, as opens his ear, his heart, and his hand, for their good, 1 Pet. 3. 12. For the eyes of the Lord are over the righteous, and his ears▪ are open unto their prayers; or, as the Greek hath it, his ears are unto their prayers. If their prayers are ſo faint, that they cannot reach up as high as Heaven, then God will bow the heavens God is, totus oculus, all eye.and come down to their prayers. Gods eye is upon every ſecret ſigh, & every ſecret groan, & every ſecret tear, and every ſecret deſire, and every ſecret pant of love, and every p. 98ſecret breathing of ſoul, and every ſecret melting and working of heart; all which ſhould encourage us to be much in ſecret duties, in cloſet-ſervices. As a Chriſtian is never out of the reach of Gods hand, ſo he is never out of the view of Gods eye. If a Chriſtian cannot hide himſelf from the Sun, which is Gods Miniſter of light; how impoſſible will it be to hide himſelf from him, whoſe eyes are ten thouſand times brighter than the Sun? In every private duty a chriſtian is ſtil under the eye of Gods omniſciency. When we are in the darkeſt hole, God hath windows into our breaſts, and obſerves all the ſecret actings of our inward man. The 1 Tim. 2. 8.1 Tim 2:8eye of God is not confined to this place, or that, to this company, or that; God hath an eye upon his people as well when they are alone, as when they are among a multitude; as well when they are in a corner, as well as when they are in a croud. Diana's Temple was burnt down; when ſhe was buſie at p. 99Alexanders birth, and could not be at two places together. But God is preſent both in Paradiſe and in the wilderneſs, both in the family and in the cloſet, both in publick and in private, at the ſame time: God is an omnipreſent God, he is Non eſt ubi; ubi non eſt Deus?every where: as he is included in no place, ſo he is excluded from no place, Jer. 23. 24. Can any man hide himſelf in ſecret places that I ſhall not ſee him, ſaith the Lord? Pro. 15. 3. The eyes of the Lord are in every place, beholding the evil and the good, or, contemplating the evil and the good, as the Hebrew may be read. Now to contemplate is more than ſimply to behold, for contemplation addeth to a ſimple apprehenſion, a deeper degree of knowledge, entring into the very inſide of a matter; and ſo indeed doth God diſcern the very inward intentions of the heart, and the moſt ſecret motions of the ſpirit. God is an infinite, and immenſe being, whoſe center is every where, and whoſe circumference is no where. Now if our God be omnipreſent, p. 100then whereſoever we are, our God is preſent with us; if we are in priſon alone, with Joſeph, our God is preſent with us there; or if we are in exile alone, with David, our God is preſent with us there; or if we are alone in our cloſets, our God is preſent with us there: God ſeeth us in ſecret, and therefore let us ſeek his face in ſecret. Though Heaven be Gods Pallace, yet it is not his priſon. But,

Fifteenthly, He that willingly neglects private prayer, ſhall certainly be neglected in his publick prayer; he that will not call upon God in ſecret, ſhall find by ſad experience, that God will neither hear him nor regard him in publick. Want of private duties is the great reaſon why the hearts of many are ſo dead and dull, ſo formal and carnal, ſo barren and unfruitful under publick Ordinances. O that Chriſtians would ſeriouſly lay this to heart. Certainly, that man or womans heart is beſt in publick, who is moſt frequent in private. They p. 101make moſt yearnings in publick Ordinances, that are moſt conſcientiouſly exerciſed in cloſet duties. No mans graces riſes ſo high, nor no mans experiences riſes ſo high, nor no mans communion with God riſes ſo high, nor no mans divine enjoyments riſes ſo high, nor no mans ſprings of comfort riſes ſo high, nor no mans hopes riſes ſo high, nor no mans parts and gifts riſes ſo high, &c. as theirs do, who conſcientiouſly wait upon God in their Cloſets, before they wait upon him in the Aſſembly of his people; and who, when they return from publick Ordinances, retire into their Cloſets, and look up to Heaven for a bleſſing upon the publick means. 'Tis certain, that private duties fit the ſoul for publick ordinances. He that makes conſcience to wait upon God in private, ſhall finde by experience, that God will wonderfully bleſſe publick Mic. 2. 7.Mic 2:7Ordinances to him. My deſigne is not to ſet up one Ordinance of God above another, nor to cauſe p. 102one ordinance of God to claſh with another, the publick wth the private, or the private with the publick, but that every Ordinance may have its proper place, & right: The deſires of my ſoul being to prize every Ordinance & to praiſe every ordinance, and to practiſe every Ordinance, & to improve every ordinance, & to bleſſe the Lord for every Ordinance. But as ever you would ſee Pſal. 63. 1, 2, 3.Ps 63:1Ps 63:2Ps 63:3the beauty and glory of God in his ſanctuary, as ever you would have publick Ordinances to be lovely and lively to your ſouls; as ever you would have your drooping ſpirits revived, and your languiſhing ſouls refreſhed, and your weak graces ſtrengthned, and your ſtrong corruptions weakned under publick Ordinances, be more careful & conſcientious in the performance of Cloſet duties. O how ſtrong in grace! O how victorious over ſin! O how dead to the world! O how alive to Chriſt! O how fit to live! O how prepared to die, might many a Chriſtian have been, had they p. 103been but more frequent, ſerious, and conſcientious, in the diſcharge of Cloſet duties. Not but that I think there is a truth in that ſaying of Bede (the word Church being rightly underſtood, viz.) That he that comes not willingly to Church, ſhall one day go unwillingly to Hell. But,

Sixteenthly, Conſider, the times wherein we live call aloud for ſecret prayer. Hell ſeems to be broke looſe, and men turned into incarnate Devils; Land-deſtroying, and Soul-damning wickedneſſes, walk up and down the ſtreets, with a Whores fore-head, without the leaſt check or controul, Jer. 3. 3. Thou had'ſt a Whores fore-head, thou refuſeſt to be aſhamed. Jer. 6. 15. Were they aſhamed when they committed abomination? nay, they were not at allaſhamed, neither could they bluſh (They had Curtius an heathen could ſay, That he was an undone man that knoweth no ſhame.ſinned away ſhame, inſtead of being aſhamed of ſin. Cuſtom in ſin had quite baniſhed all ſence of ſin and all ſhame for ſin, ſo that they would not ſuffer nature to draw her vail of bluſhing before their p. 104great abominations. They were like to Caligula a wicked Emperor, who uſed to ſay of himſelf, That he loved nothing better in himſelf, than that he could not be aſhamed.) The ſame words are repeated in Chap. 8. 12. How applicable theſe Scriptures are to the preſent times, I will leave the prudent reader to judge. But what doth the Prophet do now they were as bold in ſin, and as ſhameleſs as ſo many harlots; that you may ſee in Jer. 13. 17. But if ye will not hear it, my ſoul ſhall weep in ſecret places (or ſecreſies) for your pride; and mine eye ſhall weep ſore (Heb. weeping weep, or ſhedding tears ſhed tears; the doubling of the verb, notes the bitter and grievous lamentation that he ſhould make for them) and run down with tears. Now they were grown up to that heighth of ſin and wickedneſs, that they were above all ſhame and bluſhing; now they were grown ſo proud ſo hardned, ſo obſtinate, ſo rebellious, ſo mad upon miſchief, that no mercies could melt them, or allure p. 105them; nor no threatnings, nor judgements could any wayes terrifie them or ſtop them; the Prophet goes into a corner, he retires himſelf into the moſt ſecret places, and there he weeps bitterly, there he weeps as if he were reſolved to drown himſelf in his own tears. When the ſprings of ſorrow riſe high, a Chriſtian turns his back upon company, and retires himſelf into places of greateſt privacy, that ſo he may the more freely, and the more fully vent his ſorrow and grief before the Lord. Ah, England, England, what pride, luxury, laſciviouſneſs, licentiouſneſs, wantonneſs, drunkenneſs, cruelties, injuſtice, oppreſſions, fornications, adulteries, falſhoods, hypocriſie, bribery, atheiſme, horrid blaſphemies, and helliſh impieties are now to be found rampant in the midſt of thee! Ah England, England, how are the Lords Sabbaths profaned, pure Ordinances deſpiſed. Scriptures rejected, the Spirit reſiſted and derided, the righteous reviled, wickedneſs p. 106countenanced, and Chriſt many thouſand times in a day by theſe curſed practiſes a freſh crucified! Ah England, England, were our forefathers alive, how ſadly would they bluſh to ſee ſuch a horrid degenerate poſterity, as is to be found in the midſt of thee! How is our forefathers hoſpitality converted into riot and luxury, their frugallity into pride and prodigallity, their ſimplicity into ſubtilty, their ſincerity into hypocriſie, their charity into cruelty, their chaſtity into chambring and wantonneſs, their ſobriety into drunkenneſs, their plain dealing into diſſembling, their works of compaſſion into works of oppreſſion, and their love to the people of God, into an utter enmity againſt the people of God! &c. And what is the voice of all theſe crying abominations, but, every Chriſtian to his cloſet, every Chriſtian to his cloſet, and there weep (with weeping Jeremiah) bitterly, for all theſe great abominations, whereby God is diſhonoured openly. p. 107O weep in ſecret for their ſins, who openly glory in their ſins, which ſhould be their greateſt ſhame. O bluſh in ſecret for them that are paſt all bluſhing for their ſins; for who knowes but that the whole land may fare the better for the ſakes of a few that are mourners in ſecret? But however it goes with the Nation, ſuch as mourn in ſecret for the abominations of the times may be confident, that when ſweeping judgements ſhall come upon the land, the Lord will hide them in the ſecret Chambers of his providence; he will ſet a ſecret mark of deliverance upon their fore-heads, that mourn in ſecret for the crying ſins of the preſent day, as he did upon theirs in Ezek. 9. 4, 5, 6.

Seventeenthly, Conſider, That John 15. 14, 15.John 15:14John 15:15the near and dear relations, that you ſtand in to the Lord, calls aloud for ſecret prayer. You are his friends. Now a true friend loves to viſit his friend when he may find him alone, and enjoy privacy with p. 108him. A true friend loves to pour out his heart into the boſom of his friend, when he hath him in a corner, or in the field, or under a hedge. You are his favourites: and 1 Sam. 20. Neh. 2. 1, 2, 3, 4.1 Sam 20Neh 2:1Neh 2:2Neh 2:3Neh 2:4what favourite is there that hides his ſecret from his prince? do not all favourites open their hearts to their princes, when they are alone? You are his Children: and what ingenious child is there, that doth not delight to be much with his father Eph. 5. 8. 1 Theſ. 5. 5. 2 Cor. 11. 2.Eph 5:81 Thess 5:52 Cor 11:2when he is alone, when no body is by? O how free and open are children when they have their parents alone, beyond what they are when company is preſent. You are the Spouſe of Chriſt: and what ſpouſe, what wife is there that doth not love to be much with her huſband when he is all alone? True lovers are alwayes beſt when they are moſt alone, Cant. 7. 10, 11, 12. I am my beloveds, and his deſire is towards me. Come my beloved, let us go forth into the field: let us lodge in the villages. Let us get up early to the vineyards; let us ſee if the vines flouriſh, p. 109whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. The Spouſe of Chriſt is very deſirous to enjoy his company in the fields, that ſo having her beloved alone, ſhe might the more freely, and the more ſecretly open her heart to him. As wives, when they are walking alone with their husbands in the fields, are more free to open their minds, and the ſecrets of their hearts, than they are when in their houſes with their children and ſervants about them; ſo 'twas with the ſpouſe. Without all peradventure, they have very great cauſe to queſtion, whether they are Chriſts real friends, favourites, children, ſpouſe, who ſeldom or never converſe with Chriſt in their cloſets, who are ſhie of Chriſt when they are alone, who never accuſtome themſelves to give Chriſt ſecret viſits? What Dalilah ſaid to Sampſon, Judg. 16. 15. How canſt thou ſay, I love thee, when thou haſt not told me, wherein thy great ſtrength lieth (the diſcovery p. 110of which ſecret at laſt coſt him his life) that Chriſt may ſay to very many in our dayes; How can you ſay you love me, when you never acquaint me with your ſecrets? how can you ſay you love me, when you never beſtow any private viſits upon me? How can you ſay that you are my friends, my faithful friends, my boſom friends, when you never in private unboſom your ſelves to me? How can you ſay that you are my favourites, when you can ſpend one monethmonth after another, and one quarter of a year after ano…her, and yet not let me know one of all your ſecrets, when every day you might have my ear in ſecret if you pleaſed? How can you ſay that you are my children, and yet be ſo cloſe and reſerved as you are? How can you ſay you are my ſpouſe, and that you lye in my boſome, & yet never take any delight to open your hearts, your ſecrets, to me when I am alone? What Alexander ſaid to one that was of his name, but a Coward, p. 111Either lay down the name of Alexander, or fight like Alexander; that I ſay to you, Either be frequent in cloſet duties, as becomes a Chriſtian, or elſe lay down the name of a Chriſtian; either unboſom your ſelves in ſecret to Chriſt, as friends, favourites, children, ſpouſes, or elſe lay down theſe names, &c. But,

Eighteenthly, Conſider, that God hath ſet a ſpecial mark of favour, honour, and obſervation, upon thoſe that have prayed in ſecret. As you may ſee in Moſes, Exod. 34. 28. And in Abraham, Gen. 21. 33. And in Iſaac, Gen. 24. 63. And in Jacob, Gen. 32. 24-29. And in David, Pſal. 55. 16, 17. And in Daniel, Chap. 6. 10. And in Paul, Acts, 9. 11. And in Cornelius Acts, 10. 2. 4. And in Peter, Acts, 10. 9, 10, 11, 12. And in Manaſſeh, 2 Chron. 33. 18, 19. God hath put all theſe worthies that have exerciſed themſelves in ſecret prayer, upon record, to their everlaſting fame and honour. The Perſians ſeldome p. 112write their Kings name but in characters of Gold. God hath writ (as I may ſay) their names in characters of Gold, who have made conſcience of exerciſing themſelves in ſecret prayer. The precious names of thoſe that have addicted themſelves to cloſet duties, are as Statues of gold, which the polluted breath of men can no wayes ſtain; they are like ſo many ſhining Suns that no clouds can darken; they are like ſo many ſparkling Diamonds that ſhine brighteſt in the darkeſt night. A chriſtian can never get into a hole, a corner, a cloſet, to pour out his ſoul before the Lord, but the Lord makes an honourable obſervation of him, and ſets a ſecret mark of favour upon him, Ezek. 9. 4, 5, 6. And how ſhould this provoke all chriſtians to be much with God alone. The Romans▪ were very ambitious of obtaining a great name, a great report in this world; and why ſhould not Chriſtians be as divinely ambitious of obtaining a good p. 113name a good report in the other Heb. 11. 39.Heb 11:39world. A good name is alwayes better then a great name, and a name in heaven is infinitely better then a thouſand names on earth; and the way to both theſe is to be much with God in ſecret. But,

19thly, Conſider, that Satan is a very great enemy to ſecret prayer. Secret prayer is a ſcourge, a hell, to Satan; every ſecret prayer adds to the Devils torment, and every ſecret ſigh adds to his torment, and every ſecret groan adds to his torment, & every ſecret tear adds to his torment. When a child of God is on his knees in his ſecret addreſſes There is no one thing that many hundred Chriſtians have more ſadly lamented and bewailed, as many ſaithful Miniſters can witneſs, than the ſad interruptions that they have met with from Satan, when they have been with God alone in a room, in a corner. O! how often have they been ſcared, affrighted, and amazed by noyſes & ſtrange apparitions, at leaſt to their fancies, when they have been alone with God in a corner.to God, O the ſtrange thoughts, the earthly thoughts, the wandring thoughts, the diſtracted thoughts, the hideous thoughts, the blaſphemous thoughts, that Satan often injects into his ſoul! and all to wean him from ſecret prayer, and to weary him of ſecret prayer. Sometimes he tells the ſoul, that 'tis in vain to ſeek God in ſecret; p. 114and at other times he tells the ſoul 'tis too late to ſeek God in ſecret, for the door of mercy is ſhut, and there is no hope, no help for the ſoul: Sometimes he tells the ſoul, that 'tis enough to ſeek God in Publick; and at other times he tells the ſoul, that 'tis but a preciſe trick to ſeek the Lord in private: Sometimes he tells the ſoul, that 'tis not elected, and therefore all his ſecret prayers ſhall be rejected; and at other times he tells the ſoul, that 'tis ſealed up unto the day of wrath and therefore ſecret prayer can never reverſe that ſeal: and all this to diſhearten and diſcourage a poor Chriſtian in his ſecret retirements. Sometimes Satan will object to a poor Chriſtian, the greatneſs of his ſins; & at other times he will object againſt a Chriſtian, the greatneſs of his unworthyneſs: Sometimes he will object againſt a Chriſtian his want of grace; and at other times he will object againſt a Chriſtian his want of gifts to manage ſuch a duty, as it ſhould be managed: p. 115Sometimes he will object againſt a Chriſtian his former ſtreightnedneſs in ſecret prayer; and at other times he will object againſt a Chriſtian, the ſmal yearnings that he makes of ſecret prayer: and all to work the ſoule out of love with ſecret prayer, yea, to work the ſoul to loath ſecret prayer; ſo deadly an enemy is Satan to ſecret prayer. O the ſtrange fears fancies, and conceits, that Satan often raiſes in the ſpirits of Chriſtian, when they are alone with God in a corner; and all to work them to caſt off private prayer. 'Tis none of Satans leaſt deſignes, to interrupt a Chriſtian in his private trade with God. Satan watches all a Chriſtians motions; ſo that he cannot turn into his cloſet, nor creep into any hole to converſe privately with his God, but he followes him hard at heels, & will be ſtil injecting one thing or another into the ſoul, or elſe objecting one thing or another againſt the ſoul▪ A Chriſtian is as well able to tell the ſtars of p. 116Heaven, and to number the ſands of the ſea, as he is able to number up the ſeveral devices and ſlights that Satan uſes to obſtruct the ſouls private addreſſes to God. Now from that great oppoſition that Satan makes againſt private prayer, a Chriſtian may ſafely conclude theſe five things.

Firſt, The excellency of private prayer. Certainly, If it were not an excellent thing, for a man to be in ſecret with God, Satan would never make ſuch head againſt it.

Secondly, The neceſſity of this duty. The more neceſſary any duty is to the internal and eternal welfare of a Chriſtian, the more Satan will beſtir himſelf, to blunt a Chriſtians Spirit in that duty.

Thirdly, The utility or profit that attends a conſcientious diſcharge of this duty. Where we are like to gain moſt, there Satan loves to oppoſe moſt.

Fourthly, The prevalency of private prayer. If there were not a kind of an omnipotency in it, if it p. 117were not able to doe wonders in heaven, and wonders on earth, and wonders in the hearts and lives and wayes of men, Satan would never have ſuch an akeing tooth againſt it, as he hath.

Fifthly, That God is highly honoured by this duty, or elſe Satan would never be ſo greatly enraged againſt it. This is certaine, The more Glory God hath from any ſervice we do, the more Satan will ſtrive by all his wiles and ſlights to take us, either off from that ſervice, or ſo to interrupt us in that ſervice, that God may have no honour, nor we no good, nor himſelf no hurt, by our private retirements. But in the

Twentieth and laſt place, conſider, that you are only the Lords ſecret ones, his hidden ones; and therefore if you do not apply your ſelves to private prayer, and to your ſecret retirements, that you may enjoy God in a corner, none will. 'Tis only Gods hidden ones, his ſecret ones, that are ſpirited, p. 118principled, and prepared to waite on God in ſecret, Exod. 19. 5. Then ſhall ye be a peculiar treaſure unto me above all people. The Hebrew word Segullah ſignifieth Gods ſpecial Jewels, Gods proper ones, or Gods ſecret ones, that he keeps in ſtore for himſelf, and for his own ſpecial ſervice and uſe. Princes lock up with their own hands in ſecret, their moſt precious and coſtly Jewels; and ſo doth God his, Pſal. 135. 4. For the Lord hath choſen Jacob unto himſelf, and Iſrael for his peculiar treaſure, or, for his ſecret Gem. Pſal. 83. 3. They have taken craftie counſel againſt thy people, and conſulted againſt thy hidden ones, or, thy ſecret ones; ſo called, partly, becauſe God hides them in the ſecret of his Tabernacle, & partly, becauſe God ſets Pſal. 31. 20.Ps 31:20as high a value upon them, as men do upon their hidden treaſure, their ſecret treaſure; yea, he makes more reckoning of them than he doth of all the world beſides: And ſo the world ſhall know, when God ſhall ariſe to revenge the wrongs and injuries p. 119that hath been done to his ſecret ones. Neither are there any on earth that knowes ſo much of the ſecrets of his love, of the ſecrets of his counſels, of the ſecrets of his purpoſes, of the ſecrets of his heart, as his ſecret ones do. Neither are there any in all the world, that are under thoſe ſecret influences, thoſe ſecret aſſiſtances, thoſe ſecret incomes, thoſe ſecret anointings of the Spirit, as his ſecret ones are under: And therefore no wonder if God calls them again, and gain, and again, his ſecret ones. Now what can be more comely or more deſireable, than to ſee their natures and their practices to anſwer to their names? They are the Lords ſecret ones, his hidden ones, and therefore how highly doth it concern them to be much with God in ſecret, and to hide themſelves with God in a corner! Shall Nabals nature and practiſe anſwer to his name? 1 Sam. 25. 25. Let not my Lord, I pray thee, regard this man of Belial, even Nabal: for as his name is, p. 120ſo is he; Nabal is his name, and folly is with him. Nabal ſignifies a fool, a ſot, a Churle, it notes one that is void of wiſdome and goodneſs, it ſignifieth one whoſe Mind, Reaſon, Judgment & Underſtanding, is withered and decayed. Now if you look into the ſtory you ſhall find that as face anſwers to face, ſo Nabals nature and practiſe did Eccho and anſwer to his name. And why then ſhould not our natures and practiſes anſwer to our names alſo? We are called the Lords ſecret ones, his hidden ones; and how highly therefore doth it concern us to be much with God in ſecret? Why ſhould their be any jarring or diſcord between our names and our practiſes? It is obſervable, that the practiſe and carriage of other Saints have been anſwerable to their names. Iſaac ſignifies laughter, Gen. 18.Gen 18and Iſaac was a gracious ſon, a dutiful ſon, a ſon that kept clear of thoſe abominations with which many of the Patriarchs had defiled themſelves, a ſon that proved matter p. 121of laughter to his Father and Mother all their dayes. So Joſiah ſignifies the fire of the Lord, and his practiſe did anſwerto his name; witneſs the pulling down of Jeroboams 1 King. 13. 2.1 Kgs 13:2Altar, and his burning of the Veſſels that were made for Baal, and his pulling down the Idolatrous Prieſts, whom the Kings of 2 King. 23. 4,—21.2 Kgs 23:4Judah had ſet up, and his burning the Grove at the brook Kidron, and his ſtamping it to powder, and his breaking down the houſes of the Sodomites, and his defiling of the high places where the Prieſts had burnt incenſe, and his breaking in pieces the Images, and cutting down the Groves, and filling their places with the bones of men, &c. So Joſhua ſignifies a Saviour, and his practiſe was anſwerable to his name. Though he could not ſave his people from their ſins, yet he often ſaved them from their ſufferings. Great and many were the deliverances, the ſalvations, that were inſtrumentally brought about by Joſhua, as all know that have p. 122read the book of Joſhua. So John ſignifies gracious, and his practiſe was anſwerable to his name; he was ſo gracious in his teachings, and in his walkings, that he gained favour in the very eyes of his enemies. By all theſe Inſtances (and by many more that might be given) you ſee that other Saints practiſes have anſwered to their names And therefore let every one of us look that our practiſes do alſo anſwer to our names, that as we are called the Lords ſecret ones, ſo we may be much with God in ſecret, that ſo there may be a bleſſed harmony between our names and our practiſes, & we may never repent another day, that we have been called Gods ſecret ones, his hidden ones, but yet never made conſcience of maintaining ſecret communion with God in our cloſets. And thus you ſee that there are no leſs than Twenty arguments to perſwade you to cloſet prayer, and to maintain private communion with God in a Corner.