Closet Prayer a Christian Duty, Treatise · Chapter 1
CHAP. I.
SECT. I. The Context cleared.
IN this excellent Sermon of our precious Saviour in the Mount, we have both the Goſpel clearly Propounded, and the Law ſolidly expounded: The corrupt and carnal Phariſees had degraded God's holy Law from its ſpiritual extent and regiment by their low and literal gloſſes, but our Saviour reſtores it to its dignity and authority over hearts and conſciences.
In this Chapter, the beſt Preacher that ever opened his mouth, doth admirably explain the Adjuncts, Offices, and Exerciſes of true Piety: which are principally three, Alms, Prayer and Faſting; to ver. 19.
Particularly, concerning the Duty of Prayer, there were two material deſtructive Faults which the Scribes and Phariſees were guilty of; in that ſweet and ſolemn Ordinance: Thoſe were, 1. Hypocriſie, 2. Battologie, or vain-babling. Jeſus Chriſt rebukes and rectifies both.
1. They were wont to perform their private devotions, in publick places, meerly for vain-glory, to be ſeen of men, as in the Synagogues, or in the Streets: ver. 5. Now for the Diſciples practice in this caſe, he commands them to withdraw themſelves out of the view of men, into ſome ſolitary place, and there perform that Duty, where they are leaſt expoſed to the danger of oſtentation: ver. 6.
2. Another fault that our Redeemer rebukes in the Duty of Prayer is, vain Repetitions. And though he only mention it here as the Heathens fault, ver. 7. yet certainly the Scribes and Phariſees might alſo be guilty of it, for they are cenſured for their long Prayers, Mat. 23.14. Yet upon different accounts. Here the Heathens uſe vain repetitions that they may move God: There the Scribes and Phariſees make long Prayers that they may deceive men, and devour Widows houſes. This Text ſaith, They think they ſhall be heard for their much ſpeaking; juſt as Baal's Prieſts. 1 King. 18.26. They called on the name of Baal from morning even till noon, ſaying, O Baal hear us; they leapt upon the Altar, and cryed aloud, and cut themſelves, with knives and lancers, till the blood guſhed out upon them. No doubt this was done to move their cruel god (or rather ſtupid block) to ſome pity and compaſſion: Juſt as the frantick Papiſts do at this day in their ſelf-tormenting penances: But our God who is the ſearcher of hearts, delights more in ardent affections, than in either extenſion of the voice, or multiplication of words, or excruciating afflictions of the outward man: Therefore our Saviour tells us, that when we pray, we come not to inform God of any thing he is ignorant of, ver. 8. Your Father knoweth what things ye have need of before ye ask him: But we pray that our own hearts may be affected, and that we may have the condition of acceptance: And for the rectifying of this abuſe of vain babling in Prayer, Chriſt propounds and preſents to us an exact draught and compendious platform of Prayer, in that which is commonly called, The Lords Prayer: not as though men ſhould ſay only thoſe words and no more; for then the Apoſtles had failed in praying in other terms, but that this might be a directory for Prayer. So that every thing we ask,Ut aliter orare quam docuit, non Ignorantia ſola eſt, ſed & Culpa: Cyp. ſerm. ad orat. Domin. pag. 408. ſhould be reducible to ſome of thoſe heads mentioned in this perfect platform: So that, as Cyprian ſaith, To pray otherwayes than he hath taught (either as to the manner, or ſubſtance of the matter) 'tis not only ignorance but an offence: and indeed we cannot expect to be heard except we ask, as well according to Chriſts mind as in his name. But this is not the ſubject I have choſen to inſiſt upon. That which falls under our preſent cognizance from this Text, is, The modification of Prayer, with reſpect to the circumſtance of privacy, ſolitarineſs, or retirement.
The Text holds forth the warrant for, and manner of carrying on the great work of Cloſet-Prayer; a copious Subject, a precious Duty.
In which are
1 The Place for it, a Cloſet.
2 The cloſsneſs of the place, Door-ſhut.
3 The object of the worſhip, Thy Father.
4 The Arguments to inforce thy Duty;
1 Gods omniſcience, he ſees.
2 His munificence, will reward.
SECT. II. The words opened.
FOr a more diſtinct opening of the words according to the parts before-mentioned, conſider:
1. What is meant by a Cloſet, here. Some underſtand and interpret it, not literally but myſtically, making an Allegory of it, as though it did import [interiorem cordis receſſum] the inner receſſes or motions of the heart, but though that be a truth and duty, That we muſt pray in the cloſet of the heart; yet, I humbly conceive, that is not the proper meaning of this place: for we need not interpret this plain word in ſuch a borrowed ſenſe; ſince multitudes of Scriptures are ſo expreſs, for worſhipping God with the heart. Beſides, that is not ſuitable to the ſcope of the place, which oppoſeth ſelf-retirement to the Phariſaical modes of devotion:Leigh. in Crit. Sac. in verb. The word then is to be literally taken, and in general imports any ſecret place where a thing is laid up:Mat. 24.26. Luk. 12.3. particularly, it ſignifies a Safe, or Cupboard, to lay victuals in; or a locked Cheſt, wherein a treaſure is uſually reſerved: or its taken (as indeed here and oft elſewhere) for a cloſs or ſecret chamber, a withdrawing-room,Quemvis locum occultum notat. Par. retiring-place, where a perſon is not ſeen or heard, nor yet is diſturbed in his devotions by any noiſe or commotion: a ſecret conclave or locked Parlor, where no company is to come.
2. Shut thy door: this word imports yet a further degree of ſecrecy: q. d. That thou maiſt make thy ſelf to be leſs obſerved, ſhut up thy ſelf in a room; let none come at thee to diſturb thee in thy converſings with God, bar the door, and make it faſt: yea let none over-hear thee in thy retired devotions. For, obſerve it, in true Cloſet-Prayer there ſhould be an including of the voice as well as the body: ſome pray ſo loud in their chambers that they may be heard into the ſtreets; this is not properly Cloſet-Prayer, ſince it doth not attain the end of this retirement, which is an approving the heart only to God, and avoiding all ſhews and occaſions of hypocriſie and vain-glory; for it is all one (as to this end) whether the body be ſeen or the voice be heard: Only remember, this is ſpoken of ſecret Prayer; for it doth not exclude publick Prayer in a congregation, where the body is ſeen, and voice is heard: Yet it doth by a kind of Synecdoche require ſelf-denial, ſingleneſs, and ſincerity in all kind of Prayer,Unae ſpecie ſimplicitatis pro toto genere poſita. publick, private, ſecret, for one part or ſign of uprightneſs in the duty is put for the whole, ſhutting the door, for integrity of heart in the whole management of this great Affair.
3. Here's the object of Prayer: Pray to thy Father: Thy buſineſs is not with men, but with God; ſeek therefore to pleaſe and injoy him: Nor yet art thou to fetch a compaſs and pray to Saints and Angels, but go ſtraight to God in the name of Chriſt, and be ſure thou look upon him as under the ſweet relation of a tender Father; yea,Quod nomen, nemo noſtrum in oratione auderet attingere, niſi ipſe nobis ſic permiſſet o…are: Cyprian. Serm. de Orat. Dom. p. 414. Thy Father. Oh, a ſweet word, a bleſſed word, and ſuch a word as we durſt not have taken into our mouths; had it not been for Chriſt's glorious undertaking to purchaſe for us the adoption, and this gracious commiſſion, and in the platform of Prayer the preſcription: and for God the Father's voluntary condeſcention. Come then, and fear not, poor Diſciple of Chriſt, come with filial affections, and the Spirit of Adoption, and thou art ſure to ſpeed: for this paternal relation imports affection, proviſion, condeſcention, and compaſſion. If thou wilt be a Child to him; he will be a Father to thee: 2 Cor. 6.18.
4. Here's the Arguments and incouragements to this duty of ſecret Prayer.
1 Thy Father ſees in ſecret. All's one to him whether you be in a publick Church, or private Cloſet; God (whoſe eyes are ten thouſand times brighter than the Sun) ſees you in the one place, as well as in the other, and though men ſee you not, yet content your ſelves with this. That God and your conſciences are competent witneſſes of your uprightneſs; with whom you have to do, and from whom you have your reward.
2. He will reward thee openly. There's two things in this expreſſion. 1. They ſhall be rewarded, 2. They ſhall be openly rewarded. So that men ſhall ſay, Verily there is a reward for the righteous, verily he is a God that judgeth in the earth: Pſal. 58.11. The Scribes and Phariſees do all their works to be ſeen of men, and of men they have that ſorry reward: you do yours in the ſight of God, and from him you ſhall receive your abundant and eternal recompence. Though men ſee you not, fear not, you ſhall be ſeen and accepted by him that ſearcheth hearts, and knoweth the mind of his ſpirit: But of theſe, more anon.
The ſum and deſign of the Text is this. Thou, my Diſciple, ſeeſt the plauſible practices of thy hypocritical Phariſees, to gain credit and applauſe; they perform their private duties in publick places, as Markets and Synagogues, that they may paſs among men for eminent Saints; and they are generally ſo eſteemed; that's their reward. But thou that haſt given up thy name to me, in the profeſſion of my Name, take my counſel for regulalating this ſweet Duty of ſecret Prayer: Let none ſee what thou goeſt about, ſteal time from all obſervers, withdraw thy ſelf into ſome Cloſet or private place; and when thou haſt made all faſt, do thou ſet thy ſelf in the preſence of God, approve thy heart to him, lay open thy boſom before him, tell him all thy grievances; and though no creature is privy to thy ſecret groans, yet be ſure that all thy deſires are before God, and thy groaning is not hid from him, and he takes notice of thy tears; and reſerves them in a bottle by him, to be rewarded in a viſible manner in a ſeaſonable time, thy labour is not in vain, thy work is with the Lord, and thy reward with thy God.
SECT. III. Doctrines raiſed, and cleared.
THere are many Doctrines lye couched in the words, I ſhall but hint them, and pitch upon one:
1. Prayer is a choice part of religion; its a piece of natural worſhip; though the right ordering of it is by inſtitution, yet 'tis a main part of Religion. Therefore often put in Scripture for the whole ſervice of God: He that calls on the name of the Lord ſhall be ſaved, Rom. 10.13. A prayerleſs ſoul, is graceleſs:
2. Prayer is a duty much abuſed: There's ſcarce any thing ſo much perverted and corrupted as this choice duty, by formality, hypocriſie, ſuperſtition, baſe and by-ends, as is clear by theſe Phariſees many wayes, and their younger brethren the Papiſts at this day, Maſſes, Dirges, Invocation of Saints, &c.
3. There are ſeveral ſorts of Prayer: Both as to the kinds, modes, and circumſtances. The Apoſtle diſtinguiſheth of Supplications, Prayers, Interceſſions, and giving of Thanks: 1 Tim. 2.1. There's alſo Publick-Prayer, Family-Prayer, and Cloſet-Prayer. Now a Chriſtian muſt pray with all Prayer and Supplication: Eph. 6.18. The laſt, is here inſiſted on.
4. A Chriſtian muſt do nothing for praiſe or applauſe, eſpecially in matters of Religion: It is a baſe proſtituting the higheſt things of God, to our beaſtly luſts. It is to feed an humour, and damn the ſoul with that which ſhould ſave it. Let no Chriſtians, (as the Phariſees here,) make Prayer truckle to their credit, Phil. 2.3. Let nothing be done through ſtrife or vain-glory.
5. There are ſet and ſtated times of Prayer: This is hinted in this word, When, when thou prayeſt. A time there muſt be for it, though the point of time is not determined, yet a time muſt be ſet apart for the duty, every day; a Chriſtian muſt chuſe out the fitteſt time for the duty, by the due uſe of his liberty and diſcretion.
6. Circumſtances are of great uſe in all our actions: The ſtreets are proper places to walk, talk, buy and ſell in, but not ſo fit for Prayer; the Church is a fit place for publick devotion, not ſo for a ſolemn performance of the duty of ſecret Prayer. Although mental ejaculations are fit enough in both, yet it's not convenient to kneel down or uſe outward geſtures of ſecret Prayer there.
7. Cloſet-Prayer muſt be with all ſecrecy and ſolitarineſs: In a Cloſet, door ſhut: As we muſt not blow a Trumpet when we give Alms, ſo we muſt not hold out a flag when we go to wait on God in the Duty of Prayer: It was carnal counſel the brethren of Chriſt gave him: Joh. 7.4. Shew thy ſelf to the World. The reaſon is given, v. 5. For neither did his brethren believe in him: A ſad ſign of carnality!
8. God alone is the proper object of our Prayers: pray to thy Father. As he is the object of our Faith, ſo of Prayer: For he alone can help, therefore he is to be ſought, none elſe ſees our ſtate, or can ſatisfie ſouls: Iſa. 63.16. Doubtleſs thou art our Father, though Abraham be ignorant of us.
9. In all our addreſſes to God we muſt own God as our Father; as having adopted us in Chriſt: becauſe his, therefore ours: I aſcend (ſaith Chriſt) to my Father and your Father, Joh. 20.17. Indeed by nature we were children of wrath, but by grace children of his Love; ſo that they may ſay, as Iſa. 64.8. But now, O Lord, thou art our Father. Oh plead and improve this relation.
10. God is omnipreſent: Hinc omnipraeſens eſt quia nullum eſt Ubi, unde eſt excluſus, ne que alicubi eſt incluſus. Ameſ. Med. Theol. lib. 1. Cap. 4. 47.Thy Father which is in ſecret: the Heaven of Heavens cannot contain him, 1 King. 8.27. He filleth all places with his immenſe and infinite eſſence: Heaven is his throne, the Earth is his footſtool; he is excluded from no place, included in none: for he is without all limitation, dimenſion, or termination.
11. God is omniſcient. Thy Father which ſeeth in ſecret. The darkeſt night, or ſecreteſt cloſet, or moſt hidden thought of a reſerved heart, can neither hide, or be hid from God's all-ſeeing eye: Heb. 4.13. God beholds all things in Heaven and on Earth with one ſimple ſingle act of his Underſtanding; without compoſition, diſcourſe, or repreſentation of Species.
12. Every believing Prayer hath a ſure reward: He will reward thee openly: Not a good word to God, or work for God, ſhall be loſt: To him that ſoweth righteouſneſs, ſhall be a ſure reward, Prov. 11.18. And we know every right Prayer is a real ſeed, Pſal. 126.6. And it will riſe in a full and plentiful crop another day.
13. The reward of ſecret Prayer ſhall be open and manifeſt: They have already a reward and gift in ſecret; Communion with God is an abundant recompence. In keeping thy Commandements there is great reward: Pſal. 19.11. But this is a [praemium ante praemium] reward before the reward: the other ſhall be in Heaven before Angels and Men.
14. A Chriſtians reward is from God: Thy Father will reward thee: Not men. Scribes and Phariſees have their reward from men, from men they expect it: Saints expect their reward from God, and God gives it them: Men reward them evil for their good will, and they expect no better: If better come from men, they own it as a gratuity ſent from their Father: It's a principle of Religion to know and believe that God is, and that he is a rewarder of them that diligently ſeek him, Heb. 11.6. And as God gives a reward, ſo he is the reward of his Saints, Gen. 15.1. Yea an exceeding great reward. It can admit of no Hyperbole, it cannot have a ſufficient Emphaſis: to enjoy God is a reward ſufficient, in and for the ſervice of God. Theſe Doctrines would afford large diſcourſes, but none of theſe are the ſubject I ſhall inſiſt upon.
I ſhall raiſe one from the main ſcope of the Text, which is this.
Doct. That Cloſet-Prayer is a Chriſtian Duty.
Secret Prayer is an Evangelical exerciſe.
Every child of God may and muſt perform the duty of Secret Prayer.
As a Chriſtian muſt pray all manner of Prayer, ſo in all places, 1 Tim. 2.8. I will that men pray every where: And if every where, then in their Cloſets: This divine Incenſe ſhould perfume every room, and ſhould aſcend to Heaven from Chambers as well as Churches: Any place now is fit for a divine Oratory;Pſal. 109.4. Pſal. 30. title. God and a believing ſoul may meet in a corner: a Saint ſhould give himſelf to Prayer, and dedicate his houſe to God; he ſhould (as it were) conſecrate every room in his houſe to be a place of private devotion: Abraham reared an altar to God wherever he came; ſo muſt a Chriſtian make every place where he can get cloſs to the duty, a place of Prayer.
Mr. Mede hath undertaken to prove, from Joſh. 24.26. That the Jews of old, and Chriſtians in Goſpel-times had their [Proſeuchae, or] praying places, which he thus deſcribes (as to the Jews of old:) Proſeucha, ſaith he,Medes Diatribae, pag. 279. was a plot of ground, encompaſſed with a wall, or ſome other like mound or incloſure, and open above, much like to our Courts, the uſe properly for Prayer, as the name Proſeucha imports: And theſe were without the Cities, as Synagogues were within: Of this (as he thinks) were thoſe in Act. 21.31. and Luk. 6.12. Where Jeſus Chriſt is ſaid to continue all night [foreign, in Proſeucha Dei,] in the place of Prayer, or Proſeucha of God. Now although I ſhall ſay little of the Notion, yet I cannot ſee how it will prove any relative holineſs of places; nor yet do I believe or find, but that the Saints had other praying places, as in houſes and elſewhere as occaſion was offered, even in dwelling houſes, Act. 12.12. But as to this Duty of ſecret Prayer, it muſt not be ſo narrowly confined, but we may go to any Cloſet or private Room where our ſouls may meet with God: And (as one ſaith) we ſhall not fail to find that the Grots and caves lye as open to the coeleſtial influences,The life of Dr. Hammond in a letter, p. 201. as the faireſt and moſt beautiful Temples.
SECT. IV. Inſtances of ſeveral in Scripture, that uſed Cloſet-Prayer.
THe Doctrine needs no Explication, but Confirmation: which I ſhall do from Scripture-Inſtances and Reaſons.
We have ſeveral Examples of Patriarchs, Prophets, Apoſtles that uſed this duty of ſolitary or ſecret prayer.
1. Abraham, The friend of God, and Father of the faithful, converſed much with his God alone; particularly in this duty of Prayer, Gen. 18.22. When the men, (i. e.) the created Angels that ſeemed men) were gone towards Sodom, Abraham ſtood yet before the Lord, or Jehovah, i. e. Jeſus Chriſt, the Angel of the Covenant. Standing is a praying poſture, therefore put for prayer, hence Abraham drew near and pleaded with God for Sodom: That was his errand to God at that time. No doubt he had uſed this courſe frequently in other caſes: Hence aroſe that intimacy betwixt God and Abraham: So that God talked with him,Gen. 15.12. Chap. 17.3. came to him; and he again diſcourſed familiarly with God.
2. Iſaac, The ſon of the Promiſe, a very contemplative man, therefore 'tis ſaid, Gen. 24.63.foreign Locutus eſt ore, vel co…de cogitavit; proprie ſignificat, ſubmiſſa voce loqui, uto…antes. That Iſaac went out to meditate in the field at even-tide. The word ſignifies as well to Pray as Meditate, 'tis likely he did both in ſome ſolitary Walk, where he converſed with his God. The Chaldee tranſlates it by praying, but the Greek by exerciſing himſelf, i. e. both in meditation and prayer: And truly there is a near affinity betwixt theſe two ſweet duties, and 'tis uſual for a devout ſoul to fall out of the one into the other, in its retirements. Soliloquie in the heart helps to a colloquie with God:Locus precibus ubi que commodus; maxime in ſolitudine, ubi ſenſus de piis meditationibus minus a vocantur, Pareus in loc. But here obſerve Iſaac's oratory, which he had in the field, which he uſed for more privacy; There (ſaith Pareus) he continually poured out prayers to God, and at this time more earneſtly for the happy ſucceſs of his ſervant; a ſingular example of piety: A place it was every way fit for prayer, eſpecially in ſolitude where the ſenſes are leſs drawn off from pious meditations: Some think he was returning from his devotions, and then 'tis worth noting, What a ſpeedy reward of his piety, and effect of his prayers was granted: Would all young men take the like courſe for a Wife, they might meet ſeaſonably with a Rebeckah in mercy.
3. Jacob is a famous inſtance of this choice exerciſe, few like him; he was put to flee, but they could not drive him from his God: They had their meeting-places and intercourſe where none ſaw: particularly that remarkable time, Gen. 32.24. Jacob was left alone: And there wreſtled a man with him, until the breaking of the day. 'Tis likely Jacob had ſent his houſhold away on purpoſe, that he might wreſtle with God alone: I ſhall not diſpute whether Jacob had any extraordinary natural ſtrength of body, I am ſure he had abundance of ſpiritual ſtrength of grace, nor ſhall I take notice of the Hebrews ſubtil diſputes concerning this man. Hoſea tells us, it was an Angel, yet withal he tells us, That by his ſtrength he had power with God, Hoſ. 12.3, 4. Therefore this was God himſelf, the creating,Gen. 48.16. not a created Angel, even Jeſus Chriſt, the Angel that redeemed him from all evil, whom Malachi calls, The Angel of the Covenant, Mal. 3.1. It was God himſelf, Elohim, whom Jacob overcame in this ſtupendious [monomachia, or] conflict. But how did he thus prevail? The Text ſaith, with prayers and tears, he wept and made ſupplication: Now he had gotten God to a ſide (as it were) and none came to diſtract him, or to part this ſtrong and bleſſed duel; he is reſolved to ſtick to his hold, and not let God go, till he bleſſed him: And good Jacob came off a Noble Conqueror; and from that purchaſed the famous name of Iſrael: Oh unequal matches! Oh unparallel'd conqueſt! The ſeemingly-adverſe combatant was Jacobs only aſſiſtant, and the conquered was the invincible Jehovah, and no other ſeconds or ſpectators, but the Infinite God and Worm Jacob.
4. Moſes was a choice man of God, whom the Scripture characterizeth as a non-ſuch, Deut. 34.10. There aroſe not a Prophet ſince in Iſrael like unto Moſes, whom the Lord knew face to face: And this intimate acquaintance was obtained, maintained, and exerciſed by this ſecret converſing with God: How often do we find the Lord and his ſervant Moſes together? And none with them, yea Moſes only muſt come near, and the reſt muſt worſhip afar off:Exod. 14.12. And what buſineſs have theſe familiar friends one with another? Why, ſometimes the Lord ſpeaks to Moſes, ſometimes Moſes ſpeaks to God in ſecret prayer: See both together in Exod. 32.9, 10, 11. A ſtrange Scripture, God and Moſes had been converſing with each other in the mount fourty dayes: God tells Moſes, the people had made them a molten calf, and he was angry and would conſume them, and bids Moſes let him alone, as though Moſes had bound the hands of omnipotency: Nay then, thinks Moſes, if my poor people be in this hazard ſince I am with God, I'le ply the throne of grace, and improve my intereſt for them: and then he falls cloſs to the work, and beſought the Lord his God and ſaid—At this time he alone ſtood in the gap,Pſal. 106.25. and prevailed by his interceſſion to turn away Gods wrath from Iſrael: Here was a work, and this was the fruit of ſecret prayer.
5. David the man after Gods own heart, was a man much skilled in ſecret or cloſet meditations and prayers: Hence ſome of his Pſalms of Prayer and Praiſe were firſt compoſed in Caves, Wilderneſſes, and ſolitary places, Pſal. 142. Title, is Maſchil of David; a Prayer when he was in the Cave. And this is for inſtruction to us, ſo Maſchil ſignifies: Yea he purpoſely compiles the 102. Pſal. as a pattern to all that may be in his caſe, that is ſolitary, As a Pelican in the Wilderneſs, an owl in the deſart, or a ſparrow alone upon the houſe top, v. 6, 7. Then they are to pray as he did, and to pour out their complaint before the Lord: Yea, upon a declaration of Gods covenant, deſigns of mercy to David and his houſe; the good man went either into ſome private room in his own houſe, or into the Tent before the Ark, and there ſet himſelf, firſt to meditate, then to pray; for he did both, as that Scripture clearly intimates, 2 Sam. 7.17, 27. And oh what memorable fruits of ſecret Prayer had David frequently? Surely he felt the ſweetneſs of it, both in his ſoul and body, in his ſpiritual eſtate, and political affairs: Therefore he commends it to all, Pſal. 4. Commune with your own heart upon your bed (or in your bed-chamber) and there alſo offer the ſacrifices of righteouſneſs, And put your truſt in the Lord, ver. 4.5.
SECT. V. Five more Inſtances produced.
6. ANother example from Scripture of the performance of this duty of ſecret prayer, is, the famous man of God Elijah, who wrought many miracles, and was mighty in prayer, for ſo the Apoſtle James teſtifies of him, Chap. 5 17, 18. that he could ſhut and open Heaven; he had (as it were) got the Key of the Clouds, to open the windows of Heaven, that it might rain or not rain, according to his word. But how came he by this power? Why, certainly he had great acquaintance with his God in ſecret. Take one inſtance what his practice was, 1 King. 17.19. to ver. 24. It is the memorable Hiſtory of raiſing the Widow womans dead Son. It was a great undertaking: none but God could raiſe the dead, God is to be implored by earneſt Prayer, no place ſo fit for that great duty as a Cloſet, or ſome cloſs Chamber, therefore he being to deal with his God in good hard earneſt about this important buſineſs, ſaith the Text, He carried him up into a loft, where he abode, and laid him upon his own bed, and then he cryed to the Lord, ver. 19, 20. It was not the firſt time Elijah had there wreſtled with God; if it was his lodging room, it was his praying room: And here God heard him, and wrought the miracle: what he did for Elijah, he can and will do for us, if he ſee fit: for Elijah was no more than a man, and ſubject to like paſſions as we are.
7. Jeremiah is a remarkable Inſtance he was a Prophet of the Lord, ſanctified from his Mothers womb, yet he met with ſo many diſcouragements, that he hath a mind to leave his people;Jer. 9.1, 2. and he wiſheth for a lodging-place in the Wilderneſs, i. e. ſome ſolitary retirement, that there he might take his fill of weeping; however he reſolves at preſent, that wherever he is, he will get retired, and, ſaith he, My ſoul ſhall weep in ſecret places for your pride, Jer. 13.17. Yet more punctually, to the buſineſs of ſecret Prayer, ſee Jer. 15.17. Saith he, I ſate alone becauſe of thy hand. But what did he alone? Did he only pore and muſe upon the Churches ſins and ſufferings? No, he had ſomething to ſay to his God, ver. 18. Why is my pain perpetual? And God then hath ſomething to ſay to him by way of gracious anſwer, ver. 19. If thou return, then will I bring thee again, and thou ſhalt ſtand before me: This is the reſult of his ſecret Prayer, a reſtauration of him to, and his confirmation in, his office and function, and to the publick exerciſe thereof: This is worth praying for.
8. Daniel is a famous pattern of the reſolute and couragious performance of this duty, againſt all oppoſition: Although he might have pleaded, (if ever any) There's a Lion in the way, I ſhall be ſlain in the Streets or Den, for my work in my Chamber: yet he feared nothing, he ventured upon a ſevere Law, his Princes diſpleaſure, the loſs of his Preferment, the rage of his Competitors, and the Lions hungry ſtomachs, rather than he will omit or intermit his accuſtomed courſe of Chamber-worſhip; he will endure the Lions cruelty, rather than neglect a known duty: Nay, he is ſo far from gratifying his proud adverſaries, that he will not in the leaſt abate his wonted frequency, or viſibility in the duty; But his windows being open toward Jeruſalem, be kneeled upon his knees three times a day and prayed, Dan 6.10. But did Daniel hold out a Flag, or blow a Trumpet, by ſetting open his windows to declare to men what he was a going to do? Was not this contrary to the rule in the Text? Are we here commanded to ſhut our door, and may Daniel open his window? Is not that all one? Surely that good man did not open his windows out of hypocriſie and vain-glory; but to ſhew his reſolution, courage and conſtancy, out-daring theſe impious impudent commands of men: he did not fear to be ſeen now in ſo plain a caſe. What ſpirit are they of, that will rather give themſelves to the roaring Lion, and incur the wrath of the King of Heaven, which is more terrible than a thouſand hungry Lions, than ſolemnly perform this uſeful duty of ſecret Prayer: Let careleſs ſouls conſider this.
9. Peter a famous Apoſtle ſhall be another inſtance in the caſe, Act. 9.40. When Tabitha or Dorcas lay dead in an upper Chamber, and the Widows ſtood weeping by her, and he was to raiſe her, He put them all forth, and kneeled down and prayed, and turning him to the body, ſaid, Tabitha ariſe, and ſhe opened her eyes — See here, another miracle like Elijah's, upon ſecret Prayer: But this was upon an extraordinary caſe, did Peter uſe to pray alone? Yes, turn but to the next Chapter, Act. 10.9. Peter went up upon the houſe-top to pray, about the ſixth hour: Which was about noon, another praying ſeaſon;Pſal. 55.17. certainly he miſſed not morning and night for ſuch devotion: He went to the top of the flat-rooft houſe, which was a private place, and equivalent to a Cloſet; there Peter prayed, and in that prayer he fell into a trance, and in that trance he had a Viſion concerning the calling in of the Gentiles a glorious myſtery and tranſcendent mercy towards us poor Outcaſts,Rom. 16.25. Col 1.26, 27. Eph. 2.4, 6. a myſterie which was kept ſecret ſince the world began, hid fromages & generations, this bleſſed myſterie that the Gentiles ſhould be fellow-heirs, and of the ſame body, and partakers of his promiſe in Chriſt by the Goſpel; yet this tranſcendent deſign of love was manifeſted to a choice Apoſtle while he was in the performance of this duty of ſecret Prayer: This is very remarkable, and worth obſervation.
10. The laſt Inſtance is of our bleſſed Saviour, our dear Lord Jeſus was very converſant in this Duty: Mark. 1.35. In the morning, riſing up a great while before day, he went out and departed into a ſolitary place, and there prayed: Our precious Redeemer went about doing good, and the day time he uſually ſpent in preaching, conferring, healing diſeaſes, &c. And the night he ſpent in prayer, meditation, and ſuch other holy exerciſes: he had ſcarce time to eat or ſleep for doing his fathers work; he ſpent not one moment of time unprofitably in a above thirty years: How early doth he riſe, and earneſtly doth he follow his buſineſs for communion with his Father, and for the work of our redemption? Yea, Luk. 6.12. He continued all night in prayer to God: i. e. in a mountain,Mar. 26.36. in ſecret Prayer and frequently elſewhere we ſhall find him alone, and in this work: and wherefore was all this? Was it not principally for our ſakes? For our ſalvation, and imitation? Yes certainly, he deſigned our good in all; he prayed that we might pray, and reap the profit of his prayers and purchaſes:Nec verbis tantum ſed & factis Dominus orare nos docuit, ipſe orans frequentor… & deprecans, & quid facere no… oportet exempli ſui conteſtatione demonſtrans: Cyp. Serm. De orat. Dom. p. 425. Hear we Cyprian ſweetly, He taught us to pray not in words only but deeds; himſelf praying frequently, and deprecating, and ſo demonſtrating what we are to do by the witneſs giving of his own example: Thus he.
Moſt Divines hold the obligatory power of Scripture-examples, in things not forbidden; eſpecially being ſo laudable a practice, and implyed in other Scriptures, all the former inſtances ſeem cogent Arguments; but the laſt concerning Jeſus Chriſt, hath the force of a poſſitive precept and command.
But there is few or none that have the face of Chriſtians, dare deny this to be a duty; but I fear many that would go for Chriſtians live in the ordinary neglect of it.