Of Closet Prayer, Application 2

Of Closet Prayer · Application 2

p. 82VSE.

In the third and last branch of this Use of Reprehension, my work will be to awaken, rouze, and startle; to convince, and p. 83bring those to judge and condemn themselves, who live without secret Prayer: I hear from some, and I do more than partly believe it, That there are many Professors, and those too of some Name and Eminency, who live under the dreadful guilt of this sinful omission: and if there be some such, how great may we suppose the total number to be, of them who are this way chargeable! tho' let them be never so many, every one of them, Man, Woman, and Child, is known to that God who observes our down-lying and our up-rising, and is acquainted with all our ways. There are those that will come to publick Ordinances, that they may not be counted Heathens, nor suspected to be Papists, which Party now, blessed be God, is under great infamy and reproach, tho' not greater than they do deserve, upon account of the very Principles of that cursed Religion which they have embraced, and do profess: Yea, and they will attend upon those Ordinances which they think are most purely administred, and also join themselves in Communion with those Churches which they look upon as being of the most Scriptural Constitution, that so they may be reckoned among Christians of the highest Form, and chiefest Rank; yea, and peradventure they will set up Family-duties, p. 84they will call their Children and Servants together, and all under their …oof and Charge, to seek the Lord; lest upon a discontent or remove, some-body within doors should tell tales, by means whereof their reputation should be blasted, and the truth of their Religion called in question by any of those to whom they are desirous, yea, ambitious of approving themselves. But, wretches as they are! as for Prayer by themselves, either in Chamber or in Closet, or any where else, they do lay it aside altogether. God himself will be a swift Witness against them, that He and they never so met together. They find much other work, and can do many other things when they are alone: They can spend a great deal of time at the Glass, viewing and dressing themselves; they can tell their Money, and read over their Bills and Bonds: but as for Soul-searching Works, and Heart-examining, and seeking after God, either acquainting themselves with him, or making their requests known to him, they are utter strangers to it, and never troubled themselves about any thing of that nature.

Now let me ask you, Is this kind? Is there any thing of ingenuity in it? Can the great God, unto whom you are infinitely obliged, take it well at your hands? You p. 85would have God look after you in all places where you come: You do not indeed delight in his Company, but would be the Objects of his Care; you would have his Mercy and Goodness follow you all the days of your life. If Israel wanted any thing in the Wilderness, if they had not Water here, and Flesh there, they took pet, and fell a grumbling. You expect that God should secure you, and support you, and supply you, when you are alone, as well as in Company; and I would have you give me, if you can, one good reason, why you will not seek and serve Him when alone, as well as in Company?

And I desire you to study the frame of the Spouse's Spirit, and take notice of the resolution she took up, and consider whether there be nothing in it worthy of your learning and imitation. Cantic. 8. 1, 2. O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee, yet I should not he despised. I would lead thee, and bring thee into my mothers house. Bear with me, while I present you with a few thoughts upon these words. In them you have the Spouse's Option and Resolution. Her Option or Wish: Oh that thou wert as my brother, that sucked the breasts of my mother. That is, As near in relation and p. 86conjunction to me, as near can be: I am for no distance that may issue in strangeness, but the greatest nearness possible, that will warrant familiarity, and justifie a free converse. Oh that thou wert as my Brother! mine own Brother, my Brother in all respects, who did not ouly lie in the same Womb, but was nourished and brought up with the same Milk, and sucked the same Breasts. Well, suppose it had been so; what then? what advantage would she have had? what encouragement would she have taken from thence? That you may see in her Resolution, which fixed upon two things: When I should find thee without, I would kiss thee; the world should see, that I have an heart, and love for thee. But what, O thou enamour'd Spouse, thou faithful Turtle, what of that? Others will do so too; they will have their lipkindnesses, who are meer strangers to an hearty and sincere affection. How many men will abound in expressions of love when they are without, extraordinary kind to their Wives in the streets, and in their Neighbours houses; huge loving and good-humour'd before folks, when they are meer Dogs, or rather Devils within doors; Naphtalies abroad, that give goodly words; but Nabals at home, where their Tongues are sharp Swords. Let such men know, and tremble p. 87while they know, there is a God in Heaven, and a Conscience in their own bosoms, that curiously observe and record all. And just so it is in the present Case. A great many will seem to kiss Christ abroad in a Church, and at a publick Ordinance; who there so devout as they? They will cringe and bow to his very Name, Iesus; a great stir they make, but it is nothing else than a Complement; when they turn back upon the Church, they turn their back upon Christ too; and going home, they leave at the Church-door all the respect and kindness which they would be thought to have for him. But the Spouse was acted by another Principle; she carried the same dearness of affection to Christ along with her to all places where she came; and therefore she resolved not only to kiss him when she found him without, but likewise to lead him, and bring him into her mothers house; She would be as dear over him, and respective to him at home, as abroad; she would indeed be glad to meet him abroad, to meet him in the High-way of his Ordinances; thither she goeth, there she walks, and waits for that very purpose; she esteems Ordinances, because they are divine appointments, and have the stamp of God's Authority upon them; but she rests not in the bare enjoyment p. 88of them, but in and by them would have communion with Christ himself; and let her Sanctuary-sighs, and sense of his Power and Glory there, be never so clear and sweet, she would, for all them, long to have him at home; home would not be home to her, but a Wilderness, an Hell, if she could not have communion and an intercourse of kindness with Christ there.

And this which we find her in that place fixedly resolved to do, was no more than what she had formerly done, when she had been so happy as to meet with him. She had found it was a thing seasible; Christ was easie to be intreated; if desired, he would not refuse to come under her Roof; and she had found how much good she got by his Company, that in having Him with her, she had All in him. That she had done thus before, you may see in Cant. 3. 4. It was but a little that I passed from them, but I found him whom my soul loveth. And glad she was that she had found him; she did not repent of the great pains and many weary steps that she had taken in the search. But what did she do now that she had found him? She tells you, I held him, and would not let him go. I am persuaded Christ did not intend to leave her, he delights to stay where he is welcom and made much of; nothing drives him p. 89away but unkindness. Yet true love is jealous and afraid: He hath withdrawn, and I did not know then how to be without him; when my Sun was gone, it was dark night with me; and therefore she would make as sure of him as ever she could: He was too good to part with, therefore now she had got him again, she would keep him. If you ask, How long? she tells you, Till she had brought him into her mothers house, and into the chamber of her that conceived her. She was for secret Duty and Fellowship, Chamber-enjoyment and Communion.

And I think this may be taken for granted, that there is not any one truly gracious Soul, who knoweth what it is to have the sweet gracious comfortable presence of Christ, and what it is to lie and labour, sigh and groan under his subductings and absence, but will be of the same mind with the Spouse; having recover'd his loss, he will in a pang of love, and rapture of joy cry out, O thou whom my Soul loveth! hast thou been gone so long, and have I been mourning and lamenting after thee so long, and seeking thee so diligently, going, and weeping as I went, dropping tears faster than I took steps, and have I found thee at last! I will not part with thee: if thou wilt not take me up to thee, thou shalt not deny to go p. 90along with me; unless desires and longings are grown insignificant, unless Prayers and Tears have lost their wonted power, I will have thee to my House, to my Family, to my Chamber; I am now set for the greatest privacy, and for the sweetest intimacy: there will I pour out my fervent Prayers, and there I will humbly and patiently, yet with inflamed longings, attend thy pleasure, and wait thy gracious Answers.

We find that holy Abraham did erect Altars to God abroad, in the several places to which he came. God had his Tables for Abraham, and Abraham would have his Altars for God; God was very gracious, Abraham very ingenuous; God was bountiful, and Abraham grateful. At Sichem the Lord appeared to him, and there he built an Altar, and another he made near unto Bethel; and another in the Plain of Mamre: and doubtless, as he had his Altars, so his Sacrifices; as all places were witnesses of God's kindness to Abraham, so he would have them witnesses of his mindfulness of God. Yea, and as he had his Altars abroad, so, as you have already heard, he had his Grove at home; an Oratory, a place of Prayer, where he called on the Name of the Lord, the Everlasting God. There are those in the world, and among our selves, who p. 91can find Altars abroad; and if there be none, they will make some; they had as lieve be without Churches, as without Altars: And oh! how do they admire them, as the most holy places, tho' there be no Sacrifice! and how do they plead for them, and stoop and bow to them! and herein they place a main piece of their Religion, tho' it be but a piece of foolish Superstition, if not something worse; from which God deliver England and other Reformed Churches, which do yet need a further Reformation. Well, these people have these things abroad; but suppose one should ask them, what they have at home? May they not say, We have rich Tables, full Cups, stately Chambers, Down-beds, yea, and Cards and Dice, Healthing and Ranting, Chambering and Wantonness? Yes, it is very probable: But what is there of the Service of God, of the Worship of God, of any Honour done to God? Nothing of all this; no, nothing at all. And art thou one of this number? then I earnestly desire thee to think with thy self, and seriously consider, what a profane place is thy Closet, in which there is no Prayer; how it stinks in God's nostrils: Whatever other Sweets thou maist have, where there is no holy Duty to perfume it; what a wicked place, what an Hell is thy p. 92Chamber, out of which the Glorious Majesty of Heaven is, so far as thou canst do it, excluded! If there be no Prayer there, then for certain there is no God there; I mean, by his gracious presence; and if there be no God there, then there are a thousand Devils.

But my chief design is not to deal at present with the gross and openly flagitious; I have no cause to wonder that they have no such thing as Prayer in their Chambers and Closets, who do by their loose, vicious and abominable Lives proclaim to all that know them, that there is no fear of God before their Eyes; I would indeed speak a thousand words to do their Souls good, and think my time and labour well bestowed: But now my business lieth among Professors, those of them who live in the shameful neglect of Secret Prayer, to whom I shall propound these four Questions, and let them consider what Answer they can give.

First, Art thou a Christian indeed, or art thou not?

Secondly, Dost thou make Religion thy business, or dost thou not?

Thirdly, What account dost thou make of God?

p. 93Fourthly, Doth not thy Conscience charge thee with the omission of a Duty? I desire to deal faithfully with you, as one that must answer before my Judge; and oh that you would deal faithfully with your own Souls, for it is your great and everlasting Concern.

First, Art thou a Christian, or art thou not? I mean not in Profession only, but in reality; not in shew only, but in sincerity; not in word and in tongue only, but in deed and in truth? thou wilt answer, yes, I am a Christian, God forbid I should be otherwise. Thou sayst well, but the great business is to make it out. How dost thou prove it? Thou wilt, perhaps, answer, Thou hast been baptized: that is well too, that thy Parents did their duty in bringing thee to that sacred and solemn Ordinance of initiation, and thereby binding thee to the faith, fear and service of thy great Creator, and Lord Redeemer. But my Friend, Is that all thou hast to say for thy Christianity? Is that all the Evidence thou art able to produce? I cannot forbear telling thee, That Baptism (where there is that, and no more) doth make a company of pitiful Christians. There was an Israelite p. 94in shew, and an Israelite in deed. Wilt thou observe and make due use of that which Paul saith, Rom. 2. 28, 29. He is not a Iew which is one outwardly, neither is that Circumcision, which is outwordly in the flesh; But he is a Iew which is one inwardly, and Circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. And in the same sense I may say, that is not Baptism which is only outward, that is not enough to give the denomination; upon that single account Christ will not own a person for a Sheep of his Fold, a Member of his Body: that lays indeed, on all them that receive it, an obligation unto holiness, and it will greatly aggravate the sins which they afterward live in the wilful commission of; but it will not entitle them to Salvation, and everlasting happiness. 1 Pet. 3. 21. Baptism doth now save us by the Resurrection of Iesus Christ: possibly now thou thinkest thou hast enough. Baptism saveth, and what do I need more: but stay, let the Apostle explain himself, which he doth in the very same Verse. Not the putting away the filth of the flesh, by sprinkling water upon the face, according to most; or dipping in it, according to others; or plunging the whole body in it over head and ears, according to some; p. 95neither this, nor that way will be sufficient and saving alone. The unregenerate Children of Israel, though circumcised, were unto God as the Children of the Ethiopians, Amos 9. 7. And as one saith, A man may go to Hell with the water of Baptism upon his face. But, saith Peter, the answer of a good Conscience toward God. When Conscience is able to give this testimony of a man, that he hath been baptized by the Holy Ghost, renewed in the spirit of his mind; that it is his desire to answer the Engagements in Baptism, to attain the blessed Ends of Baptism, and to approve himself to God, …y walking as becomes one of his Covenant-…eople.

Now then let me put the Question to …hee again; Art thou a Christian? hast thou been baptized into Christ? hast thou …ut on Christ? hath he got the possession …f thine heart, and the supreme power and …ommand in it? If thou art a Christian, be …niform; let thy whole life be of a piece. …insey-woolsey Christians (bear with the …xpression) are abominable both to God …nd Men. What thou art, that be in all …laces; having put Christ on, keep him on, …nd walk up and down, every-where as a …an in Christ, expressive of Christ, making …im visible in thy life, and all the passages p. 96of it. Do not thou carry like a Christian in the Congregation, and like an Heathen in the Closet. Since God is so very gracious as to admit thee into his House, to tread in his Courts, to sit down at his Table, to feast it with his Children upon marrow and fatness, dainties and spiced wine▪ be not thou so disingenuous and ungrateful as to shut him out of thy Chamber, when thou lettest in the World and Sin. Holy Paul, speaking of himself, and others of the true Apostles, he saith, 2 Cor. 2. 14. That God made manifest the savour of his knowledge by them in every place: that was a very great and excellent work; they were not moral Preachers, but Gospel-preachers: They did not preach Plutarch, but Iesus. The Spouse had said, Cant. 1. 3. That the name of her Beloved was as an ointment poured forth. Now said Paul, I determined to know nothing among you but Jesus Christ, and him crucified; and all the Apostles were acted by the same Spirit, and inflamed with the same love to Christ: they took his name as a box of most precious Ointment; and whereever they came, they opened it, and made Christ known; and whereas the Gentile World was exceeding unsavoury, and all places did stink most wretchedly of their Idolatry; the Apostles perfum'd and sweetned, p. 97and brought into them the most delightful savour of the knowledge of the true God in Christ. Now accordingly I would have you act, if you be professors: make every place where you come, to savour of Religion; let all your Discourses have a savour of it; carry that savour with you into your Friends Houses, and publick Houses of entertainment; and be sure that in your own Houses, in your Chambers and Closets, you do make manifest the savour of that knowledg which you have of God, and of that true sincere love which you have for God. If you be Christians, be uniform, practice Christianity always, every-where.

Secondly, I would seriously propound this Question to thee, Dost thou make Religion thy business? I have not lived above Threescore Years in the World without making some Observations, and getting some knowledge of it; and I must needs say, I know a great deal more than is good. I have read many Books, and I have read Men too, though indeed many of them are crabbed pieces, not easie to be understood: But this I have found, and still do, to my sorrow, and to their shame, that many Persons among us do make a profession of Religion, who never indeed took it up, nor buckel'd to it as their Trade: they are not p. 98altogether strangers, but will be doing something; but here's the mischief, it is only as a foreign business by the bye their thoughts, and cares, and studies, are carried another way; their main work doth lie somewhere else; namely, in the World, that is the thing they are devoted to, and set their hearts upon, and spend their time and strength in the pursuit of; how they should get it, how they shall increase it, how they shall secure it, and how they shall inebriate themselves with the comforts, delights and pleasures of it. Whereas the gracious Soul, that is sound at the bottom, and that in truth which he would go for in the account and esteem of men, makes his Religion his great and principal work. David said, Psal. 109. 4. I give my self unto prayer, others give themselves over to sin. God gives them up to a reprobate mind, and to vile affections, and to their own hearts lusts, and they give themselves up, one to his drunke…ness, and another to his unclea… ness. Now David gave himself to prayer; and what he saith of Prayer in particular, is true as to Godliness in general; a godly Man gives himself up to it, he is addicted and devoted to it, he is all for that; and the truth is, none but such an one will do good upon it. Believe it, O Professors! p. 99for your own experiences will in the end make my words good; none but such as do indeed make Religion their Trade, will thrive upon it, and grow rich toward God.

Now then, if thou dost indeed make Religion thy business, thou wilt heartily study, and do all thou canst to promote it; as you know the promoting of Trade is the matter of common discourse among men, and they are greatly set for it, they are glad to hear of any thing that will contribute thereunto. Now there is nothing in the World that doth forward a Christian more in this his great business, and that doth more promote the Trade of Godliness and Religion, than Secret Prayer doth. I am not willing to compare one Duty with another, or one Ordinance with another, …ir they are all of God; they are all stampt with his Authority, they are all grea… advantages to them that walk uprightly. God is more wise and gracious than to set his Servants about any unnecessary …. You know that many Persons▪ who are w…ll… moneyed men▪ have a stock going with others, as in the African and East-India Company; but not satisfied p. 100with that, they will have their Secret Stock also, and will trade by themselves: So here, the Saints and People of God should be trading, and have a great deal going in the common Stock, in publick Worship, in the Assemblies and Congregations of the Saints, Psal. 42. 4. Holy David did reckon it a brave time when he went with the multitude to the house of God, with the voice of joy and praise, with a multitude that kept holy day, Psal. 122. 1. He was glad when they said unto him, Let us go into the house of the Lord. And it is prophesied and promised as a choce and singular blessing, Isa. 2. 3. That many people shall go, and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. But it is not to be expected that they should thrive amain, and grow very rich toward God▪ unless they have a Secret Stock going too, and will be trading by themselves in private and keeping up that communion▪ correspondency and intercourse with God and Christ, which others do not know of David was very much for Sanctuary sights and enjoyments; when he was deprived of them, he did seek and thirst, and long for them, Psal▪ 63. 1, 2. but still he was careful of, and busie at his home-trade; Psal. 55. 17. Evening, morning, and at noon, will I pray and p. 101cry aloud. And yet that was not enough for him, at that rate of working he could neither live, nor lay up as he would: therefore you read in Psal. 119. 164. It was his constant practice to be at his praises of God seven times a day.

Thirdly, I would ask thee this Question, What dost thou think of God? what figure doth he make? I know, notwithstanding his unmatchable Excellencies, and infinite Perfections, he is very low in the thoughts of many, yea most; but I am now speaking to thee who art a Professor, and pretendest to a knowledge of him, and a love to him: But prithee, What room dost thou give him? where dost thou place him? dost thou deal becomingly with him? dost thou value and esteem him as a God ought to be valued? dost thou believe that he alone is more than all the Angels in Heaven, and all the Men on Earth put together? dost thou think that to have his Eye upon thee, is a far greater matter, than to have the Eyes of the best and greatest Persons upon Earth upon thee. It really is so, for what is all the World to God? what is Heaven and Earth to God? what is their loving thee, if he hate thee? what is their liking thee, if he loath thee? what is their approving and justifying thee, if he reject and p. 102condemn thee? but I ask now, what thy thoughts are? and again, I ask, dost thou think, that to have his presence with thee, is more than to be in the most frequent and numerous Assembly, the most thronged Congregation? and certainly it is so: the presence of God alone should be more awing, and it is more delighting than that of any other.

Now if thou hast this high esteem for God, if thou makest this account of his presence, then remember, that He seeth in secret. So our Saviour tells us in the Text. His Eyes run to and fro in the Earth; not only in the High-ways, and broad Streets, but they look into Nooks and Corners also. He doth not only walk in the golden Candlesticks, but steps into Chambers and Closets too: as in Ezek. 9. 8. he order'd the Prophet to dig in the wall, and commanded him to go in and see the Abominations that were done there. And Verse 12. He speaks of what the Ancients of the house of Israel did in the dark, every one in the chambers of his imagery. Idolaters act their idolatry, and ungodly Men their wickedness as close as they can; they have darkness and walls to conceal it; but to God the darkness is as the light, and the night shineth as the day: and in the wall there is an hole, through which God's Eye looks and discovers all: and he that p. 103can find an hole in the wall, hath also a window in the Chamber. Now if the Eyes of Men will make thee pray in thy Family, if they have such a powerful influence on thee as to fetch thee out of thy House, and draw thee to join with the Congregation i… the Acts of Publick Worship; give me a reason, if thou hast one worth the giving, why the All-seeing Eye of the glorious and holy God, should not make thee pray in thy Chamber by thy self, since he doth most curiously observe thee there, though no body else doth. I think my self bound to tell thee, whether thou wilt believe and consider it or not, I must leave to thy self, That if thou dost neglect Secret Prayer, it is an evident sign that thou undervaluest God; It is no less than a base slight put upon God: and those that despise him, shall be lightly esteemed.

Fourthly, Let me once more inquire of thee, what agreement is there between thee and thy Conscience? When you do not seek God, do you find and enjoy peace within? is Concience quiet? doth it not quarrel with you? and make you feel its anger? I remember what the Apostle saith in Rom. 14. 22. Happy is he that condemneth not himself in that which he alloweth: that is satisfied p. 104about the thing which he doth; whatever others say against him, he is not self-condemned. So I may say, Happy is the man who condemneth not himself in the thing that he omitteth. Thou never prayest in secret, but art thou not in that wanting to thy duty? art not thou injurious both to God and thine own Soul? dost thou not withhold from him that which is his due? doth not thy Conscience tell thee, thou art wanting to thy duty: doth it not vote for it? doth it not upbraid thee with the neglect? doth it not sometimes flee in thy face, and charge it upon thee, and put thee into a Little-ease? I think, I have said enough in the Doctrinal part for the proving it to be thy Duty; And hath not thy Conscience gone along with those things, and subscribed to them as the Truths of God? And if so, what account wilt thou be able to give unto thy supream Lord for thy not giving ear to his Vicegerent, that he himself had appointed and set up in thy bosome? How wilt thou answer him, when he shall say, Why didst thou not attend to the dictates of thy Conscience? why didst thou not do that which thy Conscience told thee thou wast bound to do? How dost thou think to come off? what plea wilt thou use at the last and great p. 105day, when thy heavenly Master shall say, I have not found thy works perfect before me, they have not been filled up, here hath been an huge Chas…e, a great vacancy; I have been forgotten and neglected by thee when thou wast alone; thou wouldest not do me service when thou hadst nothing else to do; thou wouldest rather sit still nodding in thy Chair, than take the pains to give me a visit. We are commanded, always to ahound in the work of the Lord, 1 Cor. 15. verse last. How darest thou then to omit so considerable, so sweet and so necessary a part thereof, especially when thy Conscience persuaded and called thee to it? Conscience will be heard sooner or later, in one way or other; if you will not hear its softer Counsels, you shall its louder Thunders; if you will not follow its Directions, it will pursue you with its Terrors. In a word, if you will not attend to the Dictates of Conscience, you shall feel the Fury of it; and when you feel it, you will find it intoll…rable.

Having thus ordered out those Reproofs which I judged necessary upon occasion of this Text, and begging they may take place, and be accompanied with a blessing upon those who are guilty before God in one of these respects or other; I come to speak p. 106unto you in a way of hearty and serious exhortation: I do in the Bowels of Love, and with great earnestness, intreat and beseech you, who are yet altogether, or too great strangers to it, to set forthwith upon this excellent Du…y of Secret Prayer; and oh, that by the concurrence, and effectual working of the Divine Spirit, I might prevail with you. I can say, to the glory of God, and desire to do it with thankfulness, That these Discourses, when Preached, were not without some fruit; oh that now I have been put upon the Publishing of them, they may go and bring forth much more fruit! Do not stand arguing the case; it is a Thousand pities that any part of that should be made matter of Dispute, which is, or ought to be a matter of Practice. Do not procrastinate and put it off; Why shouldest thou say, To morrow, when it should be done to day, and it may be thou shalt not have a morrow to do it in? Fall immediately upon the performance. When the Spouse would not open at the first knock, and import…at… call, but lay still, asking questions, and making excuses; when she reflected upon her unkindness, found her Bowels troubled within her, and rose up and opened to her Beloved, He to her grief and cost had withdrawn himself, and was gone. David's example p. 107doth command and deserve our imitation, who could say, Psalm 119. 60. I made haste, and delayed not to keep thy commandments. I beseech you, out of hand, answer the call; make your Houses Churches, and your Chambers Oratories; send up such Prayers as may come before God like Incense; and be in his Nostrils a sweet-smelling favour.

Though Man be a sociable creature, and his nature carries him out to desire of communion, and it is not good for him to be always alone; yet it is best for him to be sometimes alone. It will certainly conduce much to your advantage, to converse frequently with your selves, to search curiously into your own hearts, that you may understand the better their frame and constitution; to be asking your selves such important questions as no body el…e can answer; and diligently enquire how matters stand with you, whether you thrive or go backward. A Merchant sees it necessary for him to be in his Counting-house, as well as upon the Exchange: whatever you do, O Christians, be not strangers at home, be self-studied, and self-acquainted. And at other times, yea, and in the same retirement, before you return to your secular affairs, it will be for your interest to be conversing with your God; p. 108you never go to him in a becoming manner, but he gives you something that is worth your while; a gracious Soul gets something, even when as to its present sense and feeling it gets nothing. In a Winter season, though the Branches of the Tree look as if they were dead, the Root is often water'd.

Tell me, O Christian, Have there not been such times in which thou hast found God speaking to thee? Elihu, indeed, saith, Job 33. 14. God speaketh once, yea, twice, yet man perceiveth it not. Many a Man is so careless, that he doth neither understand God, nor mind; he doth not perceive what God saith, what his meaning is, it is all a strange Language to him, and he doth not perceive that God speaks; he doth not think that God saith any to him. Isa. 26. 11. Lord, when thine hand is lifted up, they will not see. No, they shut their eyes, and are willingly ignorant; and as they will not see when God's hand is lifted up, so they will not hear when God's voice is lifted up. The Saints if well, and in health, have all their senses exercised; but wicked men have none, of their senses exercised about the things of God. But hast thou not perceived God speaking to thee, once, yea twice, in divers manners? By his Providences, p. 109frowning and smiling, prosperous and adverse? by his Word and Ministers? by his▪ Holy and Blessed Spirit, and by thine own▪ Conscience, which he hath awakened when it was drowsy and sleeping, and opened its mouth, and put words into it that it should say to thee? Hath he not spoken to thee▪ at divers seasons? In a dream, when thy eyes were shut, and when awake; abroad and at home; when in company, and when alone; when up, and when laid, in a vision of the night, as Elihu said, when deep sleep falleth upon men; in slumberings upon the bed. And he hath spoken to thee to divers purposes; sometimes Precepts to direct thee, sometimes Promises to revive thee; now a Rebuke, then a Cordial; at one time Trouble, and at another time Peace: Thus according to thy case and exigency, he hath varied his Applications.

Now, hath God spoken so often to you, and do you find nothing to say to God? Will you be always in the possession, and under the power of a dumb Devil? Are you so full of goodness and comfort, so rich in knowledg and grace, so increased in mercies and blessings of all sorts, that you have no more to ask? Do you find that to be a Canaan, a Heaven, which others call a Wilderness, because of pinching p. 110wants, and pricking Thorns, and Beasts of prey? Is your mouth so filled as that you need no more to open it wide? nay, not at all▪ Remember how Laodicea was mistaken about her own case, pleasing her self in such high, but vain conceits, when, indeed, she was wretched, and poor, and miserable, and blind, and naked, Rev. 3. 17. Are things so well with thee, that thou hast no reason for a sigh, nor room for a groan? Is it so throughly and perfectly well with thy Soul, with thy Body, with thine Estate, with thy Family and Relations, with the Nation and Church of God, that thou hast no complaint to make to him, not one boon to beg of him? Is thy day so serene and fair, that there is no cloud appearing? Is there no sin within that is too hard for thee? Doth it never war against the Law in thy mind? or doest thou immediately knock it down, and get a complete victory at thy first entrance into the field? Hast thou quite shaken off that body of death which poor Paul could not for his heart get rid of, but carried up and down with him▪ or hath it grown less trouble some, and ceased to stink in thy Nostills? Is there no burthe… upon thy back that is too heavy for thee▪ Is there no wound in thy Conscience that puts thee to pain? is there no plague in p. 111thine heart that needs a cure? If thou beest, indeed, a Believer, a Man or Woman in Christ, I grant the cure is begun, and dare assure thee, that being in the hand of so great a Physician, it shall be carried on; but what, is it perfected already? In a word, is there nothing at all that troubles thee? or hast thou nothing to say to God in private? what, nothing, but what thou wouldest have every body hear and know? But I pass by that at present; we shall by and by have a fitter opportunity of speaking more concerning it.

Come, come, Christian, be thine own Friend, better than ever thou hast been yet, and without more ado be persuaded to get alone, and shut thy door, and fall down upon thy knees, and pour out thy Soul into the bosom of thy heavenly Father; I am confident, if thou wilt begin it in good earnest, thou wilt not easily give it over. I do not, indeed, know what interruption the Devil may give thee, who hates all the Work of God, and good of Man; but if, by temptation, thou shouldest for a time be taken off from it, thou wilt not be well, nor able to enjoy thy self till thou dost return to it again. I dare say, in an humble, holy, and beli…ving performance, thou wilt experience such incomp…rable sweetness, and p. 112so much benefit and advantage accruing to thee, that thou wilt go on, and call upon God as long as thou livest, and then expire thy Soul in the same manner as Stephen did, whose last words were Prayer, Acts 7. 59. Lord Iesus receive my spirit; and, Lord lay not this sin to their charge; and when he had said this, he fell asleep. That which I have further to do, will be in these two things:

1. Lay down Motives to the work.

2. Give Directions for managing it.

I shall begin with the Motives for the alluring and drawing you to this excellent work, who have hitherto been altogether strangers to it, or very backward, and by consequence inconstant, off and on; and I shall most heartily rejoice, if the Lord would graciously please to succeed these endeavours, so that what I shall suggest to you, may bring you upon your knees; that there may be more of this Chamber-practice, more of a Chamber-fellowship, and Closet-communion with your God. The Motives are these:

First, Do you pray in secret, because that God, who is the proper Object of Prayer, seeth in secret; as trusting in him, you do▪ p. 113at no time and in no condition, trust in a God that cannot save; so directing your Prayers to him, you do in no place pray unto a God that cannot hear. When Hagar had in a fear fled from the face of her incensed Mistress, God found her out in the Wilderness, where she was absconded, and appeared and spake unto her there; whereupon it is said in Gen. 16. 13. That she called the name of the Lord that spake unto her, Thou God seest me; for she said, Have I also here looked after him that seeth me? We may, as some do, reckon these words to be words of reprehension, as relating to herself; and words of admiration, as referring to God. Have I also looked after him! Here I am, but how stupid and foolish have I been! I have been looking back to the Comforts which I had when in the Family, and under the wing of my Master Abraham; and I have been looking to the displeasure and severity of my Mistress Sarah… and I have been looking to the desolate place and distressed condition into which I am now brought: but have I here minded God, and looked after God? I have been so afflicted with my loss, and have pored so much upon my troubles, that I have been unmindful of God, did find neither heart nor leisure to think of Him, or look after Him: (a Case it is too common p. 114among the children of men!) yet here he …eeth me, and minds me; here he looks upon my person, and upon my affliction and sorrow. And maist not Thou, my Friend, say the very same, when thou art alone, and in thy Closet-recesses, Thou God seest me? When no soul living is by, when no mortal eye se…th me; then Thou God seest me. Now let me desire thee, after that serious consideration, to propound this as a serious Question to thy self; Have I also here looked after him that seeth me? God's eyes have been here upon me; but have mine eyes been again upon God, and unto God? It may be, thou art able to say, In the publick Congregation I have looked after that God who seeth me, there I have had many, frequent, repeated, and raised thoughts at him; there I have waited for him more than they that watch for the morning, yea, more than they that watch for the morning. But when thou art in thy Chamber, canst thou make thy Appeal to God, and say, O Lord, thou knowest, and art my witness, that even here I have looked after thee that seest me; here mine eyes of Faith and Prayer have been toward the Lord that seeth me?

This is an Argument which our de…r…st Lord Jesus maketh use of in the Text, That your Father seeth in secret. The Royal Prophet p. 115saith, Psalm 139. 7. Whither shall I go from thy Spirit, or whither shall I flee from thy presence? The Question speaks it a thing impossible to be done. His eye is fastned upon thee, and follows thee whithersoever thou goest: look to thy self, and ponder all thy actions; thou art under the pure and piercing, and all-discerning eye of the infinitely Great and Glorious Majesty, when thou art in the Congregation, and in the Street, and in the Shop, and in the Kitchen, yea, and when thou art in the Closet too. And since he doth see thee there, what wouldst thou have him see thee doing? wouldst thou have him see nothing but vanity in thy mind, and corruption in thy heart? wouldst thou have him see nothing done by thee, but looking into thy Glass, and into thy Chests and Bags, or turning over thy Fineries and Fooleries, and so feeding thy Wantonness and Pride; or making provision for a perishing Carkass, to deck and adorn it; or gratifie a bruitish and sensual Appetite: but never see thee upon thy knees, seeking his face and favour, or the good of thine own precious and neverdying Soul?

Oh that His Eye might affect your Hearts! That Divine Eye which is upon all your ways, and looks you thorow and thorow; p. 116That Eye which is ten thousand times, yea▪ inconceivably more than the eyes of all the Angels in Heaven, and of all the Men upon Earth. The Eye of God should, among others, have these two effects upon us, and upon all men that know and own him: First, It should awe us; Se…ondly, It should quicken and animate us. It should awe us when we are in secret, and be an effectual curb to those Lusts and Corruptions which would otherwise break loose and grow rampant. When no body is by, do not dare to sin, because God is by. This preserved young Ioseph from falling before a great temptation. When he might have procured the savour of his Mistress, and, as some would have thought, have done himself a kindness; this thought brake the neck of the temptation, How shall I do this great wickedness, and sin against God? Again, the Eye of God should animate and put life into you▪ it should, as a golden Spur, quicken you to the careful and lively performance of Duty when you are in secret, and no body at hand to take notice of it, and make report. Let it be enough for you, enough alone, that God seeth your love to him, and the desires of your Souls to his Name, and a remembrance of him, and communion with him▪ and He needs none to inform him of your p. 117unmindfulness and neglect of him; no, no, He seeth it himself; He seeth where your thoughts are, He understands them afar off, and He seeth where your hearts are: so it appears by the charge he gave out against Israel of old, This people draweth near unto me with their lips, but their hearts are far from me. And I would …ain know of you, how it is possible but that he should take it very unkindly at your hands, and be highly offended, if that he should be slighted by you, who is so excellent and glorious in himself, and so absolutely necessary for you, and unto whom you are so everlastingly beholden and obliged? How can he otherwise chuse but be angry with you, if in your leisuretime, and at your spare hours, you will not give him a visit; if you cannot find in your hearts to bestow some of that time upon him, which you have to spare from your earthly Friends, and worldly Business? When he seeth this, how canst thou think but that his fury will come up into his face?

Secondly, Praying in secret is a very good …nd comfortable sign of sincerity. I do not say that it is a certain and infallible sign, and that every one that sets upon this work hath indeed the Spirit of Adoption, and may p. 118from thence arrive to an assurance of Sonship, and draw an undeniable conclusion, That he is born again: for I do very well know, there is no external act of Religion which an hypocrite may not set his hand to. As Reputation and Credit among men may bring them out to publick Ordinances, so that they shall come as the people cometh; and sit before their Minister as the people sitteth, and hear his words, Ezek 33. 31. so an enlightned, awakened, uneasie and importunate Conscience, may bring them upon their knees in private. An hypocrite's heart is really in no piece of the work of God; while he draws nearest to him with his lips, that is far from him: how indeed can he raise that up to God, which he hath set upon his iniquity? Yet he may have a finger in every thing that is of the out-side. A Iehu knows how to be zealous against Idolatry, and for the Lord, when so to be, paves his way to a Throne; tho' when he has once got it, and is warm in it, he himself would be as bad as any, 2 Kings 10. 31. Iehu took no heed to walk in the Law of the Lord God of Israel with all his heart: for he departed not from the sins of Ieroboam, which made Israel to sin. A Soul would sacrifice, yea, was too hasty at it; and a Pharisee would pray in the Temple and Synagogue; and those hearts run after their Covetousness, and p. 119would not be obedient to the Word of God, would yet go out to hear it: And I do not know, but persons of the like Spirits and Principles as rotten at heart as any of them, may set upon Religious Actions when they are alone; they may, when by themselves, take up a Bible, or good Book, and read in it; and they may, when there is need, fall upon their knees, and offer up their requests unto God. An hypocrite may be at duty in his Closet, tho' his heart never be with God in duty, neither in his Closet, nor any where else.

But now observe, this is not so acceptable to him, it is not that which he takes pleasure and delight in; he is put upon it; he is under a force; Conscience offers violence, and drag him into it: as Ioab▪ when he saw Justice would take hold on him at the last, tho', it is probable, he never had any great love for the Altar, yet then he would …ee and catch hold of the Horns of it, and would even die there. But, I say, this is not the matter of their delight, they do if not so much out of choice as cut of constraint; it is not That which they take pleasure in; and because it is not their pleasure, therefore it is no… their practice. They may do such a thing now and then in a straight, p. 120when they are put to a pinch; but they do not make it their Trade. Our Saviour tells us where we are most like to meet with them, if we have a mind to find them at their Devotions; that is, in the Synagogues, and the corners of the streets. If you would find them in their wickednesses; for hypocrites are Villains, they make use of Religion for no other end, but as a Cloak to cover their Knavery; and there is a great deal of that, which some of them are guilty of God is pleased now and then to pluck off their Masques: and oh what Deformities do then visibly appear in their lives and conversations! When their Paint is once off, there are no persons so ugly: But, as I was saying, if you would find them in their wickednesses, then look for them in the dark, and in holes; it is not for their Interest, it is inconsistent with their design, to be so impudent and brazen-fac'd as the profane Cr…w, who glory in their shame, no, no, these are sneaking wretches, who would steal their sins, and no body know of them. But if you would find them at their Devotions, do but listen, and you may possibly hear their Trumpet found; or if not, the best way is to look for them in some noted and frequented places, the Synagogues, and corners of streets. Publick places are the hypocrites p. 121haunts, for they are most convenient and proper for the carrying on of their design, which is not to be approved of God, but seen of men.

And this I say, Though secret Prayer, and the performance of other duties of Godliness in secret, be not a certain and infallible Argument of an heart renewed by Grace, and upright with God; yet it is a very good Argument. Tho' it be not such an Evidence of Grace, as alone will put it out of all doubt and question, yet it is a good Evidence, and will do much in a cumulative way, and in conjunction with other things. And tho' he may be a wicked man, who doth several things that every good man cannot but do; yet he cannot be a good man, who doth not do those things. A wicked man may be found in a good way; but he is not a good man, who always turns his back upon a good way, and doth never walk in the Law of the Lord. So here, tho' he may be an Hypocrite, who doth pray in secret, yet he cannot be a Saint who never prays in secret: He who doth not desire and maintain secret Communion with God, hath not, whatever his pretences may be, an heart indeed set for God. The hearts of men are curiously searched into now, and they shall all be openly discover'd at the last; and when the day of manifestation p. 122shall c…me, he that now is not for being with God, when he is alone, will then be found and condemned as one that hath not been for God at all. And this I do positively lay down as an undeniable Truth, That love to fellowship with God in secret, doth speak a real love to God. Tho' a person may pray in secret, and yet be unsound and rotten; yet a person hath an heart sound in God's Statutes, who so prays in secret, as not to be satisfied with the work done, unless he be with God in it; i. e. sensibly find God coming to him with the communications of his Grace, and the sweet discoveries of his Covenant-love; or, at least, his soul working out to God in holy desires and longings.

Thirdly, Thou canst not but be conscious to thy self of a great many secret sins with which thou art chargeable before God; and is there not a great deal of reason why thou shouldst perform secret Duties, where thou didst commit secret Sins? and that those places should be witnesses of thy fear of God, and love to him, which have been frequent witnesses of thy neglect of God, and rebellion against him? There are, indeed, those who commit uncleanness with greediness, and act …n with highest impudence: they do so dearly love and delight in p. 123it, that they are not at all ashamed of it, but can without a blush do the Devil's drudgery, the dirtiest and basest of his work. Hence as in one place this is the complaint, They draw iniquity with cords of vanity, and sin as with cart-ropes, so in another place, viz. Isa. 3. 9. the complaint is thus: They declare their sin as Sodom, and hide it not; no, not they▪ but like some who think they can mend what a better than they have made, they carry their black spots in their very faces, and glory in their shame, Phil. 3. 19. Formerly, indeed, men were more modest; they cast a Mantle over their Nakedness, and did the works of darkness in the dark. Paul saith, in his time, They that were drunk, were drunk in the night: but now wickedness is grown more common, and men more audacious, and they do not avoid the light of the Sun, nor the eyes of men: the open street and the noon-day are thought now as convenient time and place as any other: they are grown so desperate, that they care not what they do, they will run upon the mouth of the Cannon, the bosses of God's Buckler; and so impudent, that they care not who seeth them: as 2 Sam. 16. 22. There was a tent spread for Absalom upon the top of the house, and Absalom went in unto his father's con…bines in the sight of all Israel. Yea, these wretches, p. 124when they have acted to their utmost, and sinned as they could, do not yet so tire and weary themselves in the Devil's service, but that they will find something to do at home, and give some stroaks there to the further pleasing of their tyrannical Lord, and gra…ifying their insatiate Lust. The Scripture speaking of uncleanness, tells us of eyes that cannot cease to sin, cannot brook an intermission, they are not at rest any longer than they are at work: they are looking round about for new Objects, and every such Object inflames them, and by it away they are carried to fresh transports of defiling folly and madness.

But I have dwelt too long upon these Vassals of Satan, and sworn Votaries of the Flesh: let us turn our thoughts another way, and consider whether the Children of God themselves have not their secret Vanities, Follies, and Extravagancies? When didst thou so put off the Old Man, that there was none of his deeds to be found in thine hands? What stream hath flowed from thee, which hath run clear; nay, what drop that was perfectly pure? Name that place, if thou canst, in which thou hast not done more than enough to pollute thy Soul, to wound thy Conscience, to offend and provoke thy God? Ask thy own Conscience, p. 125O Christian, and let that tell thee, Hath not God seen thy pride in thy Closet, and thy worldly-mindedness? hath he not been privy and eye-witness to thy unbelief and shameful distrusts of his fatherly Love and Care? hath he not been acquainted with thy froward passions and swelling discontents, when at any time his Providence ru… cross to thy humour, or seemingly to thine interest? hath he not heard thy murmurings and repinings, when thou couldst not get the good thing thou hadst a mind to, or didst lose what rhou hadst set thy heart too much upon? Possibly, many of these things thou hast forgotten, but God hath them sealed up in a Bag; they are all in the light of his Countenance. I have often considered those expressions of holy David, who was a precious Saint, tho' his great miscarriages spake him far from a perfect one; and I do advise you to consider them too, and heartily wish you would. Psal. 19. 12. Who can understand his errors? Cleanse thou me from secret faults. It is a thing utterly impossible for man to understand himself perfectly: it is a mercy for him to understand his way, but he cannot understand all his deviations. As a Christian doth not understand his progress, so not his wandrings; and as for his faults, there are some of them so secret, that tho p. 126he be very circumspect and wary, tho' he doth with utmost diligence study himself, his heart, and life, yet he doth not know them; they are secret, some of them, to him; he doth not know them to be sins; they seem lawful unto him, when they are not so; his ways are right in his own eyes, but not in God's eyes, which are purer than his; some of them he doth not take any notice of: such is our foolish incogitancy, that many actions pass from us, which we do not seriously ponder before we do them, neither do we with any due deliberation reflect upon them when done. Again, a man hath other faults open to him; they stare him in the face, and his own Conscience doth roundly tell him of them; but there is a veil of darkness drawn over them, so that they are secret to all the world beside. Some are such Masters in the Black-Art, that they can lead a very bad Life, and yet keep a very good Name. Oh! what abominations did the Ancients of the house of Israel do in the dark! Ezek. 8. Every man in the chambers of his imagery! Will you be persuaded to sit down a little, and take a review of your lives, and consider what iniquities you commit in the Chambers of your privacy? how many are they, and how great? You your selves know most of that, tho' I know nothing. Your own Consciences will tell p. 127you what no body else can; I advise and beseech you to consult them, and to give them leave to speak all they have to say; do not stop their mouths, nor hold the truth in unrighteousness. And let us now bring this to the business in hand, and see if there be not something of weight and cogency in the Argument: Have you your secret Sins, and will you not have your secret Duties? Have you your secret Provocations, and is it not sit that you should have your secret Supplications? Will you not seek his face, where you sin to his face? Oh! look carefully to it, that as there are secret Faults, so there be secret Prayers and Tears; as secret Sins, so secret Services.

Fourthly, There are special and momentous Causes and Reasons for secret Prayer, Surely there is not that Man nor Woman to be found upon the face of the earth, but hath something or other which he would by all means have a Mantle of privacy thrown over; something or other which he may be free and willing to whisper in the ear of a prudent intimate Friend, and lock up in his bosom: but he would not have it divulg'd and come abroad to the knowledge of every body. Now let me ask thee, Hast thou nothing p. 128to speak to God in his ear, something which thou wouldst not have any person in the world acquainted with; something, it may be, that doth greatly oppress thee, and whilst thou dost smother it altogether in silence, thy heart is almost broken within thee? There is an absolute necessity of giving vent, and thereby some ease to thine over-burden'd mind: and where canst thou do it with more freedom, and greater hope of relief, than when thou art alone before a gracious God, whose mercies are everlasting, and his compassions do not fail?

Will that, which they call Common-Prayer, r…ach thy whole Case? doth it contain in it all that is in thine heart? dost thou find every one of thy wants mention'd there? every one of thy groans form'd there? every one of thy desires drawn up there? is there nothing singular and peculiar in thy Case? is it exactly stated by others in all the particularities of it? I am sure, the Wise Man tells us, Prov. 14. 10. The heart knoweth his own bitterness, and a stranger intermedleth not with his joy. These things are so lock'd up in the heart of a man, that no body else hath a key to let him into them. I think it is most proper for a poor diseased Patient to tell his Physician how he feels himself: indeed if he be so disturbed in his reason, or p. 129so much enfeebled, that he cannot do it, then it is necessary for some other to do it, that hath been about him, and curious in his Observations: but I am of the mind, that the wise Physician will like that account best, which comes from his Patient's own mouth, supposing him capable of giving one. Do thou go and do so to thy great and everblessed Physician, the holy God, and to that end, study both his Word and thy Heart; that by studying his Word, thou maist come to know how it should be with thee; and by studying thine own heart, thou maist know how it is with thee, and then go and tell him.

Again, will Publick-Prayer at all times become thee, and in every one of thy concernments? Hast thou so much of an unspotted innocency, or such a large measure of confidence, as that thou wilt not blush to tell the whole story of thine heart and life upon the House-top? Hast thou been so undefiled in the way, that thou needest not care who knows what thou hast been, and what thou hast done? Indeed, when a proud and self-conceited Pharisee makes it his business to display his glory, and to trumpet out his own commendations, to tell God that he is a Phoenix, a kind of nonesuch in the World, one that is so free p. 130from common defilements, so abundant in goodness and acts of goodness, that his fellow is scarce to be met with; it is no wonder to find him ambitious of having Auditors enough, and to see him in the pride of his countenance, and with his hand by his side, strutting it to the Temple, where he doth expect a great confluence of people, who might go and inform others what great things they had heard concerning him from his own mouth, and so raise to him Thousands of admirings among such as would be credulous, and believe him upon his bare word: But methinks when a poor Publican, that groans under an heavy burthen of sin and guilt, who knoweth himself unable to answer for one of a Thousand, and who hath had often and often the sentence of death in himself, pronounced by his own awakened and wounded Conscience; when, I say, he is to draw up an Indictment against himself, and to read it in the presence of his righteous Judge, and then, having so done, to beg upon his knees, and plead hard for his Life, Lord be merciful to me a sinner. He may stand a great way off, and get alone by himself as a person ashamed, and even confounded. When thou goest to acquaint God with thy diseases, foul loathsom diseases of Soul, and to p. 131open thy Artery Sores, and those wounds in thy Conscience, which as poor David found and owned, stink and are corrupt, it speaks an humble modesty, and doth highly become thee to do it between him and thee alone. Now, Christian, give me leave to deal particularly with thee, and to come as close as I can, and to propound some few Questions to thee, and to desire thee to propound them to thy self when I have done.

1. Hast thou not some secret sins to confess to God? Hast thou been all thy days so sober, and righteous, and godly, so circumspect and exact, that no action of thine troubles thee, or will reflect dishhonour upon thee, or in the least put thee out of countenance? is there no blot in thy Escutchion, no dead Fly in thy Box of Ointment? Are there not some things done by thee which nobody doth know of, and which thou wouldest not for more than I will say, have any body know of? Let this bring thee to Secret Prayer, for they must be confest. Indeed, unless it be in some cases, thou dost not need to do it unto Men▪ there is no necess…y for thee to proclaim and publish thine own shame. Auricula… …onfe…on, which the Popish Priests do require, p. 132is an abomination. But a Confession there must be, else the wound of Conscience will not be healed, the oppressed Spirit will not be relieved, the S…ain will not be taken out, the Sin will not be pardon'd. The Promise is, He that confesseth and forsakes his sin, shall find mercy; as much as he needs or can desire. And the word of Truth gives us this assurance, I Iohn 1. 9. That if we confess our sins, God is just and faithful to forgive us …u sins, and to cleanse us from all unrighteousness. Blessed be God for those words, from all. Pardoning Mercy, and Justifying Grace, will make thorow work where-ever it comes; it takes away iniquity, transgression and sin, all sorts and sizes, sins of all kinds and degrees. But where doth this take place? Only in them that Confess. Where there is no Confession, you cannot with reason hope for a Remission. Add this, You may very well spread before God those sins which you have committed in secret, because it is not in your power to hide them from him▪ they are all in the light of his countenance, he understands them already, for he counts thy steps, and tells thy wanderings; he knoweth every act of sin which thou hast done, and every circumstance with which that act is cloathed. Psalm …0. 21. I will reprove… thee, and set p. 133them in order before thee. Upon which words, Reverend Mr. Dickson hath this passage, Sins forgotten, cast behind the back, and thrown into confusion by the secure sinner, shall in the day of God's reckoning be brought to remembrance, with time, place, and other circumstances, and so presented to the Conscience, as the sinner shall not be able to look aside from his fearful accusation, or to deny any part of it▪ And the only way to prevent God's charging them upon us to our confusion and everlasting condemnation, is for us to confess them unto him with contrition and self-abhorrency; therefore do you go and▪ do it quickly and fully. Yea further, it is your duty, you ought to do it; for t…e…eby you give him glory. Joshua 7. 19. Ioshua said unto Achan, My son, Give, I pray thee, glory to the Lord God of Israel, and make confession unto him. Thou didst greatly dishonour him by thy foul sins, but thou wilt honour him by thy humble and free confession, as it is an owning and acknowledgment of his Omnisciency; there is no need of doing this openly and before others, unless it be where the sin is open, and others by it scandalized. Open and full Confession of secret sins before Men, is not, or may not be in all cases safe; it may not be safe for others, because of the bad example; by p. 134which they may be infected; and it may not be safe for thy self, but expose thee to punishment. To be sure, Men cannot heal thy Soul, nor wash away thy filthiness, nor lay the furious storm which is in thy Conscience, but they may reproach and blemish thy name, and give such a fatal blow and wound to thy reputation, as cannot be cured without a scar, while thou breathest.

2. Art thou not sensible of base corruptions in thy heart? vile Lusts which lurk and lodge in thy bosome? Are they not often troublesome and vexatious to thee? do they not stink in thy Nostrils, when they stir in thy Soul? and are they not frequently too too powerful and prevalent? Thou hast oftentimes, perhaps, horrible and blasphemous thoughts, those fiery Darts of the Devil are with a strong hand thrown into thy mind, and do so startle and affright thee, that thou art a burthen and terror to thy self, and even weary of thy Life; at other times thou hast filthy, unclean, and lascivious thoughts, which would be fitter for a Goat or Dog than for a reasonable creature, who should be able to govern and command himself; and then again, thy mind being like the raging Sea that cannot rest, but is continually casting up …ire and dirt; there p. 135appear cruel, malicious and revengeful thoughts, yea, and in thy very Duties, thy most sacred solemn attendances upon God, thou aboundest with vain, foolish and impertinent thoughts. And now, I ask thee, Wouldest thou have all know what a vile Nature, and wretched heart thou hast? how that loathsome dunghill is sending forth its unsavory smells? what a filthy scum is continually rising up? and what vermin overspreads and covers the face of thy Soul, which should have the beauty of the Lord its God upon it? No, no, I am persuaded, thou wouldest not have thy dearest Friend privy to all this for a World; if others should know that by thee, which thou doest know by thy self, thou wouldest be ashamed to shew thy head: Let this then drive thee to thy Secret Prayer. A Person that labours under the Foul Disease, and desires a Cure, will go in private and acquaint his Physician, whose silence he dares promise himself. God is the great and only Physician of Souls, go and tell him thy Case, who hath graciously and faithfully promised that he will not tell again, but so pardon as to cover. To this purpose, read what himself hath said and given us under his hand, Ezek. 33. 16. If the wicked turn from his sin, and do that which is lawful and right, none of p. 136his sins that he hath committed shall be mentioned to him. They shall not be charged upon him▪ had it been said so, it would have been an admirable mercy; but that is not all, Divine Mercy doth not stop there, they shall not be mentioned, but buried in Eternal Oblivion, and carried into the Land of forgetfulness. As they shall not be charged upon him to his condemnation, so they shall not be mentioned to his reproach. God will take care not only of his Peoples souls, but likewise of their names. James 5. 11. Ye have heard of the patience of Iob. Yes, and we have heard of the passions of Iob, his cursing the day of his birth; but hold, not a word of that it now is as if it had never been.

3. Let me propound to you one Question further; Hast thou nothing to ask of God? is there not some secret boon and kindness which thy heart carrieth thee out to the desiring of at the hands of God? such a scruple in thy Conscience, which puts thee to pain, and wouldest gladly have taken out, but canst not by all thy study and endeavours remove: and such a blot in thine evidence for thy being in a state of grace, and having a title to the glory and happiness of the other World, which puts thee to a stand, so that thou canst not read on, nor p. 137make any thing of it to thy comfort and satisfaction? this thou would not have others know, but desirest a deliverance from Thou hast such a good purpose and excellent design in thy head, which thou knowest not how to communicate, yet thou wouldest be directed, assisted and prospered in. Thou hast, perhaps, a yoke-fellow, that is a Son of Belial, doth not know the duty of his place; or though he knows it, he will not do it; but is a thorn in thy side, and makest thee go mourning all the day; and thou lovest him so well, and art so tender of his reputation, that thou wilt not tell the dearest Friend thou hast of it; and I commend thy prudence and affection, bear it as long and as well as ever thou canst; but thou mayst do both him and thy self a singular kindness by telling thy God of it. Thou hast an unnatural and disobedient Child, who came out of thine own Bowels, and whom thou lovest as thy own Soul, but he neither fears God, nor reverenceth man; he is so far from following the good counsel thou givest him, that he will not so much as hear it; thou canst not think of him without breathing a sigh, scarce see him without dropping a tear, and thy Soul doth even break with the longings it hath to see him another man, a new man, convinced, converted, sanctified, p. 138turned from his disobedience to the wisdom of the just, and brought over from the power of Satan to God; thou wouldst have more of the love and kindness of such an one as thou art nearly related to, or hast great dependence upon: These things, and, possibly, twenty more, which may be reckoned up, are very much the matter of thy desire, and all of them are within the reach of the Divine Power: that God who performed all things for David, is able to perform all these things for thee: and if thou wouldest not willingly have others acquainted with these things, if thou art loath that thy Family should be privy to the stirrings and workings of thy heart in these respects, then let them bring thee upon thy knees in thy secret Retirements: there thou mayst be bold, and as free as thou pleasest; there thou mayst fully open thy case, and unbosome thy self, and tell God all that is in thine heart, and keep back nothing: after the manner of holy David, who could say in Psal. 38. 9. All my desire is before thee, and my groaning is not hid from thee.

Fifthly, The pleasantness of the work is enough to attract and draw an holy Soul to the performance of it. Secret Prayer brings the Christian into secret Communion with God, and secret Communion is a sweet p. 139Communion, as that person tastes and experiences, who loves God indeed. Two Lovers have abundantly more delight and satisfaction in each other's company, when they are got in a corner, and no body to interrupt or observe them, than when they are in a croud and throng of People, or in a room, where many eyes are upon them; for there they cannot be so familiar and free, as their mutual affection doth require. We have free leave given us, yea, we are under a Divine Command, to come to the throne of grace with holdness, Heb. 4. 16. with a freedom of speech, to fetch up the bottom of our hearts, and tell our whole minds to God; but when the Saints go in company, many times he that is called out to be at that time the mouth of the rest to God, finds himself confin'd and bound up by a natural and over-powering modesty, and his Christian Child-like boldness is abated, nay, wholly to seek; and he is at such a great loss, and so exceedingly troubled that he cannot speak, that I may use the words of that holy man Asaph, Psal. 73. His freedom is turned into oppression, and he is so full of matter, that his heart is almost ready to break within him, because at that time he knoweth not how to give himself vent: in such a case there is an awe upon him, and p. 140that doth issue in a painful restraint. Oh Christians, if you could hear some gracious Souls in their private Addresses to God, it would put you into an amazement, you could not forbear standing and wondering how bold they are with God, though not saucy; how familiarly they will speak to God, yet know and consider their distance; how plain they will be, how earnest and importunate, how they will plead with him, and produce their Arguments and strong Reasons, and with vehemency urge them, wrestling with him, as those that must have their Petitions granted, and will too, before they have done; and yet they do herein that which they have learned from above, and use those words which the Holy Ghost teacheth, who speaks in them: they do not herein forget themselves, or take too much upon them; nor are they more bold than welcome, when they have raised and enlarged their desires, and wound up their importunity to the highest pitch; they do no more than what they have their kind and gracious Father's allowance for, and then are their Prayers his Musick. And when they have done thus, who but themselves, and such as have taken the same course, are able to tell or conceive the fruit and advantage which thereby cometh into them? when p. 141their Souls have had so large a vent, what …ase do they find in themselves! what peace, but such as passeth understanding! how do their Faces shine, even as that of Moses did when he came down from the Mount? what delights have they had, what joys of Faith, what a satisfaction do they find within. This is no more than what holy David did with highest confidence promise unto himself; and I do not in the least question, but he was encouraged to promise so much to himself for the future, by the experiences he had had in former times, Psal. 63. 5, 6. My soul, saith he, shall be satisfied as with marrow and fatness; He looked not only for a little taste, a drop of mercy, or some crumbs of comfort, so much only as would set him a longing, or keep life and soul together, but a full meal. He promised himself the best, not brown-bread and water, ordinary course fare; but marrow and fatness; yea, and enough too, a fulness, so that he should not rise up complaining, but admiring and triumphing; my mouth shall praise thee with joyful lips: when he had his sweet refreshing, his fill, then he would bless his Benefactor. But I desire you to take notice of the time when, and the place where, he did promise himself these rich and comfortable Enjoyments, it was in his p. 142retirements, in his secret converses with God. When I remember thee upon my bed, and meditate upon thee in the night-watches. Upon which words Mr. Dickson hath this Observation very apposite to the business in hand.

The way to find refreshment spiritual, is, beside publick Ordinances, to give our selves to spiritual Exercises in secret, at such times as our civil and natural necessities may best spare, and then and there to recall to mind what we have heard, seen or felt of God's Word or Working, and to keep our thoughts upon this holy Subject by Prayer, Soliloquy, and Meditation. This, this brings in spiritual refreshment indeed; this warms the heart, this feasts it, this delights it, this raiseth it, this furnishes it with new Songs.

Sixthly, Secret Prayer shall not be vain. Our Lord Jesus doth not only walk in the midst of the Golden Candlesticks, in the great Congregations, in the full Assemblies of his Saints; thou indeed the Prophet tell us, Psal. 87. 2. The Lord loveth the gates of Zion, i. e. saith Ainsworth, the publick Assemblies, more than all the dwellings of Iacob: but▪ he will graciously condescend so far as to afford his presence, and give a meeting to two or three of his friends when met together p. 143in his Name; there he will be in the midst of them. You have Christ's own word for your assurance in the Case, Matth. 18. 20. as to assist, so to accept, and bless, and do for them the good things which they desire; yea, his Grace is so infinite, and his Love so great, that his condescention shall be lower yet; for he will come into a corner, when he has a Child of his alone praying and crying. Cantic. 2. 14. O my Dove, that art in the clefts of the rocks, and in the secret places of the stairs; let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. When she is most retired and absconded, Christ loves both to see her and hear her; tho' she be Sun-burnt with Persecution, and sooted with Infirmities, yet her Countenance is comely in the eye of Christ, because there he seeth his own and his Father's Image; and tho' her Prayers be broken, and as the chatterings of a Crane; yet the voice is sweet in the ear of Christ, because it is the language of his own Spirit. And although our Lord spake this to his Spouse the Church, yet it may be applied to particular Christians, who are Parts and Members of the Church, and may take the comfort of it to themselves. When Elijah was, as you heard, and we noted before, under the Juniper-Tree, God p. 144was pleased to come and join himself to him, and would have from his own mouth an account of his Case, and the reason of his withdrawing himself, What dost thou here, Elijah? what was it that brought thee hither? and what is it that thou wouldst have of me? Know, O holy Soul, thou standest in the same relation to God, and hast the same interest in him, and maist promise thy self the same kindness; God will not think it too much for his Majesty to come to thee alone when desired, and when he comes, to bring with him a blessing for thee: though thou takest none here to back thee, hast not a Friend on Earth to join in the Suit, yet do thou go and state thine own case, draw up thy Petition, and present it unto God with an hand of faith, setting the name of Christ to it, and God will presently add his fiat, his Amen; though it may be the answer shall not presently be given in to thee, yet the grant shall be past in Heaven, thy Father will say, Be it unto this soul even as it will. Nay, he will not only give the thing, if it be good for thee, but more too: and while thou askest like a Child, he will answer thee like a God.

A most gracious assurance hereof you have in the words of the Text from the mouth of Jesus Christ himself, who is the p. 145faithful and true witness; Thy father which seeth in secre…, shall reward thee openly. He sees the sincerity of thy heart, and the importunity of thy desires; he seeth how thou labourest at the Oar, and what pains thou hast taken, and with what great wrestlings thou hast wrestled; and having seen, he will reward; the work is done, and the reward is to come. So then, if thou wilt believe Christ, thou shalt not lose thy labour, thou shalt not have pangs and throws of Soul, and after all bring forth nothing but wind; never did any one Holy Prayer fall short of Heaven, and drop by the way; the great God is not wont to set his Children about any unprofitable work. Paul, I am sure, was of that mind, when he said in 1. Cor. 15. last, Be stedfast, immovable, always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord. As their grievous sufferings turn them to a very good account, so shall all their holy actions: There is never an appointment of duty for them, but it carrieth in its Bowels a design of Mercy. He saith not to the seed of Iacob, seek ye my face in vain; the preparing and engaging of their hearts to pray, speaks his readiness and resolution to incline his ear to hear. When he bids them open their mouths, it is that he might fill them; He p. 146would not have them give a knock at his door to no purpose; but hath promised when they do, it shall be opened to them; and when he opens his door, he will open his heart and hand too, and not send them away empty. When he bids them seek, it is in order to their finding; and that which they find, shall be worth their while, and pay them for all the pains they took; to be sure they shall not have cause to complain, as those that sit down losers, and have a disappointment of their expectations. Nay, further, our Saviour tell us, that he will reward us openly. He will not be ashamed that the World should see how he useth his Servants, they shall see there is a reward for the Righteous; and though the Devil was a Fool in going about to charge rotten sordid designs, and a mercenary selfishness upon Iob, yet he himself was forced to acknowledg, that Iob did not serve God … nought. He will reward thee openly, both here and hereafter, before Angels and Men▪ as you have compassed his Altar with your Supplications, so will he compass you about with Favour and with Songs; he will make it manifest, he will convince his enemies, a foolish, wicked and ungrateful World, of all the hard speeches which they had spoken against him, they themselves shall see it p. 147false, That it is a vain thing to serve God; he will by his liberal rewards given them, extort from them this acknowledgment, That the Lord is good to them that wait upon him, and to the soul that seeks him; especially it shall be thus at the last and great day, which will be the day of recompences, the day in which God will make up his Iewels, and set them, not in Gold, but in Glory. Then, as you have it in Mal. 3. 18. yea, then, indeed, shall ye discern between the righteous and the wicked; betweem him that serveth God, and him that serveth him not; between him that seeketh God, and him that seeketh him not; between him that prayeth, and him that prayeth not. Then there shall be an apparent and manifest difference; the stone-blind World, those that are wickedly, wilfully blind, shall see it to their vexation and torment.

These are the motives by which I did design, and do hope to work upon your hearts, these the Silken Cords of a Man, the Rational Arguments, with which I would allu…e and draw you to the conscientious chearful performance of this excellent, necessary and Soul-chearing, Soul-fattening Duty of Secret-Prayer; and oh that I might hear you have been wrought upon by them, and prevailed with. Now, that you might p. 148do this work well, and not fail as to the right management of it, and so not miss and fall short of those singular benefits and advantages which come by it, I shall afford you what assistance I judge needful in the case, and in silence passing over those Directions which refer to Prayer in general, I shall give you up some that do particularly concern and relate to Secret-Prayer, they are these: I beseech you mind and Practise them.

First, Make thy secret approaches to God with the greatest solemnity of Spirit that thou canst; though thou goest in the multitude of mercies, and with faith in Christ, and with hope of finding Grace, yet be sure that in his fear thou worship toward his Holy Temple; though thou art alone, and without any here to be an eye-witness, do thou draw nigh unto him with as great an …we and dread upon thy spirit, with as great …umility and reverence in thy carriage and deportment, as if thou hadst the eyes of all the World upon thee; though thou mayest in thy retirements be more free and open, in giving an account of thy self and thy condition, thy burthens, wants and desires, because no body sees thee; yet thou must not be rude, unmannerly, and sawcy, because God p. 149sees thee. When thou art in a Corner, God is in Heaven, upon a Throne of Glory, attended by innumerable Angles, who in his presence cover their Faces with their Wings, as knowing their distance, their inability and unworthiness to behold him. Remember thou hast to do with Majesty, yea, with an Infinite and Glorious Majesty; and Shall not his excellency make you afraid? and his dread fall upon you? Job 13. 11. And, indeed, then are we most excellent, when we do most fear God's Excellency. David began Psalm 8. with the admiration of God's Excellency, O Lord, our Lord, how excellent is thy name in all the earth! And then in the same Psalm he fell to humbling and vilifying thoughts and expressions of Man. What is man that thou art mindful of him? and the son of man that thou visitest him? Abraham was the Father of the faithful, and the Friend of God; yet how low was he in his own eyes, and how much fill'd with an awe of God, when he alone stood before him▪ pleading for wicked Sodom? Observe how he carried, and what he said, Genesis 18. 27. Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes. And vers. 30. O let not the Lord be angry, and I will speak. And yet again, verse 32. O let not the Lord be angry; and I p. 150will speak yet but this once. By all this you see, how much he was afraid of offending God; and this is that which God expects from his creatures, yea, from his dearest Children; he stands upon his honour, and looks to be treated like himself. Levit. 10. 3. Moses said unto Aaron, This is that the Lord spake, I will be sanctified in all them that come nigh me. See then that you have grace to serve him with reverence and godly fear, as knowing that your God is a consuming fire, Heb. 12. 28, 29. Nadab and Abihu found him so, when destroyed by fire that came from his presence upon their not observing his order in matter of worship; they brought with them strange fire, and met with devouring fire. Therefore do you fear before him when you pray to him; and though no-body be by, remember and consider that God is by, as to hear your Prayers, so curiously to observe both the frame of your spirits, and the manner of your deportments before him; as he is of pitiful eyes, so of pure and piercing eyes, which cannot indure to behold iniquity, and from which nothing can be hid; all is naked and open before him with whom you have to do.

p. 151Secondly, When thou settest about the work of Secret-Prayer, study and endeavour secrecy to the utmost, and be as secret as ever thou canst; do not tell others the business thou art taking in hand; What though none know of it, let it be enough for thee that thy Father doth, for that is enough; he alone is sufficient to be thy witness, and to do for thee all that thou desirest. Never go to it with a design, nor in such manner that others may take notice of it for thy commendation. A Christian, indeed, may do Alms, and pray so as to be taken notice of, and let his light shine before Men in order to the alluring of others, and drawing them to the like acts of piety and charity: But to give others, by any means, an item of our private Duties, in order to our own applause, that we might have praise with Men, and be by them accounted in the number of serious, strict and eminent Christians, is too low a pitch for the Children of God to fly, it is Pharisaically wicked and abominable. And sure I am, you your selves will find it true at the last, That a name thus obtained, will not pay the charge, but cost you a great deal more than it is worth. It is far better for us to take care of our duty, and leave it to God to take care of our names. If we can please God, p. 152and get to Heaven, we shall be glad to be there, though no-body knew all the steps we took in the way thither. When thou art in the work, and warm at it, when the Fire burns, speak with thy tongue, it is thy friend in Prayer, and thy glory in Praises; but command it to keep a due decorum; be not so loud that others may hear; do not, like some, make the street ring; I readily grant that the lifting up of the voice is sometimes the effect of an oppressed spirit, whom speaking will not serve; there must be crying, and that aloud; sometimes it is the effect of a soul fir'd and inflam'd with holy longings; and it may be allowed to be an help to the raising up of the spirit and affections: Only when thou dost make use of it, get as far as thou canst out of the hearing of others, that thou mayest not be as the hypocrites are. If thou hast not conveniency for that, neither within doors nor without, then go to God as he came to Elijah, in a soft and still voice. Thy Father can hear thy whispers, for thou always speakest in his ear; yea, more, Romans 8. 27. He that searcheth the heart, knoweth what is the mind of the spirit. He had in the Verse before, spoken of groans that could not be utter'd; desires that are in the Soul which it knoweth not how to express; p. 153but though thou canst utter neither sighs, nor groans, nor words, God knoweth your minds, what your spirits are working out after: when you say nothing, he can tell what you would have: All my desire is before thee. He understands the language of thy sighs, yea thy very tears are to him articulate, when he doth not hear the words of thy mouth. We do not find that Woman said any thing who washed Christ's Feet with her tears, and wiped them with the hairs of her head; but in those tears and actions Christ saw love and thankfulness; much is forgiven her, therefore she loveth much; yea he doth know what you have a mind to, by your very looks. Hence it was that when the floods compassed Ionah about, and all the billows and waves passed over him, and he looked upon himself as being in a perishing condition, he resolved upon giving God a look, before he was quite lost; Ionah 2. 4. Then I said, I am cast out of thy sight, yet I will look again toward thy holy Temple: and that look saved him, Verse 6. Thou hast brought up my life from corruption, O Lord my God. He looks pitifully up to God, and God looks graciously down upon him: do thou so act the Saint, as carefully to avoid every thing of the Pharisee.

p. 154Thirdly, When thou art alone in prayer, make it thy great desire and care to be with God. In all thy approaches to him, and in all thine appearances before him, make sure that thou be with him. The Psalmist could say, Psal. 139. 18. When I awake, I am still with thee: this some understand of the constancy of God's kindness. Though the most vigilant of the Saints sometimes fall into sleepiness and drowsiness of spirit, that they perceive not God's presence with them, nor care over them, nor love to them; yet when the Lord awakeneth up their Souls, and reneweth their spiritual senses, they are made to see and acknowledge, that the Lord doth never leave them, no, not when they least perceive his presence. But others do by this understand the gracious frame and workings of David's Spirit. He was every morning with God; as soon as ever he opened his eyes, he directed them to God. God was the excellent and endeared Object that he would first converse with, and bestow his morning visit upon. I am still with thee by meditation. Oh that thou couldest say the same in truth as to this duty of Prayer. Lord, when I am at prayer, I am still with thee. I am often upon my knees, and I am as often with my God; I Iohn 1. 3. That which we p. 155have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Iesus Christ. Do you press after that, a fellowship with God: do you enquire for that, as Elisha when he had got the Mantle which his Master had dropt, he cried out, Where is the Lord God of Elijah? so do you: here is the Prayer, but where is the fellowship? Truly that Person is both wickedly and miserably alone in his duty, who is not with God in duty. He sins greatly in it, and he shall get nothing by it. That is an accursed privacy out of which the great and everblessed God is excluded. He is indeed with thee in all places, in thy greatest retirements; Psal. 139. 8. If I ascend up into Heaven, thou art there; if I make my bed in Hell, thou art there. So, if thou art in the Congregation, God is there; if in the Chamber, God is there; if in the Field, God is there. He fills all places, and he takes notice of all persons, and of all their Actions; but that is not enough; no gracious Soul that doth indeed love him, will sit down satisfied with that. While God is with thee by his Omnipresence observing thee, and all thy ways; what duties thou dost, and how thou dost them; it must be thy great care to be with God in a way of holy meditation and affection: to p. 156have the thoughts dwelling with God, the desires running out to God, and the delights feasting upon God. Have a care, that when you pretend to be alone in your duty, you do not lay the reins upon your necks, and allow your minds in their loose and vain ex…ursions. Christian, go to thy duty, and go to thy God too▪ So that good man wisely resolved; Psal. 43. 3, 4. O send out thy light and truth, let them lead me, let them bring me unto thy hill, and to thy tabernacles; then will I go unto the altar of God, unto God my exceeding joy. He would not stop at the Altar, but get up to the God who was worshipped there: and when thou art with him, keep with him, as close as thou canst: let no temptation draw thee away.

Fourthly, Whensoever thou art in secret before God, reveal all thy secrets to him: deal plainly and openly with him; anatomize thy Soul in his presence; tell him all that is in thine heart, and all that thou remembrest hath been in thy life; and do not hide any thing from him: whatsoever thine own Conscience preacheth to thee, do thou go and repeat it all to God: confess to him those evil Actions thou didst in a corner, and under the covert of darkness, though no mortal eye saw them, nor can p. 157any body charge thee with them. The keeping back of part of thy sins, may be thy ruine, as well as keeping back part of the price of the Land, and covering the fraud with a lie, was the death of Ananias and Sapphira. Acknowledge to him those heartcorruptions which did never come into act; the law in the members that warreth against the law in your mind; the sin that dwelleth in you; that cursed root of bitterness which lieth under ground: the vicious fountain that is continually boiling and bubling up in filthy thoughts and vile affections, though it never sent forth such muddy and abominable streams as run in an impetuous and rapid manner in the lives of others, overflowing all the banks that Religion and Reason do set them. In a word, Do thou thy self acquaint God with the plague of thine heart, which threatens the life of thy Soul, though there be no spots to be seen by others upon thee, though it doth not shew it self in botches and boils. I have already told you, that though you need not let men know, not your dearest, intimate and most faithful Friends know all that you are chargeable with; yet you are bound to do so to God, and it is indeed no other than a giving of him the glory of his Omniscience, and (if you do it as you ought in a believing p. 158way) the glory of his Mercy and Goodness too, as being a God ready to forgive and multiply pardons. Besides, as I have said, it is in vain to hide any thing from him; because he seeth all, searcheth the hearts; possesseth the reins, and hath our most secret sins in the light of his countenance; He that covers his sins, shall not prosper; not in that action: when men go to eover, God will come to discover. Adam having sinned, went like a guilty Malefactor to hide himself, but God knew where he was, and fetcht him out with a word. Achan having stoln the wedge of Gold, and two hundred pieces of Silver, and a goodly Babylonish Garment, went and hid them in the earth in the midst of his Tent, but God made him fetch them out again. When all is done, plain-dealing is best, specially when you have to deal with God. And let me here add, That freedom and openness of heart in a way of humble confession unto God, is a very good argument of a gracious frame of heart, and speaks a person acted by an ingenuous filial spirit, that he is no friend to sin, no admirer of himself, but willing to load himself, that so he might the more loath himself, and work his heart into the greater admirings of that patience which, notwithstanding so many affronts, p. 159hath so long born with him; and that grace, which, notwithstanding so great provocations, doth yet open to him a door of hope. And take one thing with you further: this freedom and openness of heart in confessing your sins to God, is a singular and compendious way (mingling with it faith in Christ) to provide for your own peace and comfort: when you do humbly and freely load your selves with the acknowledgment of the sins you are guilty of, you may find them lie more light upon you Consciences: when you bind them upon your selves, you may find God loosing them, and taking them off by the assurance of a gracious and full pardon. Till David came to this, poor man, he was in a most dismal condition; Psal. 32. 3. While he kept silence, his bones waxed old through his roaring all the day: he kept silence, i. e. he did not confess sin; and then he was fain to spend all his time in roaring, because of the torment and anguish which he felt; and so long as he did not carry toward God in a way of ingenuity, God carried toward him in a way of severity. Vers. 24. Day and night thy hand was heavy upon me; my moisture is turned into the drought of Summer. He was sunk under the weight of that hand, and broken almost to shivers, and dried up like a potsherd. But now see p. 158duplicate page p. 159duplicate page p. 160what a comfortable change was wrought, and how God appeared to his joy, when he brake off that sinful silence, yea, as soon as he took up a resolution of doing it! Ver. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. So then, this is the way, to remove Judgements, to pacifie the wrath and displeasure of God, to quiet the Conscience, to recover the sense of Divine Favour, and to get for broken bones, the joy of God's Salvation.

Fifthly, When thou art in secret, keep a strict watch over thy self: Watch over both thy Body and Soul; watch over thy body, that it may not sleep, as the Disciples did very unseasonably, when they had the greatest reason to keep awake. You know what our Saviour said, That the body is weak where the spirit is willing. It is a great sin, and therefore a great shame for people, (yea, such as profess godliness) when they are about the Work and Service of God in these Assemblies, hearing and praying, to sleep away so much of that precious time as they do, as if these things were none of their business, and they were not at all concerned in it. Sure I am, this is not to sit here as God's People sitteth; this is no sign of a serious Christ… an, p. 161coming to hear for Life, and to pray for Life, and working out Salvation with fear and trembling; and yet they sleep in the midst of Observers, when they have some on all sides to give them an awakening jog; and I desire you to make conscience of doing it, it is an act of Duty and of Love; it is a friendly jog, and the party to whom you give it, is obliged to take it thankfully at your hands as a kindness: He doth not know how much he may lose by a little Nap; some precious Truth may then be spoken and passed, in which he was greatly concerned, and by which he might have been greatly benefited; but it is gone and lost as to him, he slept it away. But when thou art all alone, thou hast none by to do that friendly Office, to bestow a jog upon thee, then thou must do all the work thy self, and look to thy self; therefore thou shouldst be the more thine own Friend, and take the more care and pains. And also watch thy Soul, thine heart; keep it, as thou art commanded, with all diligence: And as Deborah said to her self when she was in the midst of her work, Iudges 5. 12. Awake, awake, Debroah; awake, awake, utter a Song; so do you call upon your selves in your Duties, Awake, awake, O my Soul; awake, awake, lift up a Prayer: Thou hast now p. 162wrestling-work in hand, do not be dull, heavy, and lazy at it; watch thine heart, for it needs it; and two things in particular it is very subject to, wandrings and coolings; the heart of man is a wandering heart▪ will not keep its way, nor dwell upon its proper Object. David could say, My heart is fixed, O God, my heart is fixed: But could he say so always? or canst thou? No, tho' it is fixed in its choice of God, in its affection to him, in its resolution for him; yet it hath not that fixation of thoughts and meditations upon him, nor that fixedness of fellowship and communion with him, which should be. Thou thinkest thou carriest thy heart with thee to thy duty; but dost thou not often find it hath given thee the slip, and is gone before thou hast done? Therefore look to it, keep thine eye upon it, that it may keep its place, and to its business. But then again, the heart of man hath its coolings, as well as its wandrings: As it should keep its way, so it should carefully keep its heat. Be much, therefore, and frequent in stirring up thy self, when thou goest by thy self, to take hold of God; beware of all deadness and dulness, when thou art going to serve a living God. When fire-brands are together, they will help one another, and burn to the last: but he that p. 163would keep a single one alive, had need to tend it carefully, and be often blowing it, yea, and adding some fewel too. Watchfulness is as great and necessary a Duty, as any the Christian hath to do; he must watch unto Prayer; that he may not go about it unseasonably, that he may not lose a fit opportunity, but set up his sail as soon as the wind blows, and that he also might make use of all advantages for the tuning of his instrument, and getting his heart into a right frame; and he must watch likewise in prayer: that when he is at the work, he may not idle in it, and so lose his duty by losing himself, for want of looking to. Alas, what is Prayer without the heart, unprofitable to man, abominable to God: it is like a Carcase, when the Soul hath once forsaken it, a stinking and offensive thing; who would make a Present of it to a great King?

Sixthly, When thou art upon thy knees, engaged in secret Prayer unto God, be sure that thou double thy diligence, and put thy strength forth to the utmost. When a great many are lifting at an heary weight, every one may spare himself, and put forth the less strength, because there is such a number to assist: but when there is no more p. 164than one single person tugging at it, he had need strain and labour hard, else he must leave it where, and as he found it. When we are joined together with others in Prayer, when with a Church of Christ, an Assembly of Saints, there is a number of Supplicants, a great many besieging the Throne of Grace, wrestling with God, and pulling down the Blessings which are desired; and then we may speak in the same manner as David did, Psal. 7. 6, 7. Arise, O Lord, in thine anger, lift up thy self, because of the rage of mine enemies: awake for me, to the judgment which thou hast commanded; so shall the congragation of the people compass thee about … for their sakes therefore return thou on high. Yea, when there is a Congregation of God's People compassing him about, we may say, Lord, for their sakes shew thy self, be exalted in thy strength and in thy goodness and mercy. Yet know, this is no Argument why any one single Member of that Church or Congregation should be remiss, and abate of his zeal and endeavours; for we are foreign, Rom. 15. 30. When we are together in Prayer, we must strive together in Prayer; the word is very emphatical. When we are together, we must not be in Prayer only, but in an agony too; we must not only seek Mercy, but strive for it; p. 165strive mightily, as Wrestlers do, and Champions in the field: It is, saith Beza, a Metaphor taken from Military Affairs, and signifies such fervency and zeal as is used in matters of Life and Death; there must be a laying hold on God's strength, and a putting forth of ours, an acting to the utmost. Tho we are together, and that a great number together, yet we must every one strive, else it would be our shame; as in a School, if all the Boys are studying and conning their Lessons, any one should not mind it, but be toying and loitering; or as in a Workhouse, many should be labouring hard till the sweat run off their faces; but in the midst of that industrious Company, there should be one sleeping, and there another trifling: and also it will be to your loss; for tho the Church may obtain a gracious Answer, and prevail for a Blessing, and delight themselves in the goodness of the Lord; yet the lazy, lukewarm Christian, who did nothing, or at best out of an indifferency of Spirit, will, an hundred to one, fall short, and miss of a share, being one of those foolish slothful seekers, that are not able: And while a Iacob, after his wrestling, is commended and rewarded, hath his Name changed, to his honour, from weak Iacob, to mighty Israel; from Iacob a Worm, to Israel a p. 166Prince with God. While resolved and importunate Souls are most graciously smil'd upon, and sent away, as the Woman of Canaan, was, with their desires fulfilled, and their joys running over; Be it to you even as you will; I can, I will deny you nothing: thou maist be sent away with a severe rebuke from God: Thou wicked and slothful servant. And what shall I say, with a flea in thine ear? no, no, with a sting in thy Conscience. Bu… now if there be such joint endeavours required, such utmost striving when you go before God with your united forces, surely there is no reason why you should be cold and freeze, why you should trifle and be careless when you are alone, and in secret with God; No, no, then it doth nearly concern you to summon all the powers of your Souls, to muster all your forces, and to put all your affections into a lively and fervant frame, and every grace to its post and business. Being you have to do all your work your selves, get as much strength from Heaven as you can, and employ all you get: whatsoever thy hand findeth to do, thine own single hand, be sure that thou do it with all thy might. Christians, you must seek mercy diligently, if you would be succesful in your seeking.

p. 167Seventhly▪ Let not thy secret Prayer shut Prayer out of thy Family; do not make use of that performance as a sufficient excuse for this neglect and omission, neither think to stop the mouth of conscience now, with that which will not pass for a good plea when thou shalt come to appear before the Tribunal of an holy God. It is indeed thy duty to pray alone; and if thou dost do it, thou doest well; yet thou must not only pray alone, but with others also; yea, this is an indispensible duty, incumbent upon you who are Governours of Families; you should see to it, that your Houses be Churches, not Bethavens, Houses of vanity, but Bethels, the Houses of God. We read of a Church that was in the House of Precilla and Aquila, 16 Rom. 5. and a Church which was in the House of Nymphus, Coloss. 4. 15. and a Church that was in Philemon's House, Philemon 2. It is a common Saying and a true one, That every man is to be a Prophet, Priest and King in his own House: You do well enough remember your being Kings, and as such do insist much upon your Authority and Power, and know how to Lord it enough; only by the way take this short Advice which I shall give you; So rule as Kings, as not to degenerate into Tyrants; You are Heads, and to be honoured for such; but let not p. 168your Crowns be Thorns, rending and tearing, afflicting and vexing those that live under your shadow, and should rejoyce in it. And withal, do not forget that you are to be Prophets too, teaching and instructing those that are under your Charge and Care. Gen. 8. 19. I know Abraham, that he will command his children and his houshold after him, and they shall keep the way of the Lord. Yea, and you are to be Priests also, Praying for your Families, and with them: What is more reasonable than this? what more decent and comely? Do you not live together? do you not love together? do you not eat and drink together? do you not rejoice and make merry together? and I appeal to your own judgments; Conscience, what saist thou? should not, ought not these persons to worship God together? ought they not to pray together, and to seek the face of God together? This is the way to make your Communion an holy Communion, to sweeten your comforts and converse, and to sanctifie all your enjoyments. 1 Tim. 4. 4, 5. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer. Prayer, Family-Prayer, is needful for the sanctifying of Family-enjoyments; without it, you sit down at unsanctified Tables, and p. 169you lie down in unsanctified Beds; and I do heartily commend to your consideration and imitation the holy and brave Resolution of Ioshua. He was a great Man, a Prince, Captain-General, and Leader of Israel; do you see how much he was fixed in this gracious purpose, Iosh. 24. 15. As for me and my house, we will serve the Lord: not only I, but we▪ not only we a-part, but also we together.

And let every one of you lay aside your vain pretences, and weak reasons against a great duty. Never pretend modesty in the case▪ thou art ashamed to pray before others, but this is such a Fig-leaf as cannot cover thy nakedness; be ashamed of thy folly and sins, of thy vain words and frothy talk, but be not ashamed of thy work: be ashamed that thou dost it no better, but be not ashamed to do it: art thou asham'd to pray? but hast thou not a great deal more cause to be ashamed of thy not praying? Know for a certain, that is a sinful modesty which doth unfit and indispose thee for any part of thy duty.

Do not say, thou art not able to do it, thou are not furnished with gifts for such a work. But let me ask thee, whose fault is that? whom wilt thou blame for that? God for not giving them, or thy self for not getting them? not to be able to pray, is both thy … and thy shame; and therefore thy shame, p. 170because thy sin. Dost thou know how to beg thy bread, and dost thou not know how to beg thy life? dost thou know how to ask a kindness of Man, and not how to ask mercy of God? thou mayst blush to say so: thou wouldest be counted a wise man, but in this thou dost charge thy self with egregious folly. But I desire thee to begin. I fear thou hast nottried, be persuaded to try now. We have a Proverb amongst us pertinent to the case in hand, Vse legs, and have legs. Praying is the ready way to get the gift of Prayer: practising is the most effectual way of learning. Then shall we know, if we follow on to know the Lord. Hosea 6. 3. and then shall we seek, if we follow on to seek the Lord: then shall we pray, if we follow on to pray: thou didst not know how to go at first, when thou wast an infant, couldst not set one foot before another; but by thy frequent trying, thou couldst do it in time, yea knowledge and strength coming…on, thou couldst go, and run, and leap too; by doing thy duty, thou wilt attain to an ability and fitness to do it.

Eighthly, Make a wise choice of the time when thou wilt set about this Secret Prayer. Let it be done as in a right manner, so in the proper season. It is true, whensoever the p. 171wind bloweth, we should set up our Sails: open when Christ knocks, and answer when he calls, and go about that which he sets thee to: we should be very observant of the Spirit's motions, and comply with them: just as it was with the living Creatures and the wheels, Ezek. 1. 20. Whithersoever the spirit was to go, the living creatures went, thither was their spirit to go, and the wheels were lifted up over against them, for the spirit of the living creatures, or of life, was in the wheels. The spirit of God is to be the Spring, and all our Wheels should move as that Spring draws. Therefore when he puts thee upon Prayer, do not consult with this nor that, but apply to it immediately, but withal know, the Spirit of God is a Spirit of wisdom, and knows how to order motions regularly and seasonably, Eccl. 3. 1. To every thing there is a season, and a time to every purpose under the Heaven; a time to plant, and a time to pluck up; a time to kill, and a time to heal; a time to weep, and a time to laugh; a time to mourn, and a time to dance, &c. but man knoweth not his time, Eccles. 9. 12. Often he doth not, therefore he doth often meet with troubles, snares and losses. Now the Spirit of God knows these times exactly, and moves accordingly: therefore if there be any unseasonable impulses and motions, reject p. 172them, as those that are not of God, nor his Spirit.

Always take a fit time; make it thy business to nick it. God hath in his mercy given thee time enough for all thy work, and in his infinite wisdom he hath given thee choice opportunities▪ for every part of it. Thou hast thy seasons for labour and for rest; seasons for buying and for selling; a season for praying and for hearing: now look thou carefully to it, that thou do every thing in its season: that is the excellent property of him whom the Scripture pronounceth a blessed man. He is, and he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season, Psal. 1. 3. We cannot well do two things at once; and that God who understandeth our frame, hath ordered out accordingly concerning us. There is but one thing thy duty at one time. Now it is thy business to understand what that one thing is, and so to do it. In short, Let not thy secret Prayer hinder thee from waiting upon Publick Ordinances and Publick Worship on God's Holy-day; the Church being met together in Christ's name, thou oughtest to meet with them, if able, because thou art a Member of that Body. Thou sinnest if thou art praying at home, when thou shouldest be hearing abroad. So, p. 173God hath given thee time for the duties of thy general Calling, as a Christian; and for the business of thy particular Calling too; and he would have thee to mind both. It is not his will that thou shouldest be cruel to the Body, or unnatural to thy Family, under a pretence of being tender over thy Soul. He that provides not for his own House, is so far from being a good Christian, that the Apostle Paul tells us in 1 Tim. 5. 8. He hath denied the faith, i. e. practically, and in his deeds, and is worse than an Infidel, who doth from a natural instinct take care of his own. Thou who sittest under the light of the Gospel, and hast the Law of God revealed and opened to thee, art far worse than the Heathens, because thou dost neglect that duty which they perform, who have no other Light to direct them, than that of Nature. Know, O man, thou sinnest if thou art in thy Closet, when it is thy▪ duty to be in thy Shop; or thou, O woman, when thou oughtest to be employed about the affairs of thy Family; and thou, O Servant, when thou shouldest be doing thy Master's or thy Mistris's business: thy time, to be sure, is none of thine own; thou must not injure them to serve him. He hates robbery for burnt offering. Come, Christians, learn a piece of holy wisdom; do righteousness at p. 174all times, and in all things. Keep all the Wheels going, and all in their order. The right timing of what you do, is putting of a glory upon what you do: if all men would keep their place, and wisely time their actions, we should have better men, and a better World than now we have, Eccles. 3. 11. God hath made every thing beautiful in his time. How beautiful is frost in Winter, and heat in Summer: joys and comfort, if need be; yea and heaviness, by reason of manisold temptations, if need be: all the Works of God are done with the greatest exactness as to every circumstance, in a proper time, and in a lovely order; so let yours be done too to the best of your knowledge, and the utmost of your power.

I astly, When thou art in secret at thy Prayers unto God, carry in thine head and heart the cases of others, and be an humble Supplicant unto a God in their behalf: tho thou shouldest pray alone, yet not …or thy self alone: tho thou dost shut others out of thy Closet and Chamber, yet give them a room in thy remembrances, affections and P…titions. Take them in the arms of thy love, and carry their Cases along with …ee to the Throne of Grace▪ and ther… speak many a good word for them in the ears of God, who p. 175gives thee free leave to beg for others as well as thy self, and delights to see his Children come into his presence cloathed with bowels. He was so pleased with Abraham's importunity for the sparing of S… dom, tho' the people thereof was exceeding wicked before him, that he did not stick at granting all that Abraham desired, nor would he go away till Abraham had done. When Christ was pleased to Tabernacle among men, how was he flock'd to! how did they throng about him, bringing with them their Children and Friends, their Sick, Blind, Lame, and Possessed, that he might cure them! and they had that of him which they came for. Hast thou none of thy Relations that are so spiritually? Is not thy Yoke-fellow, Brother, Sister, Child, Servant, blinded with ignorance of the things of God, deaf to Reproof, Counsel, Instruction and Intreaty? so lame, that they cannot take one right step in the way of God and Duty? possessed with a lying Devil, or a swearing Devil, or a drunken Devil, or an unclean Devil? Carry them in thy Prayers to God, and beg of him that he would stretch out his Almighty hand, a…d cure them. But t…at I may draw to a C…s…: When thou art most in private, do not … the Publick▪ in thy Cabbin, bestow p. 176some thoughts upon, and spend some suits and …ighs about the Ship; for in that thou are embarqued, and in the peace thereof it is that thou must have peace: Let the Nation be remembred by thee; it is the Land of thy Nativity, the place where thou wast born and bred, and in which thou hast enjoyed and abounded with Mercies temporal and spiritual; thou owest it Prayers. It is indeed a sinful Nation, a People loaden with Iniquity, that hates to be reformed, and is settled upon its Lees: but upon that score it needs Prayer the more. There are Thousands pulling down Judgments by their Superstition and loud-crying Profaneness, and making a Breach for an whole Sea to break in upon us: But Thou, O Saint, and such as thou art, have the more need to stand in the gap. Let Sion, the Church of God, have a very large share. David was resolved, that he would seek her good; and the poor▪ Captives that sate by the Rivers of Babylon, when they remembred desolate Sion, did not only drop a tear or two, but wept Rivers, and had rather their right-hands should forget their cunning, and their tongues cleave to the roof of their mouths, than that they should forget. Ierusalem, or not prefer Her before their chiefest joy. O let the same mind be in you, now that her condition is very low, and we p. 177cannot tell what may be the products of the ensuing year. And that the Sacrifice of Prayer may be fired, and send up before the Throne of God, a vehement and pure flame; often think, and seriously meditate upon that which Iehovah hath spoken to you, Isa. 66. 10. Rejoice ye with Ierusalem, and be glad with her, all ye that love her. Rejoice for joy with her, all ye that mourn for her, that ye may suck, and be satisfied with the breasts of her consolations, that ye may milk out, and be delighted with the abundance of her glory.

There are some that need your Prayers, do you supply them; there are some that have desir'd your Prayers, do you satisfie them; there are some to whom you have promised your Prayers, be you as good your word to them: they expect much good will come to them by means of them, do not you disappoint their expectations. In this way help thy Relations, do good to thy Friends and Neighbours, heap coals of fire upon the heads of thine Enemies, help to bear up the Pillars of a shaking Nation, give a lift towards the raising of Iacob now he is small, and a blow to Babylon: And thus, tho' our Prayers should oftentimes be private, yet our Spirits ought to be publick. It is no small comfort to the Saints and People p. 178of God, That they have a Stock of Prayer going for them all the world over: Now if thou wouldst have any benefit and advantage by that Stock, see carefully to it, that thou be every day putting something in.

FINIS.

End of the text · Samuel Slater, Of Closet Prayer (1691)