08. Part 1, Chapter 5. Closet Prayer

CHAPTER V.

CLOSET PRAYER.

We come now to the third branch of solemn prayer; namely, secret and closet prayer. The injunction reaches, as the church of Thessalonica, collectively considered as a church, and the families there as Christian families; so each particular Christian there personally considered, what he is to do apart, as well as what he is to do as a member of the congregation or family; and by analogy every other Christian is bound by this precept, to pray alone also, and that without ceasing: “But thou, when thou prayest, enter into thy closet, and when thou hast shut to thy door, pray to thy Father which seeth in secret,” etc., he says not when you pray, but thou, when thou prayest, enter into thy closet, etc., as speaking not so much of a joint duty of many together, as of a duty which each person is to do alone, as in the other verse, “When thou doest thine alms.” It is an injunction not so much of what the godly are to do in some joint way of charity, but what each gracious person is to do apart and alone as occasion is offered, even when or where none else haply can, or will do as they do. And though the intent of Christ be not merely to prescribe closet prayer in that Scripture, as each Christian’s proper duty, and much less to prescribe it as all the prayer which he commands his people; yet we may safely conclude, that he therein commends and commands closet prayer of each Christian alone by himself, as one special way of praying to him, who seeth in secret, and as that wherein they shall give a special testimony of their sincerity, and avoid that vainglorious affectation of men’s praise; which the Lord Jesus there blames in the Scribes and Pharisees.

Touching this duty, then, we consider, 1. Who must pray thus alone? 2. Why? And, 3. What use we are to make thereof.

First, we say, none are excepted who are of understanding to know what they are to do therein; whether young or old, high or low, rich or poor, bond or free, male or female, as they are all one in point of dignity and privilege in Christ Jesus, as they have and profess each of them an interest in him, who seeth in secret, as their Father, “Pray to thy Father which seeth in secret,” etc. Every one severally apart, as well as jointly together, is to cry in secret also, Abba Father; the very wives apart must be improving their spirit of supplication in an humble and contrite manner, as well as together with their family; yea, sometimes in an extraordinary manner must they thus mourn, even pray and fast apart; and therefore much more may they, must they pray contritely in an ordinary way, when apart from the rest of the family; the wives who have so many occasions more than others, from little ones, and other household affairs, to take up their time above others, yet are not exempted from this holy exercise, and therefore obviously none else are exempted from it.

Second. The reasons enforcing this duty, are, —

1. Taken from the promise of God, partly undertaking that his people shall be enabled and disposed to pray apart by themselves, He promises to pour upon them the spirit of supplication, and that they should mourn or pray in humble and contrite manner, by themselves alone; and partly from his promise to his people, when at any time thus exercised in secret prayer when none else sees them, when, or how, or how long they pray, He will reward them openly, partly in this life. All shall manifestly perceive by the fruit thereof, that Isaac, Hannah, and Zacharias did pray alone to their Heavenly Father for the fruit of the womb. The Holy Ghost records it in the Scriptures, and thereby holds it forth to the view of every eye to whom the word shall come, bow honorably God has accepted and rewarded secret prayer. All shall see, that Moses is wont to be with God alone by his manifest and notable prevailing with God; if he but go aside and pray to the Lord, blinded Pharaoh himself shall do it, and therefore is often entreating his prayers for him and his people, so the Jews could not but perceive it, whence they apply oft to him to pray for them, and the places show a manifest reward of that his praying. How openly did God reward Daniel, who was wont to pray to his God in secret, with manifest deliverance from so great a death, and with the notable ruin brought upon those who would have forbidden and hindered him from that holy exercise. The more the saints do thus secretly acquaint themselves with God, the more notable good shall come to them, the very light of God shall shine upon their ways; the very island, where they are, shall fare the better for them. And as in this life, so in that which is to come, will God reward them openly, when God will bring every secret work to judgment of remuneration, when the saints shall receive according to the good they have done in the body. Then shall their secret seeking of God’s face come to light. It shall be shown before the whole world, how many a time, such and such of God’s hidden ones have been serving him with their spirits, and that they have been, and now fully are, thus and thus graciously rewarded; not a tear of theirs shed in their pouring out their souls thus before God, but he bottles up, and at that day it shall appear they were not lost; their waters at that wedding day will be turned into wine. The second reason is taken from divine Providence, ordering closet occasions, fit only for secret expressing and opening them before the Lord, as some secret personal heart plague. Some secret snares laid for this or that saint of God by men or devils, as by so many cursed fowlers. But in the use of this means of calling thus personally and particularly upon God; he delivers both Christ the Lord, and his members in particular: “He shall deliver thee from the snare of the fowler, etc., and be shall call upon me, and I will answer him.” The saints by secret prayer do countermine the secret stratagems of their subtle enemies. The third reason may be taken from the approved examples of the choicest of God’s saints. As that of Daniel three times a day; that of David as oft; that of Isaac using daily to go out into the fields alone, there to meditate or pray, (as the Geneva Bible reads it,) Genesis 24:63. That of the Lord Jesus. Early in the morning, before he healed the leper, he was praying alone in a secret place. And (Luke 5:12-15, compared with Luke 5:16,) instances in a like practice of his, after that cure which he wrought. He withdrew himself, and went into the wilderness and prayed, yet not much space of time between the one and the other. Luke 6:12, “He went out into a mountain, and continued all night in prayer;” and he was then alone; for, verse 13, “When it was day, be called unto him his disciples.” Matthew 14:22, he sends away his disciples first by ship; and verse 23, “He goeth apart into the mountain to pray.” Luke 21:27, when he had been employed in the daytime in preaching, in the night time he went apart into the Mount of Olives; namely, to pray and meditate. Luke 22:41, “He was withdrawn from his disciples about a stone’s cast, and prayed,” and verse 44, “He prayed more earnestly,” etc., and verse 45, “He rose up from prayer and came to his disciples.” And how he prevailed by these very solitary but strong cries and tears in these days of his flesh, or human infirmity, is testified. He was heard. The fourth reason is taken from the suitableness of the presence and favor of God, which he is wont in secret to exhibit to them unto their aims and desires. Their desire is, “Lord, lift up thou the light of thy countenance upon us.” And when is the Lord more with his saints then when in secret? When Jacob is alone praying, then Jehovah, the Son of God, that angel, is in a glorious manner with him. This being one special way of the saints walking with God, he cannot but be much in company with them; the nearest and dearest fellowship with God is mentioned by these secret communings with God, and holy whisperings in his ear; the secret chamber is the most suitable and freest place for these spouses of the Lord, to be telling their secrets to him; and there is the place where most ordinarily and usually he is wont to meet and secretly commune with them.

Now let us come to such objections as are made against this holy exercise; for man’s carnal heart is ready to cavil against it, and to ask, for what purpose is it, what profit is it if we pray to him? verily, it is an ordinance wherein the Lord is wont very graciously to communicate himself to his saints, and therefore so long as Satan’s wily head, and man’s deceitful heart can find out cavils and quarrels against it, it shall not want for objections. Many a deadly wound is given to sin and Satan by these prayer-darts, which the saints thus secretly cast at them: besides, it is a most spiritual service, requiring a special measure of sincerity and self-denial, and no wonder that of all other duties man’s heart be so backward to this. In prayer with others, there is more to bribe even the carnal heart to be speaking; but here is little or nothing to move from man’s applause. It is a duty very costly if rightly performed; in secret are the choice wrestlings and weeping, and man’s carnal heart would take the easiest and cheapest way: we are too apt to be objecting against our main spiritual foundations, and no wonder then if against this building work. We are too prone to failings and falls, and no wonder if so backward to this closer closet way of making up personal and particular accounts unto the Lord. It were rather a wonder if there were not, than that there are, so many objections against this.

If we must both pray with the assembly, and with the family, and yet also in our closets too alone, will not this too much prejudice our ordinary callings and occasions, and intrench upon that charge of laboring six days. The Lord, indeed, will not have now any more solemn days in the week to be ordinarily set apart for his service, besides the Lord’s day, but yet as of old, when the Jewish Sabbath was in force, the saints made conscience of constant seeking of God in secret, and are commended for it by the Lord. So now the Jewish Sabbath is abolished, and the Lord’s day appointed of God in its stead; yet Cornelius is commended, and graciously rewarded for his constant praying to God alone day and night; for as he was praying in his house, by himself alone, a man in bright clothing (or an angel) appeared to him, and said, Cornelius, thy prayer is beard, not that prayer alone which he made in that day of humiliation; but his prayers which he made alone, whether with his household or by himself alone, none else were with him praying then, for he only saw that man in bright clothing; to him alone the angel addressed his present speech, saying, Cornelius thy prayers are heard. God would not have the handmaid above the mistress, or ordinary particular callings to thrust religion out of doors, or so to straiten it, that scarce any leisure is afforded to worship God in public, private, and secret. Nay, rather Christians, typified by those clean beasts, which rightly part the hoof, Leviticus 11:3, rightly divide their time, giving a due share thereof to God in matters of his worship, and a meet proportion of it to God in their particular calling.

2. It is the express charge of God that we redeem or buy out time, and that for prayer as well as other holy exercises, Colossians 4:2—4, the Lord wishes us to continue in prayer, and verse 5, bids us redeem the time; which exhortation is directed to all sorts, husbands, wives, parents, children, servants, and masters. All of them, are to buy out time for instant prayer, as altogether in the family, so apart in secret, as occasions are offered; the charge is not limited to church or family prayer only. Yea, but how shall we get so much time, will they say? redeem the opportunity (χαιρος) says God. If the Lord offer you any opportunity, to pray together or asunder, be at any cost for it. Christians must be wise and frugal market-men and women of praying opportunities. Let not the devil or world outbid us for such seasons which are so gainful to our souls. A wise Daniel will be willing to hazard the loss or parting with either honor or pleasure or profit, yea, life itself, rather than be debarred from taking his time this way, for God, and for his soul, to satisfy the wretched desires of the wicked therein, or to yield to Satan’s wily suggestions and plots, in his instruments for that end.

3. This is a main part of our spiritual trading with God, by improvement this way of the gift of prayer. This is a part of our πολιτευμα, our city employment. Having thereby commerce and converse with God in Christ, and it is a rich trade. God is rich in mercy to all that call upon him in secret as well as to others that pray together in assemblies and families. God’s saints and suppliants, which often come alone to the door of grace, and most frequently do thus knock by prayer, speed best God allows them this private key, that they may freely get in and take of all his precious treasures of grace as they need: Knock and it shall be opened, ask, and it shall be given; whatsoever ye ask the Father in my name, I will do, be it publicly, privately, or secretly, that you ask the same. If others have not, it is because they ask not.

4. Prayer in secret by ourselves, as well as that with others, doth expedite our weightiest temporal affairs. Jacob did more this way to issue his great affairs, respecting his family’s welfare and safety, ςhen about to meet his brother Esau with his warlike troops, than if he had an equal or greater warlike power, or military skill. Thou hast prevailed with God, and with men thou shalt prevail. It is the way to have the beauty or glorious blessing, presence, and protection of God upon us, and the prospering of our handiwork, to set God thus on work for us by prayer, whence it was, that they of old were taught to pray for that end: “Let thy beauty be upon us, prosper thou the work of our hands.” This oils the wheels for any work, quickens and quiets our spirits, sanctifies our works. If we can but pray well beforehand, we may be sure we shall study well, or preach well, or work well, as our calling requires, yea, and speed well afterward.

Some may object, their condition as being servants, and so think themselves excused and exempted from this duty of closet prayer. The charge of the text is indefinite, not limited to any sort of persons, no more than the passage. “Render not evil for evil, but ever follow that which is good,” or that, “rejoice evermore,” or that “in every thing give thanks,” in which godly servants as well as others are concerned. A godly servant is faithfully to attend his master’s business; but as he is also the Lord’s servant, so this is one part of his business. When David had said, “I am thy servant, Lord, thy servant,” he adds, “I will call upon the name of the Lord.” “To them that are called to be saints in Corinth, with all such as call upon the name of the Lord Jesus in every place,” that is the saint’s character, be they of what calling or condition soever, or wherever they call upon the Lord. God is no respecter of persons; every one who calleth him Father, is to do this service and honor of a child to him. Thou, whoever thou art, bond or free, when thou prayest enter into thy closet, (or into some retired place,) and pray to thy father which sees in secret.

2. Every one whether bond or free, they have this part of the new man, resembling Christ the creator of it, even his holy knowledge, to know how to call upon God as a father in secret, as he also did, and to cry in solemn wise, themselves alone, Abba Father.

3. Godly servants, also, who have the grace of God which brings salvation appearing to them, are as well as others to be peculiar ones unto the Lord, zealous of all good works, and so of this also, wherein God’s choicest servants have been wont to be thoroughly exercised. Other servants will go to pray with their masters in public and ‘private, but godly ones must do somewhat more, they must improve their peculiar interests in the Lord in such a way of peculiar serving of him with their spirits.

4. Bond as well as free, being alike interested in the dignity and privileges of saints, they are alike concerned in such duties as these are, which respect and lie upon the saints. Godly servants are the Lord’s freemen, they must not abridge themselves, nor may be abridged by others of this liberty of secret access to the throne of grace, as the Lord affords them opportunity. To be mere servants of men, so to attend their masters’ commands, as to neglect this, or any other command of God, they ought not, yea, observe it, that the apostle speaks of servants to infidel masters also. Either then they must not pray at all, which was to make them as profane as their infidel masters; which to them would be matter of disdain or distaste; or they must content themselves alone with public prayer in the congregation of Christians, which none will affirm; or they must as holy priests to God, offer, as the priests did theirs, this holy incense to God, in a retired place, from view of others. Yea, suppose forbidden by an infidel master to pray in secret, yet they are no more to forbear; then Daniel, servant of king Darius, did forbear it upon his decree to inhibit the same.

5. Be that child bond or free who prays thus in secret, and not before others to his Father, he will reward him openly.

6. Godly servants are to sanctify their work by prayer. Though Abraham had prayed for his servant Eliazar’s good success in his business, about which he sent him, yet Eliazar himself alone prays for good success that day.

7. The work which godly servants do sanctify by prayer, is wont to speed best, as did that business of Eliazar, so sanctified. And surely godly masters, which are to express special love to such servants, will not refuse to encourage them to take some seasonable time to pray thus, knowing how profitable such servants will be to them.

Some will object, that they are apt to meet with temptations when alone.

1. You may and will be annoyed with temptations as David, 2 Samuel 11:2; had he been praying alone, it had been well for him. And though Joshua, praying alone, was assaulted by Satan, yet the issue was good, Christ the angel took part with him, pleaded for him, and put more honor upon him. Christ himself met with many temptations from Satan, when alone in the wilderness, but came out as a glorious conqueror, and full of the Spirit; he went thither full of the Spirit, he came out full, he lost nothing thereby in the conflict; no more do his members proportionably.

2. It is Satan’s cunning to present such scarecrows in our way of drawing near to God in prayer, but we must resist him in them. It is a sluggard’s trick to fancy such lions in the way to deter us from the same.

3. Prayer of itself is rather an occasion to prevent and remove, than to raise up temptations: “Pray, lest ye enter into temptation.” It helps us to put on and improve our spiritual armor against them.

Some will object their want of ability to pray alone.

1. If children of God, you have in you a child’s spirit enabling and putting you upon praying to God, as to a father. The particular daughters of Jerusalem, though not so fully acquainted with Christ, yet the church looks at them as able to pray in some measure, and therefore commends her case to their prayers: If ye find my beloved, tell him, namely, in your prayers, that I am sick of love.

2. In case of great inabilities and infirmities, yet the Spirit will help the saints to groan out their complaints to the Lord, in such sort as the Lord will accept.

3. Let the weakest of the saints, so far as their minds and hearts are apprehensive of this or that failing, lust, defect, and spiritual ail or evil, put that into as good expression as they can, in secret before the Lord, and though at first their tongue can but stammer out their souls’ cases, yet in a short time that tongue of the stammerer shall be able to speak plainly. At first you may be timorous, but within a while you shall attain that παρρησια, liberty of speech, and spirit in prayer. As young scholars at first are timorous to speak without book, and apt to stumble and stammer in it, but in a little time by exercising themselves to it, wax more able and bold, exact and large therein. So it is here in the matter of praying, as it were, without book. As walking with wise men increases wisdom, so walking with the wise God, in secret calling upon him, increases our holy skill, and abilities of talking with him in prayer.

Some will object (especially in this country) want of convenience of a place to be retired in solitary prayer.

1. God required the Jews of old to build their houses with battlements, which, as they were places of safety, so secrecy fit for retiredness in prayer; whence it was that Peter in that house at Joppa, gets him in thither to pray alone. Such as are able, are supposed by Christ to have a convenient closet, with a door to shut it for secrecy in prayer. It would be a shame for Christians to have private places for their very swine to sleep, or their cattle to feed in, free from annoyances of wind or weather; that they should not make some shift to get some retired place to seek the face of God therein.

2. If it were supposable, which hardly is, that Christians cannot have such a place, within doors, at home or abroad, yet Isaac can get him into the field to pray. Christ can go apart into a mountain to pray; any solitary place in a wilderness, will serve Christ’s turn to be alone praying. The Lord can, and sometimes does, make any solitary place when his saints are praying, to be to them a very corner of heaven, as Jesus Christ when praying in the mountain was transfigured. Many a precious meeting does the Lord give his poor suppliants, when alone praying under some solitary rock, or by some swampside, or thicket, or the like.

Let us now apply what hath been said touching this duty of secret prayer.

1. Let this serve for reproof to such professors who are shamefully to blame in the neglect of closet prayer. How many are so surcharged with worldly cares and employments, that they will scarce afford themselves time to attend upon either church or family prayer! but if they sometimes be praying there, yet seldom or never take time solemnly to seek the Lord alone. How do many here in New England, though able to do otherwise if but willing, build their houses as if they intended to shut closet prayer out of doors! How do many look at closet prayer, at the best but a freewill-offering, as they term it, which they offer if they will, but look not at it as a duty which they must attend upon all occasions! Surely such are little sensible of their heart-plagues, for then would they alone one by one make prayers and supplications. How little do such love the Lord, that they are afraid to talk too much, or too secretly with him! Surely such have at most but some few drops of the promised spirit of supplication, for if they had plenty of that spirit poured out upon them, they would be exercising the same apart. No wonder if such are not led in a way of supplication in secret, as well as otherwise, that they are ever and anon stumbling in matters of judgment or practice. Nor is it wonder that we have so many lukewarm professors amongst us, if so few that make conscience of calling upon God, even in secret. Such as make not conscience of calling upon God publicly, privately, and secretly, either are, or will soon prove as a cake half baked. Such are not led by rivers of water into a fruitful way, who are not led in a way of weeping and supplications. Such have little love to others, who are little with God in prayer. If we had more of Cornelius’ spirit, to be earnestly exercised in praying alone, we should have more love to professors. Full of prayers and alms (fruits of charity) was his commendation. And it is well if the spiritual Chaldees, the soul’s enemies, are not gotten into such men’s hearts, as of old they did into the temple; yea, and that God himself be not departed from such, as of old from the temple, when this daily sacrifice and offering of holy prayer unto God ceases with them. Surely Daniel was not of these men’s temper, who though lie had such vast employments, as to take the accounts of the other princes of the several jurisdictions, and many other State affairs to despatch, yet would not, no not for one day, no, nor one time in the day, omit this his constant exercise of secret prayer; yea, when it comes to the hazard of his life, and all his worldly honors, or to forbear this his course of daily seeking of God in secret prayer, he had not such a thought, need not thus hazard myself, he might have said, I may forbear praying thus to God in my chamber for a while. It is but a matter of my own liberty; I am not bound to pray thus by any command of God. Nay, he saw more in God’s command than so, which was of more sovereignty with him than any earthly monarch’s command. He will not only deny to pray to the king as a God, which had been a sin of commission, but he will not forbear for the month’s space, praying to the God of heaven in his chamber, which had been a sin of omission. Isaac, who had such weighty matters, as the change of his condition, to have occasioned some omission of his retired converses with God, yet then also will not leave his usual work of going out into the field to pray. Nor will Jesus Christ, whose example is a forcible argument to urge our imitation of his holy practice, lie will not omit this holy business of secret prayer, though he had many others of great moment to attend in their seasons; he will rather borrow time from his natural rest in the night, if so fully employed in the day; he will get up the earlier in the morning before day, rather than want an opportunity for this holy exercise, yea, when the multitude came together to hear him, and be healed of him, he will not omit this work, but withdraws for that cud, and they must stay the while, yea, his chiefest followers must be dismissed whilst he attends this holy practice. And to conclude this use, it would be a shame that blind papists and superstitious votaries should be more zealous in their way of secret devotions, than we in our secret addresses in prayer to the Lord in the name of Christ.

Let it, then, in the second place, serve for exhortation to the earnest practice of this duty of secret prayer. If such an one as Cornelius, who had so many martial occasions to withdraw him, who also knew so little of Jesus Christ as that Messiah promised, yet was so constant this way; we that enjoy far more spiritual advantages, may much rather do it. Though too many now apostatize, as did such like in David’s time, yet let us be the more resolute this way, as he was. Evening, and morning, and at noon will I pray; and truly, if ever it were a time to be much with God in prayer together, and asunder, now is a time for it. All the saints’ hands in a manner are up in all places, and doing exploits for God; and it were a shame if ours only should be down, especially when the saints of God in other places think that we in specially find it hard in prayer together and asunder. Let civil rulers ply it thus, as that president Daniel did, as king David himself did. Constantine the Great, as Eusebius tells us, would have this as his portraiture, a man on his knees praying, to show that was his usual practice and posture. How oft was Moses the magistrate with God alone in prayer? Let ministers, whose special calling lies in this also, to give themselves to prayer. Be much in it. How often is Paul described as thus employed. Epaphras the Colossian minister is commended for this also. Eusebius tells us of James called Justus, that his knees were grown hard and brawny with being so much in this way employed. And do not ministers’ closet sins, as vanity of mind, vainglorious reasonings of spirit, listlessness sometimes to their holy work, call upon them for closet, study-prayers? Does not their weighty closet work call for this? Is not prayer, as once Luther said, the best book in our study? Does not Satan ofttimes come into our studies to assault us in our work, as sometimes he did Joshua the priest in his? and had we not then more need than others to be found oft praying there? The Lord vouchsafes ofttimes to be talking in friendly sort with us in our studies, and it were pity and shame if hereby we should not maintain holy conference with him. Who are more potent with God in public prayer, than such ministers as wrestle it out most with God in secret prayer? The gracious language which there they learn from the Spirit of God, and the choice, lively, and spiritual expressions and pleas wherein the Lord breathes upon their hearts, when alone, are those wherein he is wont to breathe upon the people’s hearts in public prayer. Who more prevalent with God than Paul and Peter, this way exercised? We, as the friends of the bridegroom, as Eliezer was of old, speed the better in our work of gaining some spouse for Christ that day, for which we have been most earnest in secret prayer beforehand. The defect hereof, too oft makes our ministerial work so unsuccessful; as it did that of the disciples, assaying to cast out a devil, without praying beforehand for it. A minister need not fear but lie shall preach well afterwards, if the Lord help him to pray well beforehand; as ministers have more advantage of privacy, so their people make account they improve it this way; witness their frequent commending their cases to them, to spread them before the Lord in their prayers, and therefore let them be much with God in secret. And let all our brethren and sisters make conscience also of this duty of secret prayer; the Lord Jesus brings us, my brethren, into his chambers, where he delights most to rest, and show himself and commune with his saints, and shall not we hereby bring him into our chambers also? The Lord hideth us in the secret place of his presence; the secret chambers of his providence and protection are our chambers for our safety and honor, and shall not our chambers be his, for his use, that we there meet and talk with him in secret prayer, and he with us by his gracious presence and answers?

Each particular saint of God has his chamber, his mansion-place of glory, in which to Praise. God forever. Why shall not each saint of God, of what condition soever, have here his oratory, and place for secret praying unto God? each of them are by their calling, God’s hidden ones whilst here, and let them be so in this respect also, by their secret repairs to the Lord in prayer. Each godly mail in particular is set apart unto God, and why then not more apart to pray to him; we are his friends, and let us then be his friends in the closet, tell him our minds, be oft doing him this service of love in secret. We are his spouses. The church would have Christ go aside, as it were in private, and there she will give him her loves; so let us in secret give him this spouselike love, fruits of our lips in secret, and there tell him all our hearts. The spirit which is in the saints, is a free spirit, and truly there is the most free employment of that spirit in prayer, when sequestered from all occasions, and from all other company. Friends are most free and bold, when alone; so we with the Lord, when alone. A gracious person is never more gracious than when praying. But I pray, says he; and truly never more seen to be such an one, than when praying, or given to prayer in secret. Hypocrites may, and will pray, and haply in private too, but we must pray as most desiring privacy. When the Lord would demonstrate to Ananias, that Paul was converted; he doth it by this argument, For behold he prayeth; it was alone, in secret that he did thus, he must inquire him out, for he was got into some corner of the house. Let not wicked ones be more forward to set up an idol in secret, or to set up a false Christ in the chambers, than we to honor the true God and Jesus Christ thus in secret. And that we may yet a little further press this so weighty a duty; consider that it is indeed our privilege, in matiy respects, ordered, by the Lord in much wisdom and faithfulness, for our good as well as his glory; that he will have us thus to seek him by ourselves alone in prayer. For 1. He therein tenders the very credit of his people. They need not uncover their spiritual nakedness before any man whatsoever, nor all their personal plagues need be unbared before man, it suffices that they have this privileged precept to pray to their Father, who seeth in secret, and tell him all their hearts. In some cases of personal sins against brethren, personal confession of such sins is requisite; and sometimes in case of some oppressing burden upon our hearts, we are to go to some faithful minister, or experienced saint of God, and tell them our secret ails; but in ordinary course it suffices that we tell the Lord in secret, all our personal and particular failings and wants.

2. If solitary prayer were not God’s ordinance, what should God’s solitary ones do in sundry cases incident to them? But now Jeremiah in a solitary lonesome prison is encouraged, “Call upon me, and I will answer thee.” Sometimes the saints are like pelicans and owls in the desert. Well may they make their moans to the Lord, but are of all other respect destitute. Sometimes the Lord works upon some one of the family, a son, or daughter, or servant, or the like; the rest remain opposite to all good, saying, “What profit should we have by praying unto God?” Such will say of the other person, we shall have him a precise fool, a mopish sot; father now is against child. Now it is well that prayer in a corner, where none sees or hears but the Lord, is an acceptable service and ordinance. The poor slave in the infidel’s family, is now the Lord’s freeman for this business. So the poor Christian wife with whom her infidel husband liked to dwell, though he yet like not her religion, she may pray alone with acceptance. Banished John in Patmos, may thus be in the spirit by himself alone. Manasseh in his fetters, yet has liberty all alone to make his prayer to his God. If this had been no ordinance of God, to what purpose had David’s couch-prayers been? which yet prevailed, or how else had his cave-prayers ever come to be available?

3. If this had not been an acceptable ordinance, there had not been such honorable records thereof kept by and with the Lord; this is singled out amongst all that Manasseh did in his loathsome state in captivity, as most notable and honorable, and there- fore is twice repeated, And his prayer, and his prayer. So Cornelius’ prayers are as memorials before the Lord.

4. It is well for the saints that this is an ordinance in point of honor; that God hereby is wont to put upon them severally, as that hereby they come to have testimonials from the Lord himself of the grace which is in them, and of their prevailing with him for desired mercies. Thus when Jacob is all alone praying, he has a new name given him; he is told, he has prevailed with God. Then is Daniel told that he is greatly beloved, and his prayers heard. Again, they have this honor put upon them to have choicest secrets revealed to them, as to God’s friends in a corner; those three worthies severally praying, have this secret given unto them; Daniel and Jeremiah calling upon God all alone in prison, have great and wonderful things showed them that they knew not of. Peter when alone praying, has the mystery of the bringing in of the Gentiles revealed to him, yea, such in special shall have this honor of detaining of the Lord, when he would be gone. Let me go, says Christ to Jacob, “I will not let thee go until thou bless me;” nor did he. Let me alone, says God to Moses; but he suffers himself then, and afterwards, to be stayed from going on his course of displeasure against the people, by Moses’ wrestling with him, as it were, hand to hand: “I held him (Song of Solomon 3:4) by the exercise of faith in prayer.” The Lord knows n6t how to leave a suppliant, or to proceed in a way of displeasure against him, and is it not well for the saints that each prayer in secret is an ordinance of God, and a very acceptable service unto him?

Let us wind up all with a caution or two.

1. Look that it be not alone secret prayer, in respect of the place apart from others; but in respect of our desires, and endeavor as much as may be of privacy. That as Christ says of secret fasting and prayer in an extraordinary way, “Wash thy face, and anoint thee with oil, that thou appear not to men to fast;” so avoid loudness of voice when alone, or if melted in secret, let it not be perceived, if you can, that you have been weeping; yea, if you cannot go aside, unobserved of some in the house, let us even wish that we might so pray alone, that none might know how oft, or how long we are therein; if any secret motion arise, to think of what others will think of us, let us abhor the thought of it, else, if in secret, our hearts desire others to take notice of us, that desire makes it, before God, as if we prayed in the street corner.

2. That we vanish not into mere habit in praying in our closets, going aside thither to pray for fashion’s sake, living in good families, and seeing others go aside for that end, we do it too, or we have been trained up to it, and so we will hold it on as a enstom. Yea, lest we go about it as a mere formal task, which if we but perform, let it be well or ill, we mind it not, so we do it, we are satisfied; if we do it not, indeed, we are troubled; but in all, not moved from any principle of love, and longing after communion with the Lord, or prevailing with God through grace for pardon of this or that sin we groan under, or supply of this or that spiritual want, over which we mourn. Verily such formality will produce other evils, as listlessness to pray even when got into our closets; such will have so little of God in their customary seeking of him, that they will have little encouragement to set about seeking him. It will also cause slightness in prayer. The formalist’s prayer is called vanity. And if slight in praying, usually as slighty in praising. None says, seriously, “ Where is he that gives us songs in the night?” Such as are slighty in the work of thorough repentance. Such as slightly complain of their pining away in their sins, and are therefore so roused up to turn unto the Lord, as even to well content to die in their sins: “Turn you, turn you, why will you die,” etc.? yea, they are as slighty in hearing the word of God, as though but hearing only some musical song, which as we say goes in at one ear, and out at the other, nay, commonly such are very serious in some way of sin against God. “Wilt thou not from this time cry (namely, in this slighty fashion), my Father? Behold, thou hast done evil as thou couldst.” Such are wont to be serious in discontented complaints of God in his dispensations of providence; as that his way was not equal, when it is their own ways rather which are unequal; as slighty complainers of their sins are bold to charge God as if his ways were not equal.