Chapter 8: An Use of Exhortation, Urged
SECT. 1.
The last use is for exhortation, to put us on to the performance of this sweet duty of Closet-Prayer: My beloved friends, I beseech you suffer the word of exhortation: you see the work before you, you see a plain Scripture warrant for it, you have heard many instances of Scripture patterns, you see the manner of the performance; let none now plead ignorance, or look upon it as needless, or make excuses or evasions. Is it not equal and reasonable? Is it not worth the while to converse with your God in a corner? Look over the reasons of the doctrine, and see if there be not some weight in them:
But, besides those, I shall propound to you these expostulatory motives.
1. Would you not be such as make conscience of every commanded duty? You are no real saints, unless you have respect to all God's commandments (Psalm 119:6). If you pick and choose in your obedience, you are hollow-hearted hypocrites: And can you deny this to be a duty? And will you stand dodging with God? Must he raze this sentence out of the Bible, to humor your conceits and sloth? Is not Closet-Prayer a Christian duty? Dare you argue against it? Out of what topics will you fetch your arguments? And do you acknowledge it to be a duty, and will not practice it? Your own mouths will condemn you: What needs any more witnesses? But if you be real saints, I dare say, you do approve of it; and practice it sometimes; and why are you not constant in your obedience? Is it not the property of a saint to do righteousness at all times? (Psalm 106:3). Oh consider this, and do not either neglect a command or omit this known duty.
2. Would you not have the truth of grace cleared up in your souls? Surely, there's no Christian but would arrive at assurance; and this is one way to evidence sincerity, being much with God in secret duty: As he grieves truly that grieves without witness; so those religious actings are most evidential of grace that are least obvious to the view of men; and whereby a Christian approves his heart, only to the heart-searching God. Here's the true Israelite that can, with Jacob, converse with God alone, and seeks his praise, not of men, but of God. Observe it, a Christian ordinarily has not that comfort in a duty exposed to others' view, which he has in that he performs between God and his own soul: For, there's most danger of selfishness in the former, and more self-denial in the latter. The wind of applause may blow men far in a creditable performance, but humility and sincerity is most evident in secret appeals to God. Consider this, Christians, you run to sermons, ministers, good books, and take much pains to try your state by marks and signs, make trial of this more compendious course to clear your state; be much with God in Closet-Prayer.
3. Would you not be found in the practice of the power of godliness? Oh then fall close to Closet-Prayer. Alas, sirs, hearing sermons, reading Scriptures, discoursing religiously, praying in the family, may be done only for fashion sake, and the person that does them, may have no more than the form of godliness. Mistake me not, I do not condemn the practice of these, nor them that do them, as formalists for that: God forbid, they are Scripture duties, but the outward part of these may be done without the power of godliness, but to struggle with a man's own heart, to wrestle with God in a corner, to meditate and give up a man's self to these duties, as in the presence of God; oh, this shows something of the power of grace, and life of holiness. This is heart-work, and that's hard work, costly duties, spiritual exercises, which is more than to offer God thousands of rams, or a first-born son. David would not offer that to God that cost him nothing; and shall we be content with the ordinary duties which may be consistent with an easy plodding formality?
4. Would you not have your hearts [reconstructed: eased] under pressing burdens? Are you in love with your sorrows? Would you not be rid of them? Behold, I show to you an excellent way to get ease, which is a recourse to God in secret prayer! I have heard some precious Christians say, that when any thing has lain upon their hearts, ready to overwhelm them, they have run to God in a corner, and there have left their load, and from there have gone, with good Hannah, and have been no more sad. And experience tells us, that when any pressing affliction lies upon us, if we can unbosom ourselves to an intimate friend, though not a word of counsel or comfort pass from him; yet that opening of our hearts does ease, as vomiting does an oppressed stomach. And hence, says Job, I will speak that I may be refreshed. And Scripture backs this in (Philippians 4:6). Be careful in nothing, but in every thing make your requests known to God, and unload your cares and fears into the bosom of God: but how? Why by prayer and supplication in thanksgiving: lay your load on God by prayer, and he will bear it.
5. Would you not obtain boldness in access to God, and familiarity with him? Oh, go often to God in Closet-Prayer. Princes take more state upon them when conversing with their favorites before others, but when none are present, they open their hearts more familiarly to them. I know Abraham, says God, he and I are well acquainted, he is my friend, he visits me often, and shall I hide any thing from Abraham? I'll take him to a side, and tell him my whole heart; so will God to you, he will communicate much to you, and you may say any thing to him, you are not strangers to him, but may come into his presence boldly, and he will make you welcome (Hebrews 4:16). On the contrary, what a dreadful thing will it be to have strange thoughts of God in duty, or at death? Strangeness between God and a soul is a sad uncomfortable thing. Wicked men are total strangers to God: gracious souls little employed in secret prayer, are little acquainted with God, and worship afar off; but sincere souls conversing much with God in secret, attain to abundance of intimacy with the Lord. And is not that a mercy worth a world?
6. Would you not have the sins of others to bring wrath and judgment on the place? Oh then, let your souls weep and pray in secret places, as Jeremiah did (Jeremiah 13:17). This is the last and safest way to be delivered from the guilt of open crying sins in the land, even a mourning for them in prayer before the Lord: thus did Lot, and David, Paul, and all saints: indeed Moses's solitary prayer interposed between flaming wrath, and offending Israel: thus did he stand in the gap, and you may make an atonement for the nation: a gift in secret may pacify that wrath that's already broken out against us. Wicked men sin in secret, let us mourn in secret; indeed they sin openly, let us lament privately. The truth is, secret sins may undo a nation, except the cry of the saints' secret prayers be louder than the cry of wicked men's secret sins: Oh fall to it. Arise, cry out in the night, in the beginning of the watches pour out your heart like water before the face of the Lord — (Lamentations 2:19).
7. Would you not have your own secret sins set in the light of God's countenance (Psalm 90:8)? Then repent and pray alone, humble your souls in secret for your secret sins. Are you not conscious to yourselves of much secret guilt? And does not God expect that you should set yourselves to mourn over them, and cry to God for pardoning grace in secret? Do you not know that God will bring every secret thing to light in the great day of accounts? In fact, God may punish you openly, as he did David for his secret sin. Well then, anticipate that sad severe judgment, by judging yourselves, and deprecating his righteous judgment: I may say to you, Soul, as Solomon bespeaks Shimei, You know all the wickedness which your heart is privy to: and where are your prayers, and tears, and groanings in secret? Oh, sirs, if others' sins draw you not to secret prayer, let your own, which may afford matter of abundant grief in your closets and retirement (Ecclesiastes 12:13; 2 Samuel 12:12).
8. Would you not prevent and circumvent wicked men's secret plots? Be sure then, you undermine them by secret prayer: The Devil and the Pope have many close and conclave consultations to undermine the Protestant religion, and to root out the name of Israel from under heaven: they are working under ground to do us mischief; we have seen by the light of London's flames their hellish devices in their dark vaults; wicked men lie in wait secretly as a lion in his den, to catch the poor and murder the innocent (Psalm 10:8-9). And now what course is to be taken for preventing these horrid designs? Alas, we have no other remedy, but the ancient Christians' weapons, prayers and tears; these may break their nets, and blunt their weapons; good Jeremiah knew not that they had devised devices against him, but he reveals his cause to God in prayer, and then God shows him their doings, and prevents their attempts (Jeremiah 11:18-20). Saints' closet prayers may break wicked men's closet plots: Fall close then to this great duty (Psalm 64:1-2, 4-5).
9. Would you not be condemned by the Heathens' chamber idolatry? Oh then, do you perform chamber and closet duties? They had their [Divos penetrales, or Penates] their household gods, and closet images, they had their [opertanea, and tenebrosa sacra] their covered, veiled, and mysterious exercises in secret places: and the Jews borrowed several mystical rites of the Heathens: hence we read in (Ezekiel 8:12) of chambers of imagery, as the Papists at this day have their crucifixes, their petty chamber, closet deities, where they drop their beads, and do homage to their idols; and shall these in their blind superstition condemn our irreligion? Shall it be said of a devout philosopher, that in so many years he spoke more with the gods than with men? And shall it be said of any of us, that God (even the true God) is not in all our thoughts? Or so little in our lips; at least, in secret solemn addresses to him? Let not poor ignorant Papists out-strip us in devotion; since there is such vast difference.
10. Would you not be suitable to God's dispensations? When the Lord our God puts us to silence, and into solitary places, he expects that we should visit him there (Song of Solomon 2:14). Oh my Dove that is in the clefts of the rock, in the secret place of the stairs, that is, in an afflicted persecuted and desolate condition, Let me see your countenance, let me hear your voice, that is, in the duties of prayer, praise, and Gospel ordinances: For then was her voice sweet, and countenance comely; when they are cast out, then does God expect and entertain them: And this advantage have God's children had by privacy, into which they were cast, as we heard before of Jeremiah (Jeremiah 15:15). So the afflicted Church (Lamentations 3:28-29), when she sits alone in solitariness, then she puts her mouth in the dust, in fasting and prayer; and so a particular person as there: Now a man is at leisure for it: while persons have their full employment or enjoyments, they are too busy; but when persons are taken off other ways, it is time to retire themselves and retreat to God: the less comfort persons find in public ordinances, the more serious must they be in closet performances; that the loss may be supplied some way.
SECT. 2. Several Objections, Answered.
This is strange if our carnal hearts and cavilling spirits have not something to say against this difficult duty: I shall therefore mention what objections I can foresee may be made, and briefly answer them.
1. Obj. We pray in our families, and is not that enough? What needs all this ado?
Answer 1. This objection cannot be made by all: some have no families to pray with, but if you do pray in your family, 'tis well; there's many graceless heads and prayerless houses: of which it may be said, The fear of God is not in this place: Oh the wrath that shall be poured out on such families: But suppose you do, family prayer is one thing, and closet prayer is another: and let me tell you, God never made one duty to supersede another; you must not jostle out one work, because you are bound to perform another. Every thing is beautiful in its place and season. God's commandments are exceeding broad, and take in a great compass of duties. You must worship God in your houses; that exempts you not from worshipping God in your closets, no more than in the public assemblies: There's equal commands for all, necessity of all; neglect any at your peril: Besides, I told you, a child of God has a secret errand to his Father, that it is not fit his family should know of; and upon this account God has appointed closet prayer, as tendering the credit of his people, that they might not discover their spiritual nakedness to any but to that God who knows their secrets, and will keep their counsel: And I must tell you, Soul, you are very little sensible of your spiritual state or wants, if you have nothing to say to God that you would not have others to hear.
2. Objection. But I am a poor man, and busy in my calling, and cannot take so much time in closet prayer, I have other occasions.
Answer. Friend, do you have any greater business than the affairs of your soul; let your calling stand still rather than your soul should be damned: Cursed be those occasions that eat out religion: But consider, you may follow both callings, if you be observant; our general and particular callings must not interfere. Clean creatures divided the hoof, considerate Christians are such as rightly proportion works to their particular seasons. A chief part of David's arithmetic of numbering days, was in that which we call division, to cast the account of this our short life, so as to divide the little total sum thereof into the several portions of time due for performing every duty in: The handmaid may not thrust out the mistress; nor the shop have all, and chamber none of our time: You are flat atheists, if you think praying will hinder your work: No, no, it blesses and expedites temporal affairs. We use to say, Meat and Matins hinder no work. Can you not get time for eating, sleeping? Indeed, do you not spend as much time in idleness, and vain discourse, as would be required every day for this duty? If you had an honest heart, you would redeem time from your meat, or sleep, or recreations, for prayer, rather than neglect a duty, or damn your soul: The truth is, we complain we want time, but we waste time: There's not the poorest laborer, but he misspends more time than prayer time comes to: And why should any water be left off, when there's little enough in the channel to turn the mill for, or towards our God?
3. Objection. But I am a servant, and must obey my master; I am kept too hardly at work, to get time for secret prayer; I am called to work early, dogged to it all the day.
Answer. Though you be servants to do men's work, yet not slaves to their lusts: in that respect you must not be the servants of men; if you be servants, you are the Lord's free men, if free, yet you are Christ's servants (1 Corinthians 7:22-23). Remember, you have a Master in Heaven; no mortal creature can discharge you from your attendance on God: You must do God's work as well as your master's, and your master's work for God's sake. Oh sirs, do not neglect your duty to God, to please men. Can your superior answer for your neglect? Or interpose between flaming wrath and your sinning souls? But I am afraid, some lay the blame on masters, when the fault is in themselves: Deceive not yourself by accusing others to clear yourself; this was Adam's fault: Think not that another's rigor can excuse your neglect: Let me tell you, there's never a servant so strictly watched, but might steal some time from his master for his God; and yet do him no wrong: Only see that you be prudent in choosing such seasons as may not justly provoke your master, or prejudice his occasions: And be often in your callings lifting up your hearts to God; be content with your condition: had you more liberty, it may be your hearts would not be in so good a frame: But let me bespeak masters' indulgence to poor and pious servants; oh hinder them not in any good work, rather put them upon it, encourage them in it, bless God that you have praying servants, this is a hopeful presage of good success: Let not your servants fare the worse, but the better, for being God's servants.
4. Objection. But I have no closet to pray in, no convenient room for secret prayer; I have a little house, a busy full family, and cannot retire myself.
Answer. [reconstructed: A good heart] will find room, either within doors, or without: a gracious soul will seek out places to pray in; any sorry cote will be a Bethel, where it can enjoy its God: or, if he cannot get to it under the roof, he will (with good Isaac) walk out into the fields to meditate, and to pray: Could heathens and idolatrous Jews plant groves for their superstition, in an apish imitation of Abraham's practice? And cannot a bird of paradise take its flight out of some wood or arbor into Heaven? But, most need not make this silly slight excuse; they have good roofs to be in, and need not worship God [sub Dio] in the open air: few of us but we have convenient rooms, but most of us want affectionate hearts to visit God therein: But, Christians, make good use of your houses to serve God therein, else they may justly spew you out, and leave you harborless; and then, what a dreadful sting and guilt will follow you wherever you go? Oh consider London's flames and ruins; your houses are no better built, nor more secured from the like catastrophe: do not weaken their foundations by willful neglects, or scandalous sins.
5. Objection. But I know some good Christians that never use it, indeed, that maintain it in their judgments that it is not necessary, except in some extraordinary cases; What say you to that?
I Answ. I never yet met with such persons that had the face of religion, that ever spoke against the ordinary practice of this duty of Closet-Prayer. I confess, I have met with some, who being urged to Family-Prayer, have put it off with this evasion, that they would pray in their closets (how well, the God of Heaven knows.) But if any professor's judgment be so far bribed to plead for the flesh in this neglect, the Lord rebuke them, and forgive them, they know not what they say. This is a lamentation, that there's scarce any truth so sacred, or duty so spiritual, but it has been contradicted in these licentious days: Some have pleaded against Family-Prayer, Catechizing, Christian-meetings, and what not? But they can produce no solid arguments: do not you follow their example contrary to plain Scripture, precepts, and precedents. Many were produced for confirmation, most of which were not only in extraordinary cases, but were an ordinary practice: And can you find the day that affords not some special matter to occasion you to make addresses to God in secret Prayer? If you be sensible and observant, surely you will see great need for such retirements in ordinary practice. Remember this, that you follow no man, but as he follows Christ: but I am sure our precious Savior used this practice.
SECT. 3. More Objections, answered.
6. Obj. BUT I find not my heart affected or prepared: Is it not a tempting of God, to go when the spirit does not move me?
Answ. It is a dangerous mistake to think you may not go to duty, but when the spirit moves you: For it may be long before it stir; the spirit blows where, and when it wills: You are therefore to lay yourselves in the way of the spirit, call in its aid, which ordinarily comes when souls do their duty: Holy performances are (as it were) the walk of the spirit, the air where he breathes: and be sure he is most likely to be found in his own way, and walk; but you cannot expect him in the neglect of plain duty: Try this way, put God to't, plead his promise, you cannot think to be warm, if you run from the fire: If you have not an appetite to pray, you must pray for an appetite; for neglect, or omission of a duty, never fits, but always unfits for a duty: If you'll heed your trifling spirits, and accept every excuse which they make, you shall never pray: If you play the truant one time, you'll have less mind to go to God the next time; guilt makes you afraid, and you dare not come near that God whom you have wronged; as Adam ran from God, and Peter would thrust Christ from him, when conscious of guilt. How dare you look God in the face, whom you have slighted? Besides, you'll find that neglect of duty, does not make the next performance more easy, but more difficult. It will (as one says) require more time and pains for you to tune your instrument, than for another to play his lesson: And is it not more likely God should come to you in painstaking, than total omission? Do you not read in the Psalms, how often David begun faintly, and ended triumphantly? Try the Lord, and see if he be not better than you expect.
7. Obj. I, but (says a poor soul) I meet with temptations when I go to God in secret; Satan assaults me, I am timorous, and dare not be alone, or in the dark, but am afrighted.
Answ. It is a sign the duty is good, because so bad a spirit opposes it: the more Satan sees a duty is for the soul's advantage, the more diligent he is to hinder the performance; but must Satan be gratified rather than God glorified, or your soul edified? Will you give way to him? Resist the devil, and he will flee from you: think not you can perform a flesh-displeasing duty, when Satan is quiet, and does not molest; he will be busy to tempt when you are going to your God; this is no new thing, he will jog your hand when you are writing your letter to your Friend in Heaven: think not to be more exempted than even your Savior himself, he was set upon by the Devil in his solitary recesses in the wilderness; and, oh the horrible nature of those temptations! (Matthew 4) When Joshua the High-Priest prayed, Satan stood at his right hand to resist him, but the issue was good, God rebuked him (Zechariah 3:1-2). And thus he will do for you, he will tread Satan under your feet, and make you a conqueror; only when you are annoyed with this foul spirit, turn to your God, leave not your work, let not Satan take you off duty; then he has attained his end: fall closer to the work; consider, fasting and prayer cast out the devil; watching and prayer are preservatives from infection, indeed, Prayer itself is a chief piece of a Christian's armor: if you be beat off this, you are routed; this engages God for you; without this, you are but like other men, and the Philistine will put out your eyes, lead you captive, and make sport of you: stick close to this whatever you do; though all the devils in hell roar upon you, yet run to your God in Prayer; they are sluggards, or cowards, that say there's a Lion in the way, when they are called out to hard service, or difficult duty; or rather, say as he once in an arduous undertaking, Here's a work fit for the spirit of an Alexander; so, here's a duty that becomes a Christian to manage: By your God you may run through a Troop, and leap over a Wall. But more of that anon.
8. Obj. But I get no good by Closet-Prayer, I have used it so long, and still my heart is as cold, hard, dead, as ever; I will give over now.
Answ. Is not this too like the language of those that say, It is in vain to serve God? (Malachi 3:14). And are you like those atheists, that think prayer is to no purpose? I hope not: you think it does good to some, but not to you. Well, what's the reason? Is it not because you do not pray aright? Therefore search yourselves, see how you prayed, mourn over your defects, and mend the matter: it's true, one who sees the well dry, breaks, or throws away his pitcher; but, is God a barren wilderness? Is it not good for you to draw near to God? Were they ever ashamed that waited on him? Haven't you sometimes found benefit by secret prayer? God is good to the soul that seeks him: try again, you will not lose your labor; be not weary of well-doing, in due time you shall reap, if you faint not, let not your hands hang down, let not your knees grow feeble; the text tells you, your Father that sees in secret, will reward you openly, and dare you not trust him beyond sense and experience? There may be more advantage by this duty, than you are aware of, you shall not yet know the profit you have by secret prayer, you must keep on in a patient continuance in well-doing, and not give over till you receive a full reward; but oh take heed of giving over prayer, because you think you want present [reconstructed: profit]: you cannot do Satan greater service, or your souls more prejudice: but more of this soon.
9. Obj. But I am weak in parts, and know not what to say; fain I would, but alas I cannot open my wants to God in prayer, I want gifts, abilities.
Answ. I am glad to hear you thus complain: you are fitter for praying, when you can lie under the sense of your inability to pray, that's an useful disposition in duty: but you say you cannot pray, then I'll tell you what to do; go your way alone, and fall down upon your knees, and plainly tell the Lord you cannot pray, and entreat him to help you by his blessed Spirit, which he has promised to them that ask it: tell the Lord, that you cannot think a good thought, or speak a good word without that blessed Spirit, but it shall help your infirmities, and teach you what to say: oh beg hard for that holy Spirit; and then, let some means be used to get matter of prayer: you know it consists of confession of sin, petition for good things, deprecation of evil, and thanksgiving for mercies: well then, sit down, and think with yourself, what sins you are guilty of; original, or actual; of omission, or commission; this is too too fruitful a subject: take them home, tell God of them, by [reconstructed: ingenuous] confession: then bethink yourself what you want at the hands of God, as pardon, grace, peace, heaven, and beg these; consider also what you are afraid of, as guilt, strength, effects of sin, God's wrath, Satan's malice; and desire the Lord to prevent, and remove these, for Christ's sake: and lastly, recollect what mercies you have had from God, and reckon them up to God, with expressions of thankfulness: do this with plainness, and seriousness; heed not so much for exact method, or fine phrases: the gilt of the key makes it not open the door a jot the better; and a prayer does not work upon God any, rather because of the neat language therein, but unbosom yourself plainly, and seriously before your God, and you shall find present assistance and acceptance, and future enlargement and encouragement: be honest, though never so homely in prayer.
10. Obj. But I like not this stir, it's a hard and difficult work: I would rather do any thing than this, my spirit is wonderfully averse to it; say what you will, it will not down with me, to make all this ado in closet prayer; it's pretty fair if I can keep up such duties as church and family require.
Answer. This is the pleading of flesh and blood, this is the bottom of the former objections, I expected this all along: if the tongue speaks not thus, the heart does: let a duty be pressed never so home, a carnal heart will make some evasions; though the mouth be stopped, yet a caviling heart will have something to say against a spiritual duty: And if it cannot be mad with reason, it grows mad without reason, and against Scripture. It is easier to bring arguments to convince the judgment, than to draw the will and affections to a thorough obedience: But soul, will you plead for Baal? Will you take the devil's part, and yield to carnal reason? Or will you balk any divine commands to gratify a lazy humor, or a base lust? God forbid; methinks, if you cannot obey as you ought, yet you should take God's part, and plead for obedience: Paul does so (Romans 7:15-16). Though he says, What I would, that do I not, But what I hate, that do I — (yet says he) I consent to the Law that it is good: that is, I take part with God, and join with God's will against my corrupt and carnal affections, that would draw my neck from under this heavenly yoke: And if you have not something within you that takes part with God's revealed will, you are not of God. But a principle of grace does facilitate and make easy the hardest duties, because there is a likeness between holy hearts and holy performances: Love makes every thing easy; hence it comes to pass that Christ's yoke is easy (Matthew 11:30). His ways pleasant, and his commandments not grievous (1 John 5:3). If your heart were right, duties would be sweet to your soul; it is no burden to eat, drink, sleep; the acts of nature are delightful to persons in a right temper; if they be not, nature is oppressed, and out of order. A child of God in duty, so far as regenerated, is like a man in his calling, or a creature in its proper element. Besides, were you more accustomed to duty in secret, it would be more familiar to you, and less irksome: We see by experience, use makes heavy things light, we hardly feel the weight of our clothes, because fitted to us, and constantly carried by us, when as the same weight upon our shoulders would trouble us. Christians, consider all Christian duties are not of equal difficulty; yet withal observe it, duties that are hardest to go through, many times bring in the sweetest income. And so is this; the profit of it will abundantly recompense for your pains in it. Be sure when a duty is lined with difficulty, and your corrupt hearts draw back, and have most averseness to it, there is something of God in that duty, and God aims you more than ordinary advantage by it. Therefore do not say a word against it, but stir up yourselves, spur on your hearts, shake off sloth, and run to God, whatever Satan, the world, or flesh say to the contrary: thus much for the objections.
Section 5. Some Cases of Conscience, briefly answered.
There are yet four cases of conscience I shall briefly propound and answer.
1. Case. Whether may not a hypocrite or graceless soul perform this duty of closet-prayer; and what difference is there between a real saint and an unregenerate person in this work?
1. Answer. It is possible a carnal man may pray in secret, but with these differences: 1. He is urged to it by the challenges of an accusing conscience, he is (as it were) dogged to it, he dare not but do it; but a child of God has a gracious principle, inclining him to it, from love to God, and a desire to please and enjoy him: Yet through the remainders of corruption, there is much unwillingness in the best; so that sometimes a saint must even force himself to the performance.
2. A hypocrite will not thus pray always (Job 27:9-10). It is but in some pang, or under some pressing affliction; and when this good mood is over, he takes his leave of God, till whipped to him again by the like. But a child of God is in some measure constant and diligent in the duty, though he may have sinful omissions and intermissions, yet never a total cessation from duty. Grace works the heart God-ward, and the soul is not content without Him.
3. A hypocrite does not make conscience to get his heart up to God in the duty, he is content with the work done, words said; but a real saint has most ado with his heart, that is the hardest piece of the work; he dare not leave that behind him, and he has much ado to get it up.
4. A carnal man keeps his round in formal duty, but gets nothing; he prays to little profit or purpose, and indeed does not much study to gain a spiritual good. But a child of God is a great gainer, he gets at sometimes communion with God, communications from God: Oh what good does his soul meet with! Though not always, yet at sometimes.
2. Case. Whether may a Christian bind himself to the performance of this duty of closet-prayer at stated times? Or, suppose a Christian miss his times designed for that work, what must he then do?
To the former; that in general you may and must swear and vow that you will keep God's Commandments (Psalm 119:106), so does David. And in Scripture we are told to make vows, and pay them to the Lord (Psalm 76:11). Vowing ourselves and all that we have to God is necessary; sequestering some part of our time to his service is requisite; and in some cases for some persons, it may be expedient to bind and task ourselves by a holy resolution, to take so much time, at least every day for God's worship, indeed at such a time as may be judged most fitting by our experiences. And this may be a good help to keep our treacherous hearts from delay or dallying. But to engage ourselves to a particular hour so punctually and unalterably, as not to take another, may not be so safe; partly, because our times are in God's hands, and we know not what intervening providence may fall in to prevent our performance, whereby conscience may be entangled in a perplexing labyrinth; besides, our outward occasions, and the frame of our spirits, may discover a greater fitness at another season. Yet, though I would not have Christians bring a snare upon their souls by vowing, yet I humbly conceive that they may consult conveniences and design some time for that work and purpose, God willing, to keep an hour of prayer. And if they be hindered by a journey, or any unexpected unavoidable occasions, they must mourn for it as their burden, redouble their diligence another time, not plead needless diversions, lift up ejaculations to God, keep a praying frame of spirit, and God will graciously pardon and entertain them.
3. Case. How may a Christian know that he enjoys communion with God in closet prayer?
Communion with God is twofold: first, as to graces, and second, as to comforts. Sometimes a Christian may feel the joy of God's salvation, have the sweet kisses of his mouth, smiles of his face, seals of the Spirit, and the lively springings of joy and ravishing pleasures; these carry their own evidence along with them. But all have not these, nor any at all times; therefore the surest way is to inquire after communion with God, with reference to the exercise of grace in duty. A child of God has true fellowship with God when, by the sweet assistance of God's Spirit, his mind is knit to the object of worship, the understanding is fruitful in spiritual and suitable thoughts, when the will and affections are carried out in strong and panting desires and longings after God. When the heart is thoroughly broken in the sense of sin, melted into godly sorrow, affected with the sweetness of pardoning grace, and ardently pleads with God for acceptance; again, when the graces of the Spirit are acted in the duty, as an holy awe and fear of God, faith, love, humility, zeal and fervency, and a willingness to forgive others, as well as to be forgiven by the Lord. Lastly, a soul may know when it has communion with God by the consequences of duty, as when the Christian is more vile in his own eyes, as Abraham was, gives God all the glory, sees and bewails his defects in greatest enlargements, when the spirit is left in a better frame, and fitter to bear crosses, and perform after-duties, etc. I do but hint these things.
4. Case. Suppose I have prayed and prayed, and find not my heart affected; it is dead, dull, distracted, I do no good; get no good in duty, I fear I offend God — what shall I do?
Such a case is sad; yet consider, first, it may be the case of gracious hearts — David was so depressed and troubled that he could not speak (Psalm 77:3-4). God's best children are sometimes out of frame, their spirits unfit for duty.
2. A total neglect will not mend the matter, nor help the frame of your hearts; one sin will never cure another; running from the fire is not the way to be warm. Your hearts will not be better, but worse, by forbearance; omission indisposes.
3. Who knows but God may come in the next time? Keep upon the royal exchange still, ply the oars, give God no rest, gratify not Satan by neglect. Tradesmen keep their markets, though for small gains; you'll get something at last worth your pains; they never were ashamed that have waited on him. The issue will be good.
4. God may graciously accept your obedience, though you have not sweet enlargement; the obedience is yours, the enlargement God's — he is a free agent, and works when he pleases. He loves to see poor souls tug and struggle with their own hearts, though they can get little forward, yet they would be better and do better. The Father takes it well when the child is striving to obey him, though it fall very far short; he sees the spirit is willing, though the flesh be weak, and accepts of upright endeavors. Indeed, observe it — a Christian's conscientious attendance upon God without enlargements may be more acceptable to God than when he has the sweetest enlargements; because there is most obedience in those duties, but in the other a Christian is, as it were, hired to performances by the earnest penny of enlargements. Oh, it is a brave thing to persevere in duty under discouragements; he that can trade when times are so dead that all his wares lie upon his hand, yet trades more — surely his stock is great. So it is an evidence of much faith, love, and sincerity when the soul can maintain this heavenly trade when his sensible incomes are small. Yet when God thus withdraws from you, you must deeply lay it to heart, inquire the cause, make your peace with him, and ply the throne of grace with greater importunity. Thus much briefly for these cases of conscience.
And now, beloved friends, I have dispatched this subject concerning closet prayer — what remains, but that we should all fall close to the constant practice of this duty? What do ministers preach sermons, or print books for? Is it to be seen and heard in public? Is it to be applauded? Or, is it not rather to do good to people's souls? And can people get any good by hearing a sound of words, or a complimentary reading what is written? Is there not something else required of you now, even a setting about the conscientious practice of what is before you? What say you, sirs, to this point? Is closet prayer a Christian duty, or is it not? If it be not, why does Christ direct us to the right manner of performance, and assure us that our Father will reward it openly? Will God reward anything but commanded duty? There's no question but it's a duty; I challenge any man to disprove it now, and to stand to his assertion another day before the God of Heaven. But I think none will deny it to be a duty; and sirs, dare any man that professes religion live in the gross neglect of plain duty? Do you think it's fit it should be done, and will you not do it? Shall your own tongues be brought in as witnesses against yourselves? Will you be like that son that said, I go, sir, but went not? Shall God wait your leisure, and you will not give him a visit? Will you go into your closets to make up your accounts? And will you not reckon straight between God and your souls? Dare you go from day to day under the guilt of a known sin? If you do not what you have read, this book will fly in the face of conscience another day. But I am most afraid, lest Christians trifle about this work, and shuffle it off after any fashion, and so put off God with a mere outside performance, to pacify conscience, without that warmth and life we should have in our closets. It's recorded of Luther, that he prayed every day three hours, and even then when his spirits were most lively, [Per tres horas, easq, ad studia aptissimas]. Nor were his closet prayers dull, careless, heartless; be so fervent and ardent, says Melancthon, that they which stood under his window where he stood praying, might see his tears falling and dropping down. Oh, but where is this zeal and ardency in our secret devotion? Are we not ready to drop asleep, even upon our knees? Alas, how formal are we? The fire of God is wanting in our sacrifices. Indeed, do we not take God's name in vain many times, and know not what we say? Oh, why do we thus forget God's omnipresence and omniscience? Does not he know our hearts? And should not we approve ourselves to God in our closets? Indeed, does not Satan stand under our closet window (or rather at our elbow) and hears what we say to God in our closets? If you take not notice of your mistakes in closet prayer, Satan does; and takes advantage by them. Indeed, I have heard some make this a scruple, [reconstructed: whether they] should in secret confess heart sins, lest Satan should be acquainted with what he knew not before, and so be furnished with matter to accuse them of. But an ingenious confession prevents Satan's accusation, because we have a promise of remission annexed to it (Romans 8:33). And who shall lay anything to the charge of justified persons? He has little reason to take your confessions, and dash them in your teeth; since that was both the means and evidence of pardon. But if you fear that, you may do as Hannah in prayer, speak in your hearts, and then Satan cannot tell what you say, but your God does. However, neglect not the duty; for this you may be sure, that Satan will catch more advantage by omission or negligent performance, than by an ingenuous acknowledgment of heart sins, though he do hear you.
Sirs, awake to righteousness, rouse up yourselves to the work, put not off God or conscience with a negative answer. You may as well say no, as pretend and promise to do it, and not perform; fall to the practice of it therefore this day. There's danger in delays — if you do it not today, you'll be more unfit tomorrow. At this instant, fall upon your knees, beg a blessing upon this book for the good of your soul and others, look upon closet prayer as your privilege, as well as your duty. It's a mercy you may go to God as often as you will, and for what you need. It's no small favor that God has allowed you the use of this private key to open heaven's gates when you have not the more public key of others' help in prayer. Yet this is your encouragement: Your Father that sees in secret will reward you openly.
I shall conclude all with a piece of Herbert's poetry, called Artillery.
As I one evening sat before my cell, methought a star did shoot into my lap. I rose and shook my clothes, as knowing well, that from small fires, comes oft no small mishap. When suddenly I heard one say, Do as you are accustomed, disobey, expel good motions from your breast, which have the face of fire, but end in rest. I who had heard of music in the Spheres, but not of speech in stars, began to muse. But turning to my God whose ministers the stars and all things are, if I refuse, Dread Lord, said I, so oft my good, then I refuse not even with blood, to wash away my stubborn thought: for I will do or suffer what I ought. But I have also stars and shooters too, born where your servants both artilleries use, my tears and prayers night and day do woo, and work up to you, yet you do refuse. Not but I am (I must say still) much more obliged to do your will, than you to grant mine, but because your promise now has even set you laws. Then we are shooters both; you do deign to enter combat with us, and contest with your own clay. But I would gladly parley — shun not my arrows, and behold my breast. Yet if you shun me I am yours, I must be so if I am mine, there is no articling with you, I am but finite, yet yours infinitely.
