CLOSET-PRAYER A Christian Duty: OR, A TREATISE UPON MAT. VI VI  
Tending to prove that the Worship of God in Secret, is the indispensible duty of all Christians; both by sundry Examples and Arguments.  
TOGETHER, With a severe rebuke of Christians for their neglect of, or negligence in, the duty of Closet-Prayer: And many Directions for the managing thereof, Exhortations to it, Objections answered, Cases of Conscience cleared.  
By O. HETWOOD, Minister of the Gospel.  Jer. 13.17. 
But if ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears, because the Lords Flock is carried away captive.  
●●ndon, Printed for Tho. Parkhurst, at the Bible and ●…ce Crowns, at the lower end of Cheapside, 1671.   

There is of this Author two other Books Printed.  

1. Heart-Treasure, from Mat. 12.35.  
2. The sure Mercies of David, Explained and Applied, in several Sermons, from Isa. 55.3.    

The Epistle to the Reader: Especially to the strict and serious Professor of Christianity.  
Christian Friend,  
THE power of Godliness is much spoken of, but (I am afraid) very rarely to be found amongst [even] famous professors: Most content themselves with external visible duties, which Formalists may carry on with as much seeming zeal and applause as sincere worshippers: A formal spirit is the disease of the present day: The beams of Gospel-light, in the late noon-tyde-dispensations, have so far extracted an assent to fundamental truths, and the necessity of some practical duties, that 'tis a shame in some places not to have a form of Godliness: Many will be found Orthodox in their judgements, and externally conformable in their practices; yet without a principle of Grace in their hearts, or the life of Religion in their lives, in the day of accounts; witness the foolish Virgins. Thousands do finally miscarry besides the grossly profane: Some go to hell with a candle in their hands, Christ's Colours in their hats, his Word in their mouths, and in the habit of Religion: Every one is not a Saint, that looks like one; a painted picture makes a fair show, but wants life: A Formalist will be comely indeed, if animated with the truth of grace: But the leaven of hippocras spoils many good duties: This was that leaven of the Pharisees that soured their prayers, and rendered them distasteful to God: They made Religious duties a stage to act vain glory upon, their Prayers had a thick shell and little kernel. Our Saviour would not have the Saints like them, Christ's Disciples must do some singular thing, more than others; Their righteousness must go beyond that of the Scribes and Pharisees: Sincerity is that spirit and life that is to run through Religion: else it is a Body without a Soul, or  without the Man: This is the chief drift of our Saviour's teaching, and main design of Gospel-commands, to render Professors sincere and spiritual, approving their hearts to God in Evangelical performances. I have many times bewailed the condition of those who are very busy in Externals of Religion abroad, and are grossly negligent of the main Essentials at home. They are like those who are propping up some remote members of their body, while their Vitals are wasting in a languishing Consumption: These are like a Man in a Fever, his face and hands burn, but his heart shakes and quivers for cold: These I may call Pepper-professors, hot in the mouth, but cold at the stomach: There are thousands in the World will run many miles to hear a Sermon, will countenance the best Preachers, will read the Scriptures and good Books, will pray in their families, yea keep days of Fasting and Prayer with others, that yet will not set about heart-work and flesh-displeasing duties, of mortifying beloved lusts, loving, forgiving and praying for enemies,— yea that will not set themselves solemnly to the duties of Meditation, Self-examination, and secret Prayer: The Vessel will not stir except the wind of applause blow the sails; these are like the Nightingale in the wood, of which it is recorded, that she sings most sweetly when she thinks any is near her. An Hypocrite can pray best, when taken notice of by men, you shall seldom see him at work with his heart in a Closet: he is of the mind of those carnal persons of Christ's natural kindred, Joh. 7.4. who said to Christ, If thou do these things show thyself to the World, for, saith the Text, ver. 5. Neither did his brethren believe in him: q. d. Such as carry on duties, or counsel others to such undertake as may expose them to public view for ostentation, declare plainly they want true grace, which makes persons Jews inwardly, Whose circumcision is of the heart, in the Spirit, whose praise is not of men, but of God: Rom. 2.29. The main trade of a Christian, is his Home-trade, as one saith, 
Jurnal Christian Armour, Chap. 12. Sect. 3. p. 304.  which is spent in secret betwixt God and his own soul: here he drives an unknown Trade, he is at Heaven and home again, richly laden in his thoughts with heavenly meditations before the World knows where he hath been.  
The consideration of these things hath engaged me to spend some thoughts, concerning this great and much neglected Duty of Closet Prayer; which when I had delivered, and several had got Copies thereof, it was judged fit for the Press, some hopes conceived of its further usefulness: I perused it again, and methodised it into this form, and communicated my thoughts to some concerning the publication of it. A friend gave me notice there was a Book extant upon the same Subject, which I enquired after, and found one of Mr. Brooks on the same Text: That Book I looked over, and was ready to think it would save me a labour; but, upon second thoughts, I considered that this might fall into some hands that that would not; that several men writing on the same Subject may be useful, is ordinary; that our Method and most of our Matter is different; for I had finished mine before I saw the other, except two or three leaves in the close: Besides that, the other is larger, this a small Piece, and more portable, as a pocket-book, or Vade mecum: let it be then a short Appendix to that excellent Piece.  
I am hearty glad, any of God's servants have set themselves to promote this part of practical piety; 'tis an excellent design, and I am well assu●…, if Christians were more in their Closets with God, their own souls would thrive better, and things would succeed better abroad; Mr. Rogers being silenced from public work; desired his Hearers to spend that time they were want to come to his Lecture in, in serious Prayer and Meditation in their Closets, and he was confident Satan would be a loser, and their souls gainers by that providence: And this I can affirm, that if persons would spend part of that time in secret Prayer they take to run abroad to Sermons in, they would be better proficients: Not but that hearing the word is necessary and so is this; nor must the one justle out the other: yea, these secret duties help us to profit by public Ordinances. If dung be poured down on heaps in the field, it doth no good; it must be spread abroad, before it make fruitful ground. The plaster heals not, except it be applied; so the Word must be spread on our hearts by serious and secret Meditation and Application, or else it will never make our souls healthful and fruitful; and then we must pray over it, for the showers of divine grace to wash it and work it into our hearts: Many Sermons are lost for want of souls taking them home to their Closets, and turning them to Prayer: I fear all will be little enough that Ministers can preach or write upon this theme, I doubt still, this work will be either totally neglected or negligently performed: it's an hard work; the spirit must travel in it; and (saith good Mr. Bains) the Saints can endure better to hear an hour, than to pray a quarter: yea our trifling hearts will make any excuse to shift from this duty, or shuffle it off; nay, though it be in exchange for another, a sign the work is of God, and tending much to the souls good, or else Satan and our corrupt hearts would never so much hinder or oppose it.  
Poor Soul, it may be thou lookest abroad, and seest much wickedness committed, holiness persecuted, thy God dishonoured, many things out of order thou wantest a capacity to bring a remedy: I must therefore say to thee as it's reported, Albertus Crantzius said to ●…her, when he began to oppose the Pope [Frater vade in cellam, & die, Miserere mei Deus] Brother, go into thy cell, and say God be merciful unto me; so say I. Alas thy interest and influence reacheth but a little way to mend a wicked world, (though thou must seek to perform as far as thy place and calling extends;) but go thy way to thy God in thy Closet, bewail thy sins, and the sins of others plead with God for thine own soul: Busy thyself about thyself, set all strait at home, take heed of that which the poor Church complains of, Cant. 1.6. They made me the keeper of the vineyards, but mine own vineyard have I not kept. Oh leave other things undone, rather than this great matter, that concerns the affairs of thine own soul.  
Mr. Fox tells us of one Peter Moyce, a Germane Martyr, being called before the Synod at Dornick, 
Acts mon. 2. vol. lib. 8. fol. 1●2.  they began to examine him in certain Articles of Religion to whom as he was about to answer boldly and expressly to every point, they interrupting him, bade him say in two words, Yea or Nay. Then said he, If you will not suffer me to answer for myself in things of such importance send me to my Prison again among my Toads and Frogs, which will not interrupt me while I talk with my Lord my God. Oh Christian, the time may come, or is already, when men may stop thy mouth, and will not suffer thee to witness a good confession, withdraw thyself from men, and retire unto thy God, who will make thee freely welcome, to pour out thy soul to him in secret. He'll neither stop thy mouth nor stop his car; he bids thee Open thy mouth wide, Psal. 81.10. And he tells thee, His ear is open to thy cry, Psal. 34.15. That cast not ask such great things as he can and will give. Only see thou be'st a Child of God. Naturalists tell of a precious Stone of an excellent virtue yet loseth all its efficacy when 'tis put into a dead man's mouth: so Prayer in the lips of a Saint or a righteous man, availeth much, but the Prayer of the wicked is not only ineffectual, but abominable to God: See to your states, and then see that you pray aright, for manner, matter, end, many ask and receive not, because they ask amiss: Above all, Soul, in thy secret addresses to God, take heed of a trifling spirit; thou'lt find most ado with thyself herein: our wanton spirits are loath to be penned up in the narrow room of a spiritual performance; we love to take our liberty in ranging abroad to a thousand objects: but Christian, as thou lovest thy peace, thy Soul, thy God, look to thy spirit in secret Prayer: Do not trifle away thy time upon thy knees, let not thy words frieze as they come from thee, let no discouragements beat thee off: the Woman of Canaan, as one saith, takes the Bullets that Christ shot at her, and with an humble boldness of faith, sends them back again in Prayer; which indeed reached his heart, and prevailed with God for mercy.  
But, I shall enlarge no more at present, but refer thee to this small Treatise, wherewith I have (according to my poor talon) laid before thee this great duty: What effect it shall have I know not, my God knows, in whose hands the blessing of our endeavours lies; Get alone and pray over this Book, and for the unworthy sinful Author, as he desires to do for thee into whose hand this may come: let our Prayers daily meet at the throne of Grace, till our souls meet before the throne of God; if thou receivest any good by this or any other work this poor worm hath handed to thee, ascribe nothing to the instrument, but all to the agent, and efficient: our good God, from whom comes every good and perfect gift, disdains not the work for the plainness of the stile; it was purposely put in this dress for the vulgars' benefit; and if it or myself be exposed to censure for that, 'tis welcome. I writ not to please learned Scholars, but to profit plain Christians; whose spiritual good I prefer above any credit to myself. I am sure, there is none due: there being few of my brethren but they transcend me in parts and learning, But by the grace of God I am what I am, 1 Cor. 15.10. Nor is that grace altogether in vain: for as it hath helped me in labours so he hath in some measure blessed my labours, though I be nothing, the least of Saints, not meet to be called a Minister. Did those that read my labours know me, they would be ready to despise my undertake: this I speak, because my former book hath found such good acceptance, and this is so much desired. And that no man think of me, above what he knoweth to be in me: my heart hath been near fainting through discouragements from my great weakness, had I not been supported many a time with that word, in 2 Cor. 4.7. But we have this treasure in earthen vessels, that the excellency of the Power may be of God, and not of Man. Whence I gather, that God can make use of weak, unlearned, sinful instruments to do great works; and he can use persons of mean abilities, to accomplish his glorious ends, in converting souls, as well as the profoundest Clerks, or wisest men on earth: yea sometimes be layeth aside these, and rather useth the former, that all the glory might be his, And that no flesh might glory in his presence: 1 Cor. 1.29. But such as I am or have, is all devoted to the honour of our Redeemer, and welfare of Souls.  
Octob. 31. 1668. Whiles I am Oliver Heywood.   

Books to be sold by Thomas Parkhurst, at the Golden-Bible, at the lower end of Cheapside.  
AN Exposition of Temptation, on Mat. 4. ver. 1. to the end of the eleventh: by Dr. Tho. Taylor fol. Daille, on the Epistle to the Colossians, containing 49. Sermons, fol.  
A practical Exposition on the third Chapter of the first Epistle of St. Paul to the Corinthians, with the Godly Man's Choice, on Psa. 4. v. 6, 7, 8. By Anthony Burgess, fol.  
The view of the holy Scriptures. By Hugh Broughton, fol. 

These six Treatises next following, are written by Mr. George Swinnock.  
1. The Christian Man's Calling; or a Treatise of making Religion one's business, in Religious Duties, Natural Actions, his Particular Vocation, his Family Directions, and his own Recreation; to be read in Families for their Instruction and Edification. The first part.  
2. Likewise a second Part; wherein Christians are directed to perform their Duties, as Husbands and Wives, Parents and Children, Masters and Servants, in the conditions of Prosperity and Adversity.  
3. The third and last part of the Christian Man's Calling, wherein the Christian is directed how to make Religion his business, in his deal with all Men, in the Choice of his Companions, in his carriage in good Company, in bad Company, in solitariness, or when he is alone; on a weekday from morning to night; in visiting the sick on a Dying-bed; as also the means how a Christian may do this, and some motives to it.  
4. The Door of Salvation opened, by the Key of Regeneration.  
5. Heaven and Hell Epitomised: And the True Christian characterized.  
6. The Fading of the Flesh, and the flourishing of Faith: Or, One cast for Eternity, with the only way to throw it well: All these by George Swinnock, M. A. Large Octavos.    
An Exposition on the five first Chapters of Ezekiel, with useful observations thereupon. By Will. Greenhil, 4to.  
The Gospel-Covenant, or the Covenant of Grace opened: Preached in New-England, by Peter Bulkely, 4to.  
God's holy Mind touching Matters Moral; which himself uttered in ten words, or ten Commandments; Also an Exposition on the Lord's Prayer. By Edward Elton, B. D. 4to.  
Fiery Jesuit, or an Historical Collection of the Rise, Increase, Doctrines and Deeds of the Jesuits. Exposed to view for the sake of London, 4to.  
Horologiographia Optica; Dialling Universal and Particular, Speculative & Practical. By Sylvanus Morgan 4to.  
The Rebuilding of London encouraged and improved in several Meditations. By Samuel Rolls.  
The sure way to Salvation: or a Treatise of the Saints Mystical Union with Christ; wherein that great Mystery and Privilege is opened in the nature, properties, and the necessity of it. By R. Steedman, M. A.  
A defence against the fear of Death. By Zuch. Croston.  
God's Sovereignty displayed. By Will. Jeering.  
The Godly Man's Ark: or City of Refuge in the day of his distress, in five Sermons; with Mrs. Moor's Evidences for Heaven. By Edm. Calamy.  
The Almost Christian discovered: or the false Professor tried and cast. By Mr. Mead.  
Spiritual Wisdom improved against Temptation. By Mr. Mead.  

1. A Divine Cordial.  
2. A word of comfort for the Church of God.  
3. A Plea for Alms, in a Sermon at the Spittle.  
4. The Godly Man's Picture, drawn with a Scripture-pensil.  
5. The Doctrine of Repentance.  
6. Heaven taken by Storm.  
7. The Holy Eucharist: or, The Sacrament of the Lords Supper, briefly opened. These seven by Mr. Tho. Watson.   
The true bounds of Christian Freedom: or a Discourse showing the extents and restraints of Christian liberty, wherein the truth is settled, many errors confuted; out of John 8. ver. 36.  
Comfortable Crumbs of Refreshment, by Prayers, Meditation, Consolation, and Ejaculations; with a Confession of Faith, and sum of the Bible.  
Aurifodina Linguae Gallicae, or the Golden Mine of the French Language, opened. By Ed. Costlin, Gent.  
Sins Sinfulness. By Ralph Venning.  
Sober Singularity. By R. Steedman.  
The Parable of the great Supper. By John Crump, late of Maidstone.  
The Christians daily Monitor. By Joseph Church.  
A Memento to young men and old. By J. Maynard.  
A Little Book for Little Children. By Tho. White.  
The History of Moderation, or the Life, Death, Resurrection of Moderation.  
The Conversion of a Sinner, explained and applied, from Ezek. 33.11.  
Worthy Walking. By Nat. Vincent.  
Method of Meditation. By Tho. White.  
Antidote against Quakerism.   

The Contents of the Book.  


Sect. 1. THe context cleared 1  
Sect. 2. The words explaind 4  
Sect. 3. Doctrines raised 7  
Sect. 4. Instances for Closet-Prayer 

1 Abraham 12  
2 Isaac ibid.  
3 Jacob 13  
4 Moses 14  
5 David ibid.    
Sect. 5. More Instances of 

6 Elijah 15  
7 Jeremiah 16  
8 Daniel 17  
9 Peter ibid.  
10 Jesus Christ 18      

CHAP. II.  

Sect. 1. Reason 1. Conveniency of Privacy 20 

For 1 Expostulation 21  
2 Act distraction ibid.    
Sect. 2. Reas. 2. Relation betwixt God and Soul 24 

1 The hearts free opening to a Father ibid.  
2 God communicates himself to it ibid.    
Sect. 3. Reas. 3. God sees in secret, i. e. 

1 He takes notice whether thou Pray 27  
2 He hath seen thy secret sins 28  
3 Thou losest not thy labour 29  
4 Thou ownest God's omnipresence 30    
Sect. 4. Reas. 4. God rewards openly, fo●… ways 31 

1 Returning visible Answers 32  
2 Discriminating providences 33    
Sect. 5. 3. Increase of Graces 35  
Sect. 6. 4. Solemn owning at the great Day 36    

CHAP. III.  

Sect. 1. Use 1. Of information concerning places of Prayer 42  
Sect. 2. The nature of Prayer 

1 It is an immediate Worship 45  
2 Cannot be interrupted ib    
Sect. 3. 3. The power of Prayer 48  
Sect. 4. 4. The property of a Christian 50    

CHAP. IV.  

Sect. 1. Use of Reprehension, 1 Of Wicked 53  
Sect. 2. 2 Of Godly, for neglecting this; herein 56 

1 They are unlike Jesus Christ ibid.  
2Vnlike the Saints of God 57  
3Vnlike themselves formerly 58    
Sect. 3. 4 They lose much spiritual good 59 

5 Expose themselves to temptation 60  
6 They express little love to God 61  
7 Gross ingratitude to him ibid.    
Sect. 4. 8 They contradict the Spirits motions 63 

9 May be deprived of Helps 64  
10 What if Christ surprise them in neglect. 65      

CHAP. V  

Sect. 1. 3. Use of Instruction about Closet-Prayer: wherein are, 1. preparatives to it 

1 Look to your state 68  
2 Lay aside other business 69    
Sect. 2. 3 Set yourselves in God's sight 70 

4 Muster up your thoughts wants 71    
Sect. 3. 2 Essentials required in secret Prayer 

1 Engage the heart in it 74  
2 Beg the Spirits assistance 77    
Sect. 4. 3 Pray according to Gods will 78 

4. In the name of Jesus Christ 80      

CHAP. VI  

Sect. 1. 3 Circumstances about Closet-Prayer 

Referring to Place 8  
Referring to Posture 84  
Referring to Season 85  
Referring to Voice 86    
Sect. 2. 4 Duties consequent to it 87 

1 Observe God's appearance ibid.  
2. Walk suitably 88    
Sect. 3. 3 Wait for Returns 90 

4 Communicate Experiments 91      

CHAP. VII.  

Sect. 1. Concerning matter or words of prayer 94 

1 Lords-Prayer is paraphrased 95    
Sect. 2. 2 Wherein an example propounded from Jacob, Exod. 32.10. in ten particulars. 98    

CHAP. VIII.  

Sect. 1. 4 Use of Exhortation to Closet-prayer pressed by ten Expostulatory Arguments 103  
Sect. 2. Objections answered, as, 

1 I perform Family-duty, Answ. 110  
2. I am a poor Labouring man, Ans. ibid.  
3. I am a Servant, and cannot, Ans. 111  
4 I want a convenient place, Ans. 112  
5 I know some Christians against it, Ans. 113    
Sect. 3. 6 I find not my heart prepared, Ans. 114 

7 I meet with temptations, Ans. 115  
8 I get no good by it, Ans. 116  
9 I want gifts for it, Ans. 117  
10 'Tis too much ado, labour. Ans. 118    
Sect. 4. Cases of conscience answered 

1 What difference betwixt Saint and hypocrite 120  
2 Whether may a man engage by vow 121  
3 How may we know communion with God 122  
4 What must I do if I find no good ibid.  
The Whole, concluded with Exhortation. 124       
MATTH. 6.6. 
But thou, when thou prayest enter into thy Closet: and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seethe in secret, shall reward thee openly.  

CHAP. I.  

SECT. I. The Context cleared.  
IN this excellent Sermon of our precious Saviour in the Mount, we have both the Gospel clearly Propounded, and the Law solidly expounded: The corrupt and carnal Pharisees had degraded God's holy Law from its spiritual extent and regiment by their low and literal glosses, but our Saviour restores it to its dignity and authority over hearts and consciences.  
In this Chapter, the best Preacher that ever opened his mouth, doth admirably explain the Adjuncts, Offices, and Exercises of true Piety: which are principally three, Alms, Prayer and Fasting; to ver. 19  
Particularly, concerning the Duty of Prayer, there were two material destructive Faults which the Scribes and Pharisees were guilty of; in that sweet and solemn Ordinance: Those were, 1. Hypocrisy, 2. battology, or vain-babling. Jesus Christ rebukes and rectifies both.  
1. They were wont to perform their private devotions, in public places, merely for vainglory, to be seen of men, as in the Synagogues, or in the Streets: ver. 5. Now for the Disciples practice in this case, he commands them to withdraw themselves out of the view of men, into some solitary place, and there perform that Duty, where they are least exposed to the danger of ostentation: ver. 6.  
2. Another fault that our Redeemer rebukes in the Duty of Prayer is, vain Repetitions. And though he only mention it here as the Heathens fault, ver. 7. yet certainly the Scribes and Pharisees might also be guilty of it, for they are censured for their long Prayers, Mat. 23.14. Yet upon different accounts. Here the Heathens use vain repetitions that they may move God: There the Scribes and Pharisees make long Prayers that they may deceive men, and devour Widows houses. This Text saith, They think they shall be heard for their much speaking; just as Baal's Priests. 1 King. 18.26. They called on the name of Baal from morning even till noon, saying, O Baal hear us; they leapt upon the Altar, and cried aloud, and cut themselves, with knives and lancers, till the blood gushed out upon them. No doubt this was done to move their cruel god (or rather stupid block) to some pity and compassion: Just as the frantic Papists do at this day in their self-tormenting penances: But our God who is the searcher of hearts, delights more in ardent affections, than in either extension of the voice, or multiplication of words, or excruciating afflictions of the outward man: Therefore our Saviour tells us, that when we pray, we come not to inform God of any thing he is ignorant of, ver. 8. Your Father knoweth what things ye have need of before ye ask him: But we pray that our own hearts may be affected, and that we may have the condition of acceptance: And for the rectifying of this abuse of vain babbling in Prayer, Christ propounds and presents to us an exact draught and compendious platform of Prayer, in that which is commonly called, The Lord's Prayer: not as though men should say only those words and no more; for then the Apostles had failed in praying in other terms, but that this might be a directory for Prayer. So that every thing we ask, 
Ut aliter orare quam docuit, non Ignorantia sola est, sed & Culpa: Cyp. serm. ad orat. Domin. pag. 408.  should be reducible to some of those heads mentioned in this perfect platform: So that, as Cyprian saith, To pray otherways than he hath taught (either as to the manner, or substance of the matter) 'tis not only ignorance but an offence: and indeed we cannot expect to be heard except we ask, as well according to Christ's mind as in his name. But this is not the subject I have chosen to insist upon. That which falls under our present cognizance from this Text, is, The modification of Prayer, with respect to the circumstance of privacy, solitariness, or retirement.  
The Text holds forth the warrant for, and manner of carrying on the great work of Closet-Prayer; a copious Subject, a precious Duty.  
In which are 

1 The Place for it, a Closet.  
2 The clossness of the place, Door-shut.  
3 The object of the worship, Thy Father.  
4 The Arguments to enforce thy Duty; 

1 Gods omniscience, he sees.  
2 His munificence, will reward.       

SECT. II. The words opened.  
FOr a more distinct opening of the words according to the parts , consider:  
1. What is meant by a Closet, here. Some understand and interpret it, not literally but mystically, making an Allegory of it, as though it did import [interiorem cordis recessum] the inner recesses or motions of the heart, but though that be a truth and duty, That we must pray in the closet of the heart; yet, I humbly conceive, that is not the proper meaning of this place: for we need not interpret this plain word in such a borrowed sense; since multitudes of Scriptures are so express, for worshipping God with the heart. Besides, that is not suitable to the scope of the place, which opposeth self-retirement to the Pharisaical modes of devotion: 
Leigh. in Crit. Sac. in verb.  The word than is to be literally taken, and in general imports any secret place where a thing is laid up: 
Mat. 24.26. Luk. 12.3.  particularly, it signifies a Safe, or Cupboard, to lay victuals in; or a locked Chest, wherein a treasure is usually reserved: or it's taken (as indeed here and oft elsewhere) for a closely or secret chamber, a withdrawing-room, 
Quemvis locum occultum notat. Par.  retiring-place, where a person is not seen or heard, nor yet is disturbed in his devotions by any noise or commotion: a secret conclave or locked Parlour, where no company is to come.  
2. Shut thy door: this word imports yet a further degree of secrecy: q. d. That thou mayst make thyself to be less observed, shut up thyself in a room; let none come at thee to disturb thee in thy conversings with God, bar the door, and make it fast: yea let none overhear thee in thy retired devotions. For, observe it, in true Closet-Prayer there should be an including of the voice as well as the body: some pray so loud in their chambers that they may be heard into the streets; this is not properly Closet-Prayer, since it doth not attain the end of this retirement, which is an approving the heart only to God, and avoiding all shows and occasions of hypocrisy and vainglory; for it is all one (as to this end) whether the body be seen or the voice be heard: Only remember, this is spoken of secret Prayer; for it doth not exclude public Prayer in a congregation, where the body is seen, and voice is heard: Yet it doth by a kind of Synecdoche require self-denial, singleness, and sincerity in all kind of Prayer, 
Unae specie simplicitatis pro toto genere posita.  public, private, secret, for one part or sign of uprightness in the duty is put for the whole, shutting the door, for integrity of heart in the whole management of this great Affair.  
3. Here's the object of Prayer: Pray to thy Father: Thy business is not with men, but with God; seek therefore to please and enjoy him: Nor yet art thou to fetch a compass and pray to Saints and Angels, but go strait to God in the name of Christ, and be sure thou look upon him as under the sweet relation of a tender Father; yea, 
Quod nomen, nemo nostrum in oratione auderet attingere, nisi ipse nobis sic permisset o●are: Cyprian. Serm. de Orat. Dom. p. 414.  Thy Father. Oh, a sweet word, a blessed word, and such a word as we durst not have taken into our mouths; had it not been for Christ's glorious undertaking to purchase for us the adoption, and this gracious commission, and in the platform of Prayer the prescription: and for God the Father's voluntary condescension. Come then, and fear not, poor Disciple of Christ, come with filial affections, and the Spirit of Adoption, and thou art sure to speed: for this paternal relation imports affection, provision, condescension, and compassion. If thou wilt be a Child to him; he will be a Father to thee: 2 Cor. 6.18.  
4. Here's the Arguments and encouragements to this duty of secret Prayer.  
1 Thy Father sees in secret. All's one to him whether you be in a public Church, or private Closet; God (whose eyes are ten thousand times brighter than the Sun) sees you in the one place, as well as in the other, and though men see you not, yet content yourselves with this. That God and your consciences are competent witnesses of your uprightness; with whom you have to do, and from whom you have your reward.  
2. He will reward thee openly. There's two things in this expression. 1. They shall be rewarded, 2. They shall be openly rewarded. So that men shall say, Verily there is a reward for the righteous, verily he is a God that judgeth in the earth: Psal. 58.11. The Scribes and Pharisees do all their works to be seen of men, and of men they have that sorry reward: you do yours in the sight of God, and from him you shall receive your abundant and eternal recompense. Though men see you not, fear not, you shall be seen and accepted by him that searcheth hearts, and knoweth the mind of his spirit: But of these, more anon.  
The sum and design of the Text is this. Thou, my Disciple, seest the plausible practices of thy hypocritical Pharisees, to gain credit and applause; they perform their private duties in public places, as Markets and Synagogues, that they may pass among men for eminent Saints; and they are generally so esteemed; that's their reward. But thou that hast given up thy name to me, in the profession of my Name, take my counsel for regulalating this sweet Duty of secret Prayer: Let none see what thou goest about, steal time from all observers, withdraw thyself into some Closet or private place; and when thou hast made all fast, do thou set thyself in the presence of God, approve thy heart to him, lay open thy bosom before him, tell him all thy grievances; and though no creature is privy to thy secret groans, yet be sure that all thy desires are before God, and thy groaning is not hid from him, and he takes notice of thy tears; and reserves them in a bottle by him, to be rewarded in a visible manner in a seasonable time, thy labour is not in vain, thy work is with the Lord, and thy reward with thy God.   

SECT. III. Doctrines raised, and cleared.  
THere are many Doctrines lie couched in the words, I shall but hint them, and pitch upon one:  
1. Prayer is a choice part of religion; it's a piece of natural worship; though the right ordering of it is by institution, yet 'tis a main part of Religion. Therefore often put in Scripture for the whole service of God: He that calls on the name of the Lord shall be saved, Rom. 10.13. A prayerless soul, is graceless:  
2. Prayer is a duty much abused: There's scarce any thing so much perverted and corrupted as this choice duty, by formality, hypocrisy, superstition, base and by-ends, as is clear by these Pharisees many ways, and their younger brethren the Papists at this day, Masses, Dirges, Invocation of Saints, etc.  
3. There are several sorts of Prayer: Both as to the kinds, modes, and circumstances. The Apostle distinguisheth of Supplications, Prayers, Intercessions, and giving of Thanks: 1 Tim. 2.1. There's also Publick-Prayer, Family-Prayer, and Closet-Prayer. Now a Christian must pray with all Prayer and Supplication: Eph. 6.18. The last, is here insisted on.  
4. A Christian must do nothing for praise or applause, especially in matters of Religion: It is a base prostituting the highest things of God, to our beastly lusts. It is to feed an humour, and damn the soul with that which should save it. Let no Christians, (as the Pharisees here,) make Prayer truckle to their credit, Phil. 2.3. Let nothing be done through strife or vainglory.  
5. There are set and stated times of Prayer: This is hinted in this word, When, when thou prayest. A time there must be for it, though the point of time is not determined, yet a time must be set apart for the duty, every day; a Christian must choose out the fittest time for the duty, by the due use of his liberty and discretion.  
6. Circumstances are of great use in all our actions: The streets are proper places to walk, talk, buy and sell in, but not so fit for Prayer; the Church is a fit place for public devotion, not so for a solemn performance of the duty of secret Prayer. Although mental ejaculations are fit enough in both, yet it's not convenient to kneel down or use outward gestures of secret Prayer there.  
7. Closet-Prayer must be with all secrecy and solitariness: In a Closet, door shut: As we must not blow a Trumpet when we give Alms, so we must not hold out a flag when we go to wait on God in the Duty of Prayer: It was carnal counsel the brethren of Christ gave him: Joh. 7.4. Show thyself to the World. The reason is given, v. 5. For neither did his brethren believe in him: A sad sign of carnality!  
8. God alone is the proper object of our Prayers: pray to thy Father. As he is the object of our Faith, so of Prayer: For he alone can help, therefore he is to be sought, none else sees our state, or can satisfy souls: Isa. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us.  
9 In all our addresses to God we must own God as our Father; as having adopted us in Christ: because his, therefore ours: I ascend (saith Christ) to my Father and your Father, Joh. 20.17. Indeed by nature we were children of wrath, but by grace children of his Love; so that they may say, as Isa. 64.8. But now, O Lord, thou art our Father. Oh plead and improve this relation.  
10. God is omnipresent: 
Hinc omnipraesens est quia nullum est Ubi, unde est exclusus, neque alicubi est inclusus. Ames. Med. Theol. lib. 1. Cap. 4. 47.  Thy Father which is in secret: the Heaven of Heavens cannot contain him, 1 King. 8.27. He filleth all places with his immense and infinite essence: Heaven is his throne, the Earth is his footstool; he is excluded from no place, included in none: for he is without all limitation, dimension, or termination.  
11. God is omniscient. Thy Father which seethe in secret. The darkest night, or secretest closet, or most hidden thought of a reserved heart, can neither hid, or be hid from God's allseeing eye: Heb. 4.13. God beholds all things in Heaven and on Earth with one simple single act of his Understanding; without composition, discourse, or representation of Species.  
12. Every believing Prayer hath a sure reward: He will reward thee openly: Not a good word to God, or work for God, shall be lost: To him that soweth righteousness, shall be a sure reward, Prov. 11.18. And we know every right Prayer is a real seed, Psal. 126.6. And it will rise in a full and plentiful crop another day.  
13. The reward of secret Prayer shall be open and manifest: They have already a reward and gift in secret; Communion with God is an abundant recompense. In keeping thy Commandments there is great reward: Psal. 19.11. But this is a [praemium ante praemium] reward before the reward: the other shall be in Heaven before Angels and Men.  
14. A Christians reward is from God: Thy Father will reward thee: Not men. Scribes and Pharisees have their reward from men, from men they expect it: Saints expect their reward from God, and God gives it them: Men reward them evil for their good will, and they expect no better: If better come from men, they own it as a gratuity sent from their Father: It's a principle of Religion to know and believe that God is, and that he is a rewarder of them that diligently seek him, Heb. 11.6. And as God gives a reward, so he is the reward of his Saints, Gen. 15.1. Yea an exceeding great reward. It can admit of no Hyperbole, it cannot have a sufficient Emphasis: to enjoy God is a reward sufficient, in and for the service of God. These Doctrines would afford large discourses, but none of these are the subject I shall insist upon.  
I shall raise one from the main scope of the Text, which is this.  
Doct. That Closet-Prayer is a Christian Duty.  
Secret Prayer is an Evangelical exercise.  
Every child of God may and must perform the duty of Secret Prayer.  
As a Christian must pray all manner of Prayer, so in all places, 1 Tim. 2.8. I will that men pray every where: And if every where, then in their Closets: This divine Incense should perfume every room, and should ascend to Heaven from Chambers as well as Churches: Any place now is fit for a divine Oratory; 
Psal. 109.4. Psal. 30. title.  God and a believing soul may meet in a corner: a Saint should give himself to Prayer, and dedicate his house to God; he should (as it were) consecrate every room in his house to be a place of private devotion: Abraham reared an altar to God wherever he came; so must a Christian make every place where he can get closely to the duty, a place of Prayer.  
Mr. Mede hath undertaken to prove, from Josh. 24.26. That the Jews of old, and Christians in Gospel-times had their [Proseuchae, or] praying places, which he thus describes (as to the Jews of old:) Proseucha, saith he, 
Medes Diatribae, pag. 279.  was a plot of ground, encompassed with a wall, or some other like mound or enclosure, and open above, much like to our Courts, the use properly for Prayer, as the name Proseucha imports: And these were without the Cities, as Synagogues were within: Of this (as he thinks) were those in Act. 21.31. and Luk. 6.12. Where Jesus Christ is said to continue all night [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Proseucha Dei,] in the place of Prayer, or Proseucha of God. Now although I shall say little of the Notion, yet I cannot see how it will prove any relative holiness of places; nor yet do I believe or find, but that the Saints had other praying places, as in houses and elsewhere as occasion was offered, even in dwelling houses, Act. 12.12. But as to this Duty of secret Prayer, it must not be so narrowly confined, but we may go to any Closet or private Room where our souls may meet with God: And (as one saith) we shall not fail to find that the Grots and caves lie as open to the celestial influences, 
The life of Dr. Hammond in a letter, p. 201.  as the fairest and most beautiful Temples.   

SECT. IV. Instances of several in Scripture, that used Closet-Prayer.  
THe Doctrine needs no Explication, but Confirmation: which I shall do from Scripture-Instances and Reasons.  
We have several Examples of Patriarches, Prophets, Apostles that used this duty of solitary or secret prayer.  
1. Abraham, The friend of God, and Father of the faithful, conversed much with his God alone; particularly in this duty of Prayer, Gen. 18.22. When the men, (i. e.) the created Angels that seemed men) were gone towards Sodom, Abraham stood yet before the Lord, or Jehovah, i. e. Jesus Christ, the Angel of the Covenant. Standing is a praying posture, therefore put for prayer, hence Abraham drew near and pleaded with God for Sodom: That was his errand to God at that time. No doubt he had used this course frequently in other cases: Hence arose that intimacy betwixt God and Abraham: So that God talked with him, 
Gen. 15.12. Chap. 17.3.  came to him; and he again discoursed familiarly with God.  
2. Isaac, The son of the Promise, a very contemplative man, therefore 'tis said, Gen. 24.63. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locutus est ore, vel co●de cogitavit; proprie significat, submissa voce loqui, uto●antes.  That Isaac went out to meditate in the field at eventide. The word signifies as well to Pray as Meditate, 'tis likely he did both in some solitary Walk, where he conversed with his God. The Chaldee translates it by praying, but the Greek by exercising himself, i. e. both in meditation and prayer: And truly there is a near affinity betwixt these two sweet duties, and 'tis usual for a devout soul to fall out of the one into the other, in its retirements. soliloquy in the heart helps to a colloquy with God: 
Locus precibus ubique commodus; maxim in solitudine, ubi sensus de piis meditationibus minus a vocantur, Pareus in loc.  But here observe Isaac's oratory, which he had in the field, which he used for more privacy; There (saith Pareus) he continually poured out prayers to God, and at this time more earnestly for the happy success of his servant; a singular example of piety: A place it was every way fit for prayer, especially in solitude where the senses are less drawn off from pious meditations: Some think he was returning from his devotions, and then 'tis worth noting, What a speedy reward of his piety, and effect of his prayers was granted: Would all young men take the like course for a Wife, they might meet seasonably with a Rebeckah in mercy.  
3. Jacob is a famous instance of this choice exercise, few like him; he was put to flee, but they could not drive him from his God: They had their meeting-places and intercourse where none saw: particularly that remarkable time, Gen. 32.24. Jacob was left alone: And there wrestled a man with him, until the breaking of the day. 'Tis likely Jacob had sent his household away on purpose, that he might wrestle with God alone: I shall not dispute whether Jacob had any extraordinary natural strength of body, I am sure he had abundance of spiritual strength of grace, nor shall I take notice of the Hebrews subtle disputes concerning this man. Hosea tells us, it was an Angel, yet withal he tells us, That by his strength he had power with God, Hos. 12.3, 4. Therefore this was God himself, the creating, 
Gen. 48.16.  not a created Angel, even Jesus Christ, the Angel that redeemed him from all evil, whom Malachi calls, The Angel of the Covenant, Mal. 3.1. It was God himself, Elohim, whom Jacob overcame in this stupendious [monomachia, or] conflict. But how did he thus prevail? The Text saith, with prayers and tears, he wept and made supplication: Now he had gotten God to a side (as it were) and none came to distract him, or to part this strong and blessed duel; he is resolved to stick to his hold, and not let God go, till he blessed him: And good Jacob came off a Noble Conqueror; and from that purchased the famous name of Israel: Oh unequal matches! Oh unparallelled conquest! The seemingly-adverse combatant was jacob's only assistant, and the conquered was the invincible Jehovah, and no other seconds or spectators, but the Infinite God and Worm Jacob.  
4. Moses was a choice man of God, whom the Scripture characterizeth as a non-such, Deut. 34.10. There arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face: And this intimate acquaintance was obtained, maintained, and exercised by this secret conversing with God: How often do we find the Lord and his servant Moses together? And none with them, yea Moses only must come near, and the rest must worship afar off: 
Exod. 14.12.  And what business have these familiar friends one with another? Why, sometimes the Lord speaks to Moses, sometimes Moses speaks to God in secret prayer: See both together in Exod. 32.9, 10, 11. A strange Scripture, God and Moses had been conversing with each other in the mount forty days: God tells Moses, the people had made them a molten calf, and he was angry and would consume them, and bids Moses let him alone, as though Moses had bound the hands of omnipotency: Nay then, thinks Moses, if my poor people be in this hazard since I am with God, I'll ply the throne of grace, and improve my interest for them: and then he falls closely to the work, and besought the Lord his God and said— At this time he alone stood in the gap, 
Psal. 106.25.  and prevailed by his intercession to turn away God's wrath from Israel: Here was a work, and this was the fruit of secret prayer.  
5. David the man after Gods own heart, was a man much skilled in secret or closet meditations and prayers: Hence some of his Psalms of Prayer and Praise were first composed in Caves, Wildernesses, and solitary places, Psal. 142. Title, is Maschil of David; a Prayer when he was in the Cave. And this is for instruction to us, so Maschil signifies: Yea he purposely compiles the 102. Psal. as a pattern to all that may be in his case, that is solitary, As a Pelican in the Wilderness, an owl in the desert, or a sparrow alone upon the house top, v. 6, 7. Then they are to pray as he did, and to pour out their complaint before the Lord: Yea, upon a declaration of God's covenant, designs of mercy to David and his house; the good man went either into some private room in his own house, or into the Tent before the Ark, and there set himself, first to meditate, then to pray; for he did both, as that Scripture clearly intimates, 2 Sam. 7.17, 27. And oh what memorable fruits of secret Prayer had David frequently? Surely he felt the sweetness of it, both in his soul and body, in his spiritual estate, and political affairs: Therefore he commends it to all, Psal. 4. Commune with your own heart upon your bed (or in your bedchamber) and there also offer the sacrifices of righteousness, And put your trust in the Lord, ver. 4.5.   

SECT. V Five more Instances produced.  
6. ANother example from Scripture of the performance of this duty of secret prayer, is, the famous man of God Elijah, who wrought many miracles, and was mighty in prayer, for so the Apostle James testifies of him, Chap. 5 17, 18. that he could shut and open Heaven; he had (as it were) got the Key of the Clouds, to open the windows of Heaven, that it might rain or not rain, according to his word. But how came he by this power? Why, certainly he had great acquaintance with his God in secret. Take one instance what his practice was, 1 King. 17.19. to ver. 24. It is the memorable History of raising the Widow woman's dead Son. It was a great undertaking: none but God could raise the dead, God is to be implored by earnest Prayer, no place so fit for that great duty as a Closet, or some closely Chamber, therefore he being to deal with his God in good hard earnest about this important business, saith the Text, He carried him up into a loft, where he abode, and laid him upon his own bed, and then he cried to the Lord, ver. 19, 20. It was not the first time Elijah had there wrestled with God; if it was his lodging room, it was his praying room: And here God heard him, and wrought the miracle: what he did for Elijah, he can and will do for us, if he see fit: for Elijah was no more than a man, and subject to like passions as we are.  
7. Jeremiah is a remarkable Instance he was a Prophet of the Lord, sanctified from his Mother's womb, yet he met with so many discouragements, that he hath a mind to leave his people; 
Jer. 9.1, 2.  and he wisheth for a lodging-place in the Wilderness, i. e. some solitary retirement, that there he might take his fill of weeping; however he resolves at present, that wherever he is, he will get retired, and, saith he, My soul shall weep in secret places for your pride, Jer. 13.17. Yet more punctually, to the business of secret Prayer, see Jer. 15.17. Saith he, I sat alone because of thy hand. But what did he alone? Did he only poor and muse upon the Church's sins and sufferings? No, he had something to say to his God, ver. 18. Why is my pain perpetual? And God then hath something to say to him by way of gracious answer, ver. 19 If thou return, then will I bring thee again, and thou shalt stand before me: This is the result of his secret Prayer, a restauration of him to, and his confirmation in, his office and function, and to the public exercise thereof: This is worth praying for.  
8. Daniel is a famous pattern of the resolute and courageous performance of this duty, against all opposition: Although he might have pleaded, (if ever any) There's a Lion in the way, I shall be slain in the Streets or Den, for my work in my Chamber: yet he feared nothing, he ventured upon a severe Law, his Prince's displeasure, the loss of his Preferment, the rage of his Competitors, and the Lion's hungry stomaches, rather than he will omit or intermit his accustomed course of Chamber-worship; he will endure the Lion's cruelty, rather than neglect a known duty: Nay, he is so far from gratifying his proud adversaries, that he will not in the least abate his wont frequency, or visibility in the duty; But his windows being open toward Jerusalem, be kneeled upon his knees three times a day and prayed, Dan 6.10. But did Daniel hold out a Flag, or blow a Trumpet, by setting open his windows to declare to men what he was a going to do? Was not this contrary to the rule in the Text? Are we here commanded to shut our door, and may Daniel open his window? Is not that all one? Surely that good man did not open his windows out of hypocrisy and vainglory; but to show his resolution, courage and constancy, out-daring these impious impudent commands of men: he did not fear to be seen now in so plain a case. What spirit are they of, that will rather give themselves to the roaring Lion, and incur the wrath of the King of Heaven, which is more terrible than a thousand hungry Lions, than solemnly perform this useful duty of secret Prayer: Let careless souls consider this.  
9 Peter a famous Apostle shall be another instance in the case, Act. 9.40. When Tabytha or Dorcas lay dead in an upper Chamber, and the Widows stood weeping by her, and he was to raise her, He put them all forth, and kneeled down and prayed, and turning him to the body, said, Tabytha arise, and she opened her eyes— See here, another miracle like Elijah's, upon secret Prayer: But this was upon an extraordinary case, did Peter use to pray alone? Yes, turn but to the next Chapter, Act. 10.9. Peter went up upon the housetop to pray, about the sixth hour: Which was about noon, another praying season; 
Psal. 55.17.  certainly he miss not morning and night for such devotion: He went to the top of the flat-rooft house, which was a private place, and equivalent to a Closet; there Peter prayed, and in that prayer he fell into a trance, and in that trance he had a Vision concerning the calling in of the Gentiles a glorious mystery and transcendent mercy towards us poor Outcasts, 
Rom. 16.25. Col 1.26, 27. Eph. 2.4, 6.  a mystery which was kept secret since the world began, hid fromages & generations, this blessed mystery that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel; yet this transcendent design of love was manifested to a choice Apostle while he was in the performance of this duty of secret Prayer: This is very remarkable, and worth observation.  
10. The last Instance is of our blessed Saviour, our dear Lord Jesus was very conversant in this Duty: Mark. 1.35. In the morning, rising up a great while before day, he went out and departed into a solitary place, and there prayed: Our precious Redeemer went about doing good, and the day time he usually spent in preaching, conferring, healing diseases, etc. And the night he spent in prayer, meditation, and such other holy exercises: he had scarce time to eat or sleep for doing his father's work; he spent not one moment of time unprofitably in a above thirty years: How early doth he rise, and earnestly doth he follow his business for communion with his Father, and for the work of our redemption? Yea, Luk. 6.12. He continued all night in prayer to God: i. e. in a mountain, 
Mar. 26.36.  in secret Prayer and frequently elsewhere we shall find him alone, and in this work: and wherefore was all this? Was it not principally for our sakes? For our salvation, and imitation? Yes certainly, he designed our good in all; he prayed that we might pray, and reap the profit of his prayers and purchases: 
Nec verbis tantum sed & factis Dominus orare nos docuit, ipse orans frequentor● & deprecans, & quid facere no● oportet exempli sui contestatione demonstrans: Cyp. Serm. De orat. Dom. p. 425.  Hear we Cyprian sweetly, He taught us to pray not in words only but deeds; himself praying frequently, and deprecating, and so demonstrating what we are to do by the witness giving of his own example: Thus he.  
Most Divines hold the obligatory power of Scripture-examples, in things not forbidden; especially being so laudable a practice, and employed in other Scriptures, all the former instances seem cogent Arguments; but the last concerning Jesus Christ, hath the force of a positive precept and command.  
But there is few or none that have the face of Christians, dare deny this to be a duty; but I fear many that would go for Christians live in the ordinary neglect of it.    

CHAP. II. The Reasons to prove that Closet-Prayer, is a Christian-Duty.  

SECT. I. The first Reason of the Point.  
ALl the Reasons that I shall make use of at this time for the proof of this Doctrine, and clearing secret Prayer to be a duty, shall be fetched out of the Text, and they are these.  

4. Rea.  
1. The conveniency of privacy for Prayer.  
2. The Relation betwixt God and a Saint:  
3. God's Omniscience, seeing in secret.  
4. God's Munificence, rewarding.   
1. The great conveniency there is in privacy for Prayer, and the good providence of God, bestowing upon us private Rooms which implicitly call us to the performance of that duty. For there is in retirement a great advantage for the managing of any work of wisdom, Prov. 18.1. Through desire a man having separated himself, seeketh and intermeddleth with all wisdom, i. e. He that is really studious of true Piety, will voluntarily sequester himself to prosecute it. This was anciently the well-meaning design of a Monastic life, which since hath been woefully abused: But yet certainly there is a very great advantage in solitariness for carrying on a religious business: Take only two at present, which are advantages particularly referring to this duty of Prayer, whereunto secrecy contributes.  
1. Self-expostulations, and self-abasing gestures and expressions: when a Christian in Prayer finds his heart hard, dead, dull, distracted, or any way out of order he may in secret make a pause, and begin to commune; with his own heart, examine the matter, lament the cause, chide his untoward heart, and charge his wanton spirit to keep close to his God in duty: Thus David, Why art thou cast down, O my soul? Awake Psaltery and Harp, I myself will awake early: My soul wait thou upon God. Nothing more familiar in the Psalms than such intercisions and diversions from the work in hand, to raise up the heart to an higher tune in Prayer and Praises. And this may be of singular use; for by such heart-reasonings and debates a Saint may wind up his spirit, and get better prepared for the remaining part of the exercise: Now such a work as this would not be so seasonable and convenient, when others join in the duty: So also for bodily postures; sometimes for an evidence of greater humiliation, a Christian finds it requisite to prostrate himself before the Lord: And use such gestures as would not be fit in the sight of others; therefore Closet-Prayer is very necessary, where a Christian may use his discretion as God shall direct him, for the humbling, quickening, raising and melting of his heart before the Lord alone: That's the first advantage.  
2. It is a wonderful help against distraction. When we are (as it were) out of the noise of the world, we are then fit for attendance upon God: The affairs, discourses, troubles, and confusions of a family (if within hearing) are a great hindrance to the duties of Meditation and Prayer: Experience testifies this, a man cannot study or cast accounts in a crowd or throng of People. When we are intent upon any business, how little a noise diverts us? It may be this was the reason why that hospitable Gentlewoman, in 2 King. 4.10. would have a Chamber built for her welcom-guest the Prophet Elisha, yea built upon the wall: for she might judge him to be a contemplative man, and though she might have lodging-rooms in her house, yet she might look upon that at a little distance, as more commodious for his devotions and meditations, as being out of the noise of houshold-business and hurryings: An active fancy quickly closeth with any diversion in our attendance upon God: Therefore ought we to study to attend upon the Lord without distraction: When Abraham went to worship in the Mount, he left his servants below in the valley, lest they should obstruct his communion with God: When Moses was to go up unto the Lord, though Aaron, Nadab and Abihu, and the seventy Elders went further than the People, yet the Text saith, They should worship afar off; but, saith God, Moses alone shall come near the Lord, Exod. 24.1, 2. Observe it, when Moses had parted with his company, and was alone, than he should come near the Lord; common professors worship not God at all acceptably, sincere Saints worshipping God with others are comparatively far off; but souls in a corner or Closet are admitted to come near God, and have sweet intimacy with him, as I shall show anon: Yet mistake me not, not as though I preferred secret Prayer alone, before public Prayer with others; for as God delights in the joint prayers of his People, so a soul may enjoy God in communion of Saints, and is ordinarily more carried out to God than in private, according to the helps and advantages he hath with others; yet when the heart is in frame, there is usually more intimacy expressed betwixt God and the Christian in secret, than with others: Yet further, mistake not, not as though solitariness freed us from all distractions: i● we take our hearts with us, we shall have a principle of diversion, and need neither noise nor visible objects to hinder us from God: And this those that have magnified solitariness most, have found by sad experience, and left upon record: Take an instance; 
Locus secretus eligitur, quia solus Dei judicio ●e●unia suut agenda, & singularem inspectorem, adjutoremque Deum volunt haec habere c●…tamina, neque in agone bus aliquibus periculosus militatur:— Proper hoc, Solitudo carent arbitris, & Eremus, assentaterum satellitio vacua, à jejunan●e Christo el gitur, ut non cum carne & sanguine, sed cum spiritualibus nequi●iis dimic●tur, & amotis minorum occasionibus homo cum Diabolo colluctetur, & soli sint in palastra Christus & Antichristus, Spiritus & Antispiritus: Neque putet homo, se evasisse pericula cum in eremum venerit, quia quanto saltilius tanto difficilius à Te●tatore invaditur, qui cogitationum foribus assilens omnia virtutum germina in ipso ortu strangulare molitur: Cyp. De jejun. & te●tat. Christi: Prope init. pag. 300, 301. Verum siberius, anima expedita obviat impugnanti, ubi compedes impedimentorum defueriat & aspectus irritamenta non noveriat: Securiorque est congressus, ubi singu●a non vellicant dimicante nec inebriant animum lenocinio voluptatum, vid. plur.  Cyprian speaking of Christ's fasting and being tempted in the Wilderness, choosing that place for its secrecy, because, saith he, Fast are to be observed so as God alone may be Judge, and in such contests as these we are to call on God alone as spectator and helper: And shows notably the danger of vainglory, and advantages of secrecy; yet adds, Let not a man imagine he hath escaped all dangers, when he comes into a Wilderness or solitary place: because he is invaded by the tempter, so much the more difficulty, because more subtly, who sitting before the doors of the thoughts, seeks to strangle all the buds of virtue in their very birth. Yet the disentangled soul will more freely resist its enemy, when the fetters of impediments are wanting, and the sight discerns no allurements, and the conflict is more secure; when particular affairs pluck nor back the combatant, nor the delights of enticing pleasures inebriate (or make drunk) the mind: Thus he: But this is the first Reason, from the advantages of s●…   

SECT. II. The second Reason, is, From the relation betwixt God and a praying Soul.  
2. ANother Reason held forth also in the Text, is drawn from that relation which is betwixt God and a believing Soul: therefore our Saviour bids, pray to Thy Father: and this Reason hath two parts.  

1. The poor Soul can more freely open his heart to God in a Closet.  
2. God will more clearly manifest himself to the Soul in secret.   
1. A Soul in secret making its addresses to God, goes to him as a Father: Now, we know children cannot be so free in their addresses to their Father, in company and before strangers, as when no body is present: Hence it is, that when a child hath any special business to his Father, he takes him aside, or whispers to him, that none may overhear him: And observe it, Gods children have an errand to God that none must know of: As Ehud said to Eglon, I have a secret errand to thee, O King, Judg. 3.19. So a gracious soul may say, Oh my King, my God, my Father, I have a secret errand to thee. A lust to confess, or mercy to beg or bless thee for, that I would not have others to know of: It is not fit any should be privy to that which a gracious soul tells God of: In this case it may be said, Discover not thy secret to another, Prov. 25.9. Two may keep counsel, but three cannot: God and a gracious Soul will be faithful to each other, but a third must not know of these matters; nay in this case we may say, Keep the doors of thy lips from her that lieth in thy bosom, Mic. 7.5. There are many things a Saint tells God of, that he will not acquaint either Father, or Wife, or Friend with, that is as his own soul, but only his heavenly Father; he opens his bosom freely to him, and tells him his whole heart, best and worst; hides nothing from him, because he only knows the heart: And truly I have often in this admired the wisdom of God, that hath so far consulted his people's credit and modesty as to appoint them place and ways of speaking to him privately, designing secret Prayer for this very end, that the soul may spread its letter of wants and complaints before its Father, and present its petition to the King of Heaven: The Spouse of Christ is modest (saith an Ancient) and cannot so freely let out herself to her beloved before others as in a corner: here than comes in the use and advantage of Closet-Prayer, that a Christian may (as Jonathan and David did, unbosom themselves to each other alone) open his heart to God where no eyes see, or ears hear his secret groans and tears: But further.  
2. God will more familiarly communicate himself to the soul in a corner: he also hath something to whisper in the believers ear, that none must know of; and therefore gets it by itself: a lively emblem whereof we have in joseph's making himself known to his Brethren, when his bowels were working, and he could not refrain himself, he cried, 
Gen. 45.1, 2, 3, 4.  'Cause every man to go out from me.— Then he wept aloud, and said, I am Joseph. And, oh what endeared reciprocal affections did work in all their breasts towards each other! Just thus, is it betwixt our Joseph and his brethren, Jesus Christ and his members; there stands none with him while Jesus makes himself known unto his Brethren: And though at first they be (as it were) troubled at his presence, yet when he speaks lovingly, and passeth by former unkindnesses, and saith, Come near unto me I pray you, than they come near, and he saith convincingly, I am Jesus whom ye sold and crucified: This melts and humbles their rocky hearts, and being broken, he pours oil into their troubled spirits, and speaks many sweet heart-reviving words unto them: Then, than the child of God hath most sweet refreshing incomes: 
Hos. 2.14.  When God hath alured the soul into the Wilderness, he speaks to its heart. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desertum, sic dictum per Antiphr. quasi locus à sermone remotus.  A Wilderness is a solitary place, where other speech is not heard, (as the word imports:) then speaks God to the soul when men cannot speak to it: When men are remote, God is near at hand; yea nearest to help, melt, comfort, quicken, when men are furthest off: Our Saviour saith of himself, Joh. 16.32. You leave me alone, yet I am not alone, for the Father is with me. q. d. When you go away, my Father comes to visit me with most familiar endearing, Oh blessed exchange! Thus it is often with the Saints: when men leave them, or they withdraw from men, they have many times most of God: and, Is it not infinitely better, to have the presence of God, than the company of men? 'Tis worth noting what God saith of Abraham, Isa. 51.2. I called him alone and blessed him. Mark it, when God had enticed Abraham from all his friends, and got him alone, than he blesseth him, and you know what the blessing of Abraham was, even a Covenant-blessing; such God distributes to his Saints when he hath withdrawn them from company into a corner: 
Mihi oppidum carceder, est, solitudo paradisus, Hieronym.  This is that which made an Ancient profess, that a Town was his prison, a solitary place his paradise: Cities or numerous societies draw a veil betwixt God and the soul, which solitariness withdraws; and so many times becomes most sweet: We often lose God in a crowd of business or company, but find him when alone: Hence a corner of our house may be a little corner of Heaven, and in our closerts we may find the sweetest cordials and contentment: You know, Friends do most familiarly enjoy one another when others are not present, Jonathan sent away the lad when he would be familiar with his friend David: And then they kissed one another, 
1 Sam. 20.40, 41.  and wept one with another, until David exceeded: Even so, husband and wife alone have the sweetest embraces: There lies a restraint (as it were) upon God by company, which is taken off in a sort by solitariness. Oh when God finds a soul alone by itself, having set itself purposely to meet him, than he reveals his love, unvails his face, unlocks his blessed chest, distributes doles of love and grace, kisses it with the kisses of his mouth, and sends it not away empty, but full of grace and peace. Thus that word of Solomon is verified, Prov. 14.10. The heart knoweth his own bitterness, and a stranger intermeddles not with his joy, i. e. No creature on earth is privy to the secret groans or sweetest solace of a retired Saint: That's the second Reason.   

SECT. III. The third Reason is drawn, from God seeing in secret.  
ANother Reason is drawn from God's Omniscience and Omnipresence, the Text saith, Thy Father sees in secret: And the strength or force of this argument lies in these four particulars.  
1. God sees in secret, Therefore he takes notice whether thou pray in secret yea or no: He looks after thee (as it were) when thou goest into such a chamber and solitary place, and saith, That soul hath now an opportunity, a convenient place and fit occasion, to wait upon me, and will he not? Will he be always so busy in other company, that I must have none of his fellowship? Must his converse be so much with men, that he can spare no time for communion with God: Nay, will he go so often into such a room to do such and such a business, and can he never find a time to go down upon his knees, and visit me? Hath he so much to do in the world, that he hath no leisure to look up to Heaven? Do his worldly occasions still thrust out spiritual meditations? Will he never set himself solemnly to transact betwixt myself and him in Prayer and Meditation, the most important business of his soul? Ah sirs, the Omnipresent God takes notice of all your motions into and out of your chambers, and expects that sometimes at least your souls should wait upon him: And why should Christians frustrate his expectation?  
2. God sees in secret, Therefore he hath seen thy secret sins, and sins in secret: Thy closely and Closet-wickedness is naked and open before the piercing eyes of an allseeing God; therefore should thy Closet-tears and Prayers testify thy sound and saving repentance. For this is a rule in practical divinity, that sorrow for sin must bear some proportion to the nature and circumstances of the sin, both as to degree, and circumstances of time and place. Manassch humbled himself greatly for his great abominations. So for place and manner, them that sin openly must be rebuked before all, and testify their repentance before the Church. 
1 Tim. 5.20.  So, if the sin be private or less known, the rule in Mat. 18.15.16. is to be observed for private admonition and confession: And consequently secret sins must be secretly mourned for. When thy sins are known to none but to God and thine own conscience, thou art not bound to discover them to any other but to God, in an hearty secret repentance, except in some few cases. Here then comes in secret prayer and godly sorrow: Well then, there's none of us without our secret sins, and God sees them all though never so privily committed; we may hid sin from men, we cannot hid it from the Lord: he sets our secret sins in the sight of his countenance, Psal. 90.8. His eyes are open upon all the ways of man, and who knows all the errors of his life? 
Job 34.21, 21. Jer. 32.19. Pro. 5.10.  Therefore must we get alone and enumerate all the sins we know of, and desire God to show us what we do not know, and with holy David, breath out that devout Petition, Psal. 19.12. Cleanse thou me from secret faults.  
3. God sees in secret, Therefore thou dost not lose thy labour, though men know not where thou art, or what thou art a doing, yet thy God takes notice of thee: thou dost not thy good works incognito; though thy groans are not seen or heard by men, yet they are well known to thy God, Psal. 38.9. Lord, all my desire is before thee: and my groaning is not hid from thee. As if David should say, Lord, I many times withdraw myself into a Closet or retired place, and there I open before the Lord the sorrows of my soul, I pour out my heart like water before the face of the Lord, Lam. 2.19. Sometimes in the night-watches, or in solitary places, none knows what I am doing; no eye sees, no ear hears, my briny trears or bitter outcries; but the allseeing God hides not his eyes from my tears, stops not his ears to my cries, but knows my groans, yea my very desires: Observe it, There is not a believing Prayer but it is upon the file, and on record in Heaven, though offered up by an obscure person & in an obscure place; yea God knoweth the meaning of his spirit in the hearts of his people, 
Rom. 8.17.  though the troubled Saint cannot tell whether it be indeed the spirit of God or no: But this know, that secret prayers in a chamber are as well known to God, as open prayers in a public Church; heart-ejaculations are owned by God as well as loudest acclamations. God took notice of Hezekiah when he turned his face toward the wall, and wept, and prayed, and saith God; I have heard thy Prayer, I have seen thy Tears, Isa. 38.5. Though men did not much take notice, God did: yea more, he expresseth his approbation and acceptation of these sacrifices in secret. But of that, anon.  
4. God sees in secret, Therefore Closet-Prayer is a solemn acknowledgement of God's omniscience and omnipresence: When you pray in a corner you testify your faith in God's ubiquity, and look upon him as filling Heaven and Earth; and this God commands us to believe, yea would have us to lie under the sense hereof. Hence that vehement expostulation, Jer. 23.24. Can any hid himself in secret places, that I shall not see him, saith the Lord? Do not I fill Heaven and Earth, saith the Lord? Yes, saith the believing soul, I know thou art every where; no thought can be withheld from thee, therefore I wait on thee here: all's one where I am, for wherever I am I cannot run away from thee; and wherever I am, I may approach unto thee: And the Lord is nigh to broken hearts and praying souls; 
Psal. 34.15, 17, 18.  He is not far from every one of us, but his special presence is with his Saints in duty. David composeth a Psalm of God's Immensity, Psal. 139. Wherein he shows, 1. God's omniscience, in the six first verses, Thou knowest my down-sitting and mine up rising, etc. 2 Gods omnipresence, ver. 7. to ver. 14. Whither shall I go from thy spirit? If to Heaven, thou art there, etc. Darkness and light are both alike to thee: And, what use doth holy David make of this Heavenly doctrine? surely, if God will be with him wherever he is, he is resolved to be with God, v. 18. When I awake I am still with thee, i. e. by secret prayer and meditation: when I lie down I commend my soul and body to thee, and when I rise up I meditate of thee; when I go to sleep I pray, when I awake I am with God by holy and precious thoughts. So that I am still with God, all my days, in all places, conditions, relations, companies, I am still with my God; and as a good man used to say, My God and I, are good company: This, this is to be thoroughpaced in religion; this is enoch's walking with God, a conversation in Heaven, a fellowship with the Father, an emblem of glory, and the sweetest, happiest life a soul is capable of in this world; and much of this consists in a conversing with God in the duty of secret Prayer: And all this flows from a due apprehension of God's omniscience and omnipresence, and this reason Cyprian renders, 
Denique magisterio suo Dominus secrete nos orare precepit in abditis & secretis vel semotis locis, in enbiculis ipsis, quod magis convenit fidei, ut sciamus Deum ubique esse praesentem, audire omnes, & videre, & majestatis suae plenitudine in abdita quoque & occulta penetrare, sicut Scriptum est, Jer. 23.23, 24. & Prov. 15.3. Cypr. Serm. de orat. Dom. p. 409.  why Jesus Christ here doth prescribe our Closet-devotions, as most agreeable to our Christian Faith, that we may know God is everywhere present, hears all, and pierceth with the fullness of his Majesty into the inmost rooms, and hidden places according to the Scriptures: And truly, this is a Doctrine worth confirming by such a practice; and this is a practice worthy of such a Doctrine: That's the third Reason.   

SECT. iv The last Reason is drawn from Gods rewarding openly.  
4. LAstly, The Text saith, Thy Father that seethe in secret will reward thee openly: This Reason is drawn from God's munificence: Wherein we have, 1. The promise, that's a reward, 2. The manner of performance openly: This is a comfortable Circumstance, 'tis worth something to know that our labour is not lost, it shall be rewarded, yea it shall be rewarded by God, whose rewards are great like himself, yea it shall be rewarded by thy Father. A Father takes in good part a little service from an obedient child, and gives a great reward for a little work; yea Closet-Prayer shall be openly rewarded. The observableness of the mercy inhanceth the rates of it; tending more to the Christians comfort, example to others, encouragement to right worshippers, and glory to God: All these things might take up much time, but I shall only hint what is that open reward that God gives to such as are constant in Closet-Prayer: That's these four ways.  
1. By returning a visible answer to secret Prayer: None saw jacob's wrestling hand to fist (as it were) with the Angel; 
Gen. 32.24. with Chap. 33.4.  but all might observe the loving embraces betwixt that good man and his hostile brother Esau: There was no witness of Moses' intercession for Israel in the Mount; but all the congregation and the whole world, 
Exod. 32.10, 11, 14.  may bear witness of Gods hearing his Prayer, for sparing an offending people: When Eli observed Hanna's lips move, and heard no voice, he misjudged her to be a drunken woman: but the truth is, she was busy with her God in earnest Prayer; and though he knew nothing of it then, yet afterwards he saw the effect, 1 Sam. 1.13. with ver. 27. For this child I prayed; and the Lord hath given me my petition which I asked of him: (Ecce signum) behold a sign of his favour! behold an evident token that I prayed in truth! Many a time, yea many a time was I provoked by my scoffing adversary Peninnah, and as often did I make my moan to my Heavenly Husband; and see here the fruit of my sincere devotions in a corner: None saw my Tears, all may see my Child; none heard my cries in Prayer, but the voice of my Samuel may be heard by all Israel: He shall carry the memorial of answer to secret Prayer in his name to the grave: And cannot many a soul speak the same language? Cannot you seal to the same or like experiment? Cannot some of God's children say, This mercy I got from God in such a Room, Chamber, or Closet? No creature upon earth knew what I did there. But now all may see the happy effects of my hard travel, I find that 'tis not in vain to seek God in private; none knows the meaning of the mercy but myself. I may call it Napthali, 
Gen. 38.8.  for with great wrestle have I wrestled with my God and prevailed. This mercy bears a double price to all the rest, for 'tis won by Prayer, and now may be worn with praises and triumphing; so that a soul may say, This is my God, I have waited for him, he will save me, 
Isa. 25.9.  this is [my God] Jehovah, I have waited for him, I will be glad and rejoice in his salvation: Lo here he is, I can now make my boast of my God. Wicked men are wont to say, Where is thy God? Now I can answer them, Lo this is he that returns such answers to my Prayer, that, appears so gloriously for me, This is my God in whom I have trusted, on whom I have called, and he hath answered, I am not disappointed: Blessed be God, these appearances are the visible returns of my secret prayers.  
2. God rewards secret prayer openly, by discriminating Providences in a common calamity: God usually takes them into the chambers of his protection that retired themselves into chambers of devotion: 
Isa. 26.20.  They that enjoy most of God, shall be best secured by God: Psal. 91.1. He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty: i. e. He that by faith and prayer hath got most intimate communion with God, is lodged in the safest shelter in the day of danger: And who is so likely to enjoy God as that Christian that waits much upon God in secret; he gets into God's secret place, who is much with God in secret places: David put up many a hearty prayer in solitary caves; and how remarkably doth God secure him in the day of apparent hazard, to the conviction of Saul and his Courtiers? We find the mourners in Zion lamenting secretly the abominations committed openly, and God sets an obvious character upon their foreheads, seen discernably by the destroying Angel, and known apparently by the effects thereof to the world in their exemption from the general stroke of desolation, Ezek. 9 
Jer. 13.17. with Chap. 39.11.  4, 6. Jeremiahs' soul weeps in secret for the pride and profaneness of Israel; and he was strangely secured in the day of Israel's dreadful destruction: 'Tis very remarkable, what's recorded in Gen. 19.29. God remembered Abraham; and sent Lot out of the midst of the overthrow: Why, what did Abraham? The former Chapter tells us, that Abraham had been with God in Prayer in secret, and this was the effect of it, God will snatch Lot out of that dreadful burning as a return of secret Prayer: God takes a time to put a difference betwixt his praying people and others: Faith and Prayer are two feet of the soul, whereby the righteous run into the Name of the Lord which is their strong Tower and are safe: 
Prov. 18.10.  A soul hid with God, cannot be hurt by men: If any be secured in a day of danger, 'tis those that are most with God in a corner: Floods of great Waters, shall not come nigh to praying Saints. Psal 32.6. Hence saith David, ver. 7. Thou art my hiding place, thou shalt preserve me from trouble: Some way or other God will attest and testify the integrity of his praying servants before the World: 
See Psal. 31.19, 20, & 91.15.  Thus he dealt in the case of Job: God's Children may be long concealed from the view of men, both as to their persons and actions; but in God's good time he brings them out with honour, as he did with Elijah: Sometimes God gives clear demonstrations of his tender affection to his despised Saints in the view of the world: Rev. 3.9.— I will make them to come, and worship before thy feet, and to know that I have loved thee: This is not a religious adoration, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seize ad pede● alicujus subjectionis causa provolvere; qualiter catelli heris suit adblandiuntur.  but a civil reverence due to real Saints as an evidence of repentance, or special respect; as dogs fawn upon their Masters, laying themselves at their feet: As the word imports. Natural conscience sometimes doth homage to the image of God in the Saints: However, this is a well-known truth, that as God hath brought forth wicked men's secret works of darkness, into open light, to their confusion in this world: So he hath clearly discovered his Saints upright services in secret corners, to their honour and safety in the nick of time: Jaddus hearing of Alexander's approach to Jerusalem, set himself to pray; then put on his priestly garments and met the Conqueror, who fell down on his face before him. Parmenio asked him, why he adored the Jews Highpriest, 
See Clarks general Martyrol, Fol. 5.  when as other men adored him; Alexander answered, I do not adore him, but that God whom the Highpriest worshippeth; for in my sleep I saw him in such an habit, when I was in Macedonia:— But examples of this nature are frequent everywhere, what strange effects prayer hath brought forth, both for defence to the Saints, and offence to their Enemies; so that the clear evidence hereof hath wrested from many stout opposers, that acknowledgement of the Queen of Scots, that she feared more the prayers of John Knox, than an Army of ten thousand fight men: But this is the second branch of this last reason. God openly rewards by manifest deliverances in time of danger.   

SECT. V The third way of rewarding secret Prayer, is, Increase of Grace.  
3. GOd rewards secret Prayer openly by conferring upon secret wrestlers more eminent gifts and graces of his Spirit, and such as shall be taken notice of by others: They that are most constant in secret Prayer, shall be most eminent in open Prayer: Such as with Moses converse with God in the Mount, shall have shining faces: The beauty of the Lord shall be upon them: When a soul hath been with its God in a corner, the effects are so remarkable, that others shall take knowledge of him that hath been with Jesus: And it must needs be so; for, conversing with God is of a transforming nature, 2 Cor. 3.18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord: God's appointments are as glasses through which we may see the face of God. Now there are two sorts of glasses, broader and narrower; the broader glasses are public Ordinances, and the narrower glasses are these private Duties: In both these a soul may seek and see the face of God, and so become like him; for, seeing here is assimilating; as the Vision of God hereafter is glorifying: Oh 'tis a beautifying and beatifical fight to see God Fullness of grace is the best thing in glory; peace and joy are but (as it were) the gloss and varnish of this fullness of grace: Now the more a soul enjoys God, the more Godlike and Heaven-like he is, for his graces shine brighter, and he is still mounting higher: And private or secret duties are notable ways of communion with God: yea sometimes a soul may miss of Christ in public Ordinances, and find him in secret; so some interpret that place in Cant. 3.24. 
See Mr. Cotton in loc.  The Soul had sought her beloved in the bed of Temple-worship and public Ordinances: In the streets and broad ways of Synagogues and communion of Saints, still she found not her beloved; then she seeks him in conferences and occasional meeting with the watchmen, but she can yet hear no tidings of Jesus Christ, but, saith she, It was but a little that I passed from them, but I found him whom my soul loveth. Observe it, this was not when she was past all means in a way of neglect of, or being above Ordinances; for she was seeking him still, which implies the use of means, only she had past the public without finding, and now she is in the use of private helps, the after-duties of Meditation, Self-examination, secret Prayer, and therein the soul finds God; not that this reflects disparagement on the public Ordinances, but to show that God is a free Agent, and to be an engagement and encouragement to us in the use of all God's appointments: And when the soul thus finds God in a corner, it carries away something of God that casts a sweet perfume upon his person and acting, that is taken notice of by others; It may be said of such a soul as Isaac spoke of his son Jacob, Gen. 27.27. See, the smell of my Son is as the smell of a field which the Lord hath blessed. So when a serious Christian comes down from his Closet where he hath met with his God, oh what a sweet perfume of well-scented graces doth he cast forth? The savour of Religion is upon him, some breathing odours of holiness break from his lips, hands, and feet; the power of Godliness doth manifest itself in his expressions, actions, conversation: Where hath such an one been? Surely he hath been conversing with God; there is the lively image and inscription of God upon him, and while that blessed frame continues, he is not like himself; as he excels carnal men at all times, so now he excels himself: Yea observe it, A soul conversing much with God in the duties of Meditation and secret Prayer grows taller by head and shoulders than other ordinary Christians: As all godly men are more excellent than their neighbours, so a soul that waits much on God in secret Prayer, is more excellent than most of his Godly neighbours; and it appears so at present by his gifts in Praying, and may appear in his support and comfort in the day of suffering: Oh what a mighty man in Closet-Prayer was magnanimous Luther? And what noble achievements did he go through? 
Clarks general Martyr. c. 29. fol. 243.  William Gardiner Martyr in Portugal sought out solitary places for prayer before he attempted that strange act of public opposition to Idolatry, in taking the host out of the Cardinal's hand, trampling it under his feet, and with the other hand overthrew the chalice: Which act though it may seem scarce warrantable in an ordinary way; yet shown an heroical spirit for the main, obtained by a conscientious attendance upon God in the duty of secret Prayer: 
Ibid. fol. 318.  Take one instance more, it is Mr. George Wischard [or Wiseheart] one of the holiest men and choicest Reformers that Scotland ever had. One night he gate up and went into a yard, there he walked in an Alley for some space, breathing forth many sobs and deep groans, than he fell upon his knees, and his groans increased; then he fell upon his face. Two men watched him, and heard him weeping and praying, near an hour, so went to bed again: As this Saint was much with God, so the Lord was much with him in preaching, prophesying, acting bravely, and suffering death cheerfully. Surely the Spirit of God and of glory rested upon this man of God, if ever upon any, the adversaries themselves being Judges: This is a great truth, they have been most eminent, that have been most with God in secret Prayer: let Scripture and History speak, time and room would fail me to enumerate. Who more famous for piety and learning of late years, than the great Usher? It was his usual practice to sequester himself into some privacy, 
Dr. Bernard, the life and death of Dr. Usher, p. 27.  and to spend it in strict examination, penitential humiliation, and ardent supplication, and this he found sweet to his soul; and others saw the effect.   

SECT. VI The last reward of secret Prayer is at the great Day.  
4. THe last and chiefest reward that our heavenly Father will bestow on those that have waited on God in secret Prayer, will be the open acknowledgement and acceptance of them at that solemn day of Judgement, when the whole World shall be summoned before the Lord, And every one shall receive the things done in his body, according to what he hath done, whether it be good or bad, 2 Cor. 5.10. Then our blessed Saviour, who shall be Judge, will single out this seed of Jacob, and tell them they have not sought his face in vain; he will now solemnly acknowledge them before his Father and all the holy Angels, as persons with whom he hath had familiar acquaintance in a corner: Oh the joy and triumph in such a public acknowledgement! When our dear Redeemer shall speak such a language as this before those myriads of creatures! This or that soul (calling it forth with honour) though not taken notice of in the World for Religion, much less for worldly Greatness, hath yet had intimate familiarity with myself, and I with him; he hath performed many a solemn duty which none but an omniscient eye hath seen: though he hath lived obscurely in the World, and hath been little known to eminent Preachers or Professors; yet he and I have been long and well acquainted. I have had his company many times in a corner, and now I cannot but remember the kindness of his youth and old age, the love of his espousals when he went after me in solitary places, rather than want my presence: He hath visited me in duty, and I have visited him in mercy: Oh what mutual embraces, and reciprocal exchanges of love have there been betwixt us! He hath owned me, and I have owned him in the day of adversity: When ever he had any doubt or want, or fear, or affliction, I heard from him in a Closet; he sent his winged messenger of a believing Prayer to the throne of grace, and I took it well from him. I did not despise his person, or deny his suit; when others have been sporting away time in vain recreations, or damning their souls in profane practices, this ransomed Believer when he could steal a little time, run into a corner, and there did make his moan to me; and then I gave him something worth his pains, I sent him away with a cheerful heart and thankful tongue: And now take notice all ye Angels and Men, I declare that I accept this Soul's labour of love, and pardon all its imperfections, & set him in my immediate presence in eternal mansions: He that separated himself from the world, shall now be separated from the goats, and be set on my right hand; he that longed so much to enjoy me, shall everlastingly enjoy me, without cessation, or interruption: Oh blessed day! Oh transcendent reward! Is not this a rewarding openly? You'll say, How do you know that Jesus Christ will thus bespeak a praying Soul? I reply, though we know not the form of words he will speak, yet that a discovery shall be made of the acts of piety and charity, Mat. 25. evidently declares. Yea, that secret duties shall be brought to light as well as secret sins, the Scriptures declare, 1 Cor. 4.5.— Who will both bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God: Then good men shall receive open approbation and commendation for their holy exercises in secret places: Then will God wipe off all reproaching calumnies of blackmouthed liars, wherewith they have bespattered the reputation of praying Saints, and clear up their uprightness as the noonday, by letting the world see, how the Saints spent their time in corners, both alone, and with their fellow-Christians, not in plotting but praying; yea pleading for those that persecuted them. Oh blessed day! Oh happy Resurrection of bodies and of names. Surely then praying souls will not then repent themselves of all their pains in private, when they poured out their hearts in prayers and tears, since now they are rewarded with such a blessed Euge, and are openly entertained into their Master's joy and Father's Kingdom.    

CHAP. III. The first Use, of Information.  

SECT. I. Concerning Places of Prayer.  
1. IF Closet-Prayer be a Christian Duty, than it shows us, that in Gospel-times God stands not precisely upon places: this holy Incense may ascend to Heaven with as much acceptance upon the golden Altar (the merits and mediation of Jesus Christ) as well in a private Chamber as a public Church. Some have scornfully called private devotions, by the derogating title of Chimney-Prayers; and think to confine all religion to public places: yea a great Scholar said once, God heard Prayer in a consecrated place [Non quia precatur, sed quia ibi] not because men pray, but because they pray there, as though the conceited holiness of the place added some virtue to the Prayer, 
Judaismus est, alligare religionem ad certa loca. Hospin de orig. Temp. lib. 4. c. 2.  or rendered it more acceptable to God. This is worse than plain Judaisme, to tie Religion to places: The true Gospelized Christian hath otherwise learned Christ. 'Tis true, in the Old Testament dispensation, after the erecting of the Temple, Prayer was to be made at it, or towards it, as it typified Christ, by whom our prayers are accepted: But that holiness being ceremonial, 'tis now abolished by the Gospel: Now that takes place, in John 4.21. Woman, believe me, the hour cometh, when ye shall neither in this Mountain, nor at Jerusalem, worship the Father, i. e. God now doth not so much stand upon the place, as the manner of worship, that they worship in spirit and truth, ver. 23.24. Now is the prophecy accomplished, Mal. 1.11. In every place, Incense shall be offered to my Name. Which the Apostle also asserts expressly, 1 Tim. 2.8. Much hath been said in controversy concerning the holiness of places; but this seems to be an undeniable argument against that Conceit, that if some places be holy by the Church's consecration of them to holy uses, than it followeth that other places not so consecrated, howbeit applied to the same holy use, are more profane, and less apt to divine worship than places consecrated: which would directly contradict the Scriptures last mentioned. 
Eccles. polit. lib. 5. c. 16.  Indeed Hooker teacheth that the service of God in places not sanctified, as Churches are, hath not in itself such perfection of grace, and comeliness, as when the dignity of the place (which it wisheth for) doth concur, and that the very Majesty and holiness of the place where God is worshipped, bettereth even our holiest and best actions: Thus he. 
Confer. with Hart. c. 8. Divis 4. pag. 491.  To whom we dare not subscribe; but rather say with Dr. John Reinolds, that to us Christians no Land is strange, no ground unholy: Every coast is Jewry, every town Jerusalem, and every house, Zion; and every faithful company, yea every faithful body, a Temple to serve God in.  
But I shall not undertake a dispute upon this subject: The duty of the Text clears it, If God command and accept Closet-Prayer, than he doth not make so great a matter of the place for this duty as some imagine, since it cannot be imagined that Closet-Prayer can be performed ordinarily in a consecrated place (as they call it;) and there being no such place where a duty can be performed, to which God hath more expressly promised a reward, than what is performed in a Corner or Closet; and therefore we have no warrant to expect acceptance merely upon the account of one place more than another.  
Indeed, there is a common practice of some persons, which is, to perform their private devotions in public places. For you shall see some at their entrance into a Church or Chappel, whatever public worship is in hand, fall down upon their knees, or put their hats or hands before their faces, and so fall to Prayer. I will not call this the sacrifice of fools, but I judge it very unseasonable: for we should join with God's people in the public Ordinances, and prefer them before any thing that we can then undertake: The original of this practice was, 
Eo proposito Dominus ●…etat in conventu or are, ut à conventu videatur: Chrysost. Ho. 13. op. in. perf. sup. Math.  a conceit that the place was more holy than their own houses; and that their Prayer shall be heard there rather than at home: 'Tis too sad a sign they had not prayed before they came thither. I am sure, it favours rankly of a Pharisaical spirit, for this is the fault our Saviour here rectifies, which was their private praying in public places; and in opposition thereunto directs his Disciples to the duty of the Text, which is to pray in their Closets.   

SECT. II. The Nature of Prayer.  
2. WE may hence be informed concerning the nature, usefulness, excellency, and efficacy of the duty of Prayer: I speak not now of Prayer in general, but in reference to Closet-Prayer. And on that account there are two Consectaries hence, concerning Prayer.  
1. It follows, that Prayer is an immediate worship of God: For what hath been said, shows that we have to do immediately with God, yea that a man alone singly hath to do with God: therein it's different from other parts of Gods instituted worship, which doth necessarily require company; as in preaching of the Word, there must be hearers; in the seals of the Covenant, as in Baptism and the Lords-Supper, there must be a society, such a number as may be called a Church: Hence the latter is called a Communion, because saith the Apostle, 
1 Cor. 10.16, 17.  We being many are one bread, and one body: But it is not absolutely or essentially requisite to Prayer, that there be a society; one man or woman, by him or herself alone, may perform this duty of Prayer as acceptably to God, as if in the company of a thousand Saints: We deny not the public or private Meetings of God's people for Prayer; but withal affirm, that the nature of the duty is such, that it may be performed solitary and alone: Hence Schoolmen distinguish of Prayer, 
Aq. 2: 2ae q. 83: Art. 12.  that it is either [Communis or Singularis] Common or Singular: Both have their place and use: Though they lay great stress upon Christ's promise, in Mat. 18.20. promising to be where two or three are met in his Name; which as we deny not, so we assert the force of this Prayer of a single person according to the Text: We give both their due, without comparisons.  
2. Prayer cannot be stopped in its ascent to God: All the persecutors on earth, cannot hinder a soul's praying. This is demonstrated two ways: 1. A Child of God banished out of all human society may pray still. Suppose a man were rejected by men, and ejected out of all companies of men, and were shut up in the Closest Prison, or shut out in the remotest Wilderness; suppose a man were in the Caves and Dens of the Earth; yet still he might pray and be heard, according to Solomon's Prayer, that, If God's People were carried captive into the Land of their Enemies, far or near, yet if they repent and prayed unto God towards their Land, and that House of God; then he begs that God would hear them: and God testifies that he did hear this Prayer of Solomon, 1 King. 8.46, 48. with chap. 9.3. The passage to Heaven is as near and open from one part of the earth as another: therefore David saith he will cry to God from the end of the Earth, Psal. 61.2. A notable instance for this we have in Jonah: he was got into the bottom of the Sea (as far from Heaven locally as one could imagine) into a great Fish's belly, which he calls the very belly of Hell; and as he was then far from men, so he looks upon himself as cast out of the sight of God, and he pathetically expresseth his misery and hopeless state. What doth he in this doleful plight? Why he will look towards God's holy Temple, Alas poor Jonah knew not now which way the Temple stood, he had but a short prospect in that dark and narrow Prison; yes, faith can set Jonah upon one of the Mountains of Israel, that thence he may see as far as Mount Zion, and reach as high as Heaven; he prays, yea cries; God hears, and delivers: as low as he was he knocks at Heaven gates, and his Prayer doth pierce the Clouds, it makes bold, and steps in, My prayer, saith he, came in unto thee, into thine holy Temple, Jonah 2.2, 7. Oh the strange and swift motion of a believing Prayer! Let the praying soul be where it will, the Prayer will come to God's ear, and get an answer.  
2. A Child of God that cannot speak a word, may put up an acceptable Prayer: suppose the tongue which is the organ of speech, were cut out, yet a Saint cannot thereby be obstructed in his access to God by Prayer. For, as Amesius saith, [Oratio formaliter est actus voluntatis] Prayer is formally the act of the Will; desire is the soul of Prayer which God may hear, though it be not expressed, for he knows the heart, Psal. 10.17. Lord thou hast heard the desire of the humble: A Saints desire is a real Prayer; if the desire be right, words are but the outward garb, habit, or  (as I may so say) of Prayer, the carcase or shell of the duty, ardent desires are the life, kernel, 
Exod. 14.15. 1 Sam. 1.13. Neh. 2.4.  marrow of the performance: Hence we find that Moses, Hannah, and Nehemiah, are said to pray, when Scripture doth not express a word they speak, nor is it probable they did make an articulate sound: I speak not this to indulge carnal men in their lazy conceited ejaculations, 
Deus exaudit non solum preces indicativas sed & optativas, Luth.  as though they could pray well enough, and never speak; or while they are working, walking, talking: Let me hint a word by the way to these. Consider, silly soul, God hath given thee a body, and thou must offer it to God as a reasonable sacrifice; thou art bound in conscience to pray and praise God with thy tongue, which is thy glory; yea let me tell thee, if thou hast those members of body, and an opportunity to pray thus solemnly with thy tongue upon thy knees, and dost never do it, I question whether thou prayest at all or no, since thou livest in the apparent neglect of a known duty: What I speak of the Saints real (though sometimes without vocal) Prayers is to commend the duty, and comfort those Saints that may be put to these exigencies, that though they cannot speak, yet they may pray, and be heard and answered.   

SECT. III. Showing the Power of Prayer.  
I Might from hence take occasion to discover the strength and efficacy of this duty of Prayer, from the consideration of Closet-Prayer: though but a poor single person get upon his knees in a Corner, and have no creature to help him, yet he can even undertake to grapple with the omnipotent and eternal God, yea by his strength may have power with God, as we heard of Jacob; who by single wrestling with him (hand to fist as it were) wrestled a blessing from him: One poor single Elijah could stand against at least four hundred Prophets of Baal, 
1 King. 18.36.  and prevail, having recourse to the living God by Prayer, yea the Apostle tells us, that this Elijah, though but a mortal man, yet he shut up and opened Heaven, that it reigned, and reigned not, according to his Prayer; hence he infers an universal Maxim, that the effectual servant Prayer of a righteous man avails much; and illustrates it by that notable instance, James 5.16, 17, 18. But some may object, Elijah was a great Prophet, an extraordinary person; he might prevail when we cannot: he answers, He was no more than a man, a Man subject to like passions as we are, a sinful creature; he prevailed not for any merits of his own, but through faith in the Mediator of the Covenant, and so may we. There's not the meanest Child of God but hath the same plea: 
Mr. Gurnal on, Eph. 6.10. p. 42.  God hath strength enough to give, saith one; but he hath no strength to deny. Here the Almighty himself (with reverence be it spoken) is weak: even a child, the weakest in grace of his family, that can but say, Father, is able to overcome him for Prayer is in a sort omnipotent; it can conquer the invincible Jehovah, 
Vincit invincibilem, ligat omnipotentem.  and bind the hands (as it were) of an omnipotent God, so that God is fain to cry out to wrestling Moses, Let me alone: 'Tis said of Luther; That man could do with God even what he would. Prayer hath a kind of commanding compulsive power: That's a strange Text, Isa. 45.11.— Ask me of things to come concerning my Sons, and concerning the work of my hands command ye me: So some take it; ye shall find me as ready to do you service, as if ye had me at command: yet this must be warily received, not as though God were forced to any thing against his will, but when God's people pray aright in the name of Christ according to his will, 
1 Joh. 5.14.  he heareth them; and this he attributes to Prayer, for the credit of that duty and encouragement of praying souls: That's a notable Text to show the readiness of God to answer Prayer, Joh. 16.26, 27.— I say not unto you, that I will pray the Father for you, for the father himself loveth you.— Christ in this place doth not simply deny, that he will intercede for them; but shows how ready God is of his own accord to grant the Saints petitions: They shall not be put to any great trouble about it, but shall be quickly dispatched in their errand to the Throne of Grace: For as 
* Exiguus gemitus in auribus Dei fortissimas est clamour; & ita coelum & terram replet, ut praeter eum Deus nihil audiat, atcompescit omnes omnium aliarum rerum clamores: Luth. tom. 4.  Luther speaks, a poor groan in the ears of God is a mighty noise, and doth so fill Heaven and earth, that God can hear nothing besides it, and silenceth all other tumults to hearken to it.  

Of what an easy quick access  
My blessed Lord, art thou? how suddenly   

May our requests thy ear invade!  
To show that State dislikes not easiness:  
If I but lift mine eyes my suit is made:  
Thou canst no more not hear, than thou canst die:   
See more in Herbert's Poems, pag. 95.   

SECT. iv Showing the property of a true Christian.  
ONce more I might show the duty and property of a sincere Christian, that can make this excellent use of solitariness: Carnal persons love not to be alone, except they be such whose constitution inclines them to Melancholy, and then they sit poring on things without profit; 'tis only the gracious soul that can tell how to make the right use of solitariness by having recourse to God: No man cares for being alone but the serious person; and no man cares for going to God when alone, but the sincere Christian: Man is a sociable creature, and naturally we have no mind to entertain ourselves by ourselves; A carnal heart hates a domestical audit, men that have shrewish wives love not to be at home, and persons that have guilty consciences cannot endure to hold discourse with them, left they be tormented before the time: Oh but a Christian that is upright, and downright, would know all that concerns his own heart; the best and worst; therefore he communes with his own heart, 
Psal. 77.6.  as David did; and left he miss or mistake in his search, he turns him to the heart-searching God by Prayer, and cries out to him to search his heart and discover him to himself: The life of Religion consists in a souls communion with God in secret; a man hath so much Religion as he hath betwixt God and his own Soul, and no more: A true Saint dares approve his heart to God in a Corner: He is there exercising himself, like a Soldier by himself handling his Pike, and keeping his postures, that he may be better fitted for a more solemn onset: Yea a Christian doth purposely withdraw himself from company that he may converse with God: Papists are true Christians Apes: hence comes the solitary life of Monks; pretending to imitate Eliah, and Elisha, John Baptist and the Apostles: but 'tis acknowledged by Hierom, and great sticklers for a monastic life, that this practice begun not till about the year 260, or 300. Some say Hilarion, others Paulus Thebaeus, others Antonius, begun this manner of conversation: But certainly there is a vast difference betwixt those ancient Christians solitary life, and the Papists way of Monastic living, 1. Those first Christians lived solitary of necessity that they might lie hid more safely in a time of persecution: 2. They were not compelled to give all to the poor; 3. They were not bound to a certain Rule, nor did they engage themselves by a perpetual Vow to that place and state, 
Vid. Perk. Demonstr. problem. Monach. p. 227, 228.  but might change their manner of life if they saw good; they were not bound as to meats, marriage, fasting; 4. These ancient Monks were of the Laity, not of the Clergy, nay not so much as Deacons, or Presbyters: 5. They had no conceit of merit in a Monastic life, till these latter ages: I may add, 6. 
Clarks Eccles. Hist. fol. 13.  Those ancient Monks had a particular Calling and did work, as the Monks of Bangor that lived by the sweat of their brows; and, 7. They were not tied up from conversing abroad as there was occasion; and occasions there are manifold: 'Tis not fit persons should be always cooped up in a Corner, but that they be of use to others in their places and capacities: We were not born for ourselves, nor must we live only within ourselves, which would contradict the Law of Love and Charity: 
Vita solitaria communi inferior est; quia importunis cogitationibus plena, quae tanquam muscae minutissimae de timo surgentes, volunt in oculos co●dis & interrumpunt Sabbathum mentis: Ivo Carnatensis Epist. 258. Videses plura in Perk Ubi supra, demonstrat. Monasteria veterum, ut plurimum, faisse scholas publicas, i. e. communitates docentium & discentium.  A constant solitariness exposeth persons to a world of temptations, it is not good to be alone, saith Solomon. An ancient could speak it from his own experience, that a solitary life is inferior to a common conversing, because 'tis full of importunate cogitations, which like little flies arising from dung, fly in the eyes of the heart, and interrupt the Sabbath of the mind: Thus he.  
But I need not trouble you with the mention of Popish Fopperies. A right-bred Christian, that hath learned the truth as it is in Jesus, being thrust into a Corner, knows how to improve solitariness for soul-advantage; and voluntarily doth withdraw himself into a Corner, that he may set himself to the work of God in good earnest: Hence saith the Apostle, concerning Husband and Wife, 1 Cor. 7.5. Defraud ye not one the other, except it be with consent for a time, that you may give yourselves to fasting and prayer:— Thence note, that it's convenient sometimes for Christians to sequester themselves from nearest Relations, 
Vide Pareum in loc.  that they may have freer communion with God in holy Duties: Only let these four cautions and limitations of the Text be observed, 1. That it be with mutual consent, 2. But for a Season, 3. The end, an advantage for Fasting and Prayer, 4. That they come together again: This respects not every days ordinary performances; but some solemn undertake of stated and extraordinary Fasts in a day of danger or calamity; at which time, the Bridegroom is to go forth of his Chamber, and the Bride out of her Closet, Joel 2.16. i e. to sequester themselves from conjugal delights, to afflict their souls by Fasting and Prayer: But in these cases, a sound Christian's due discretion regulated by the general rules laid down in Scripture, will help in such performances, that he may not dash on either rock, of Superstition or Negligence; but maintain a closely and constant communion with God, both in the duties of his general and particular calling in public Ordinances, and in private and secret duties.  
Thus much for the first Use.    

CHAP. IU. The Second Use, viz. of Reprehension.  

SECT. I. Wicked men reproved.  
1. HEre is just ground of sharp rebuke to all graceless, prayerless persons, who understand nothing of this duty; they know not what it is to tug and struggle with the Lord in Closet-Prayer, David saith, The wicked through the pride of his countenance will not seek after God, God is not in all his thoughts, Psal. 10.4. He cannot pray aright any where, much less in secret: the same Psalm tells us what he doth in secret, ver. 8, 9, 10. In the secret places doth he murder the innocent, his eyes are privily set against the poor: The Apostle saith, It is a shame even to speak of those things that are done of them in secret, Eph. 5.12. Oh the abominable practices of profane spirits in a corner! Their consciences can tell them sad stories of secret sins, which none but the God of Heaven and themselves know of, yea because they see not God, they think God sees not them; like the silly bird, because she thrusts her head into a bush, thinks she is hid from the Fowler, though her body be exposed to open view; carnal men's Maxim is like that Monkish one, [Caute si non Cast,] Carry it warily, if not chastely, if they can hid their sin from men, they take no notice whether God see them or no; and, from wishing that he did not see, begin to suspect whether he do see or no; and at last arrive to those men's arrogant demand, Who seethe us? Or that positive conclusion, Psal. 97.4. The Lord shall not see, neither shall the God of Jacob regard. But what saith the Psalmist to these brutish So●s? He that planted the ear, shall he not hear? He that form the eye, shall he not see, ver. 9 Let these Atheists know that God sees, and sets down all their secret wickedness, and will bring it forth before Angels and Men at the great day of reckoning: The sin of Judah is written with a pen of Iron, 
Jer. 17.1.  and with a point of a Diamond, it can never be razed out but by the blood of Christ; and though, by multiplied acts of notorious sinning, some may blur the engravings of sin on the table of their heart, yet it shall be as writing with the juice of Lemons, being held to the fire of God's wrath, 'tis as legible to the conscience as the first moment when the sin was committed: Oh the secret wickednesses that wicked men have to reckon for! But where are the secret Prayers? Alas, how rarely or how formally do they wait on God alone? Custom, vain glory, and carnal interest may put them on joining in public Prayer, or Family-duty; but they are strangers to this spiritual selfdenying duty of Closet-Prayer: The carnal hypocrite exposeth all to open view; he is like an house with a beautiful Frontispiece, but every room within is dark, as one saith; he is a rotten Post fairly guilded: he hath dressed himself in the garb of Religion, and will be as devout as the best in Temple-worship; but follow him to his Closet, he cannot afford God one hour in a week; he doth not make conscience of secret Prayer: this gains him no credit with men, and therefore is little used. This (rightly performed) opens the heart to God, which the unsound professor dare not do: I shall show hereafter, whether the Hypocrite may use Closet-Prayer, and wherein he is distinguished from a sincere soul in that duty: At present I am reproving those that never use it, that look upon it as below them; they either dare not be alone, or scorn to stoop so low, and sigh out their hearts to God in a corner, as though they would not be beholding to the great God for any mercy; but in their hearts and practice speak the language of those proud Atheists in Jer. 2.31. We are Lords, we will come no more unto thee? But let such know they shall die like Men, and be damned like Devils; that imagine they are gods, and will not be beholding to our God for mercy: Lord have mercy on these poor prayerless sinners, that understand not the necessity and mystery of Closet-Prayer, but look upon it as needless, and are ready to say, It's more ado than needs: but let these prepare to make good that desperate assertion at the Bar of God's justice with flames about their ears, and let such know that God will answer their cavils against plain duty, after another manner than his Ministers can do now. To which dreadful Judgement, we leave them, except prevented by a speedy and sincere Repentance.   

SECT. II. The Godly reproved.  
BUt the persons to be principally reproved at present, are the professors of Religion, that acknowledge this to be a duty, but grievously neglect it. I fear, God's Children are not so constant and conscientious in the performance of this duty of Closet-Prayer as they ought to be. Are not good Souls guilty of frequent omissions, intermissions, at least negligent performance of this duty? It was one of old Mr. Dod's Instructions, that at night we should ask ourselves, Have I twice this day humbled myself before God in private? 

Who goes to bed and doth not pray,  
Maketh two nights to every day.  Herbert.  And again, How did I pray, in Faith and Love? I am afraid, many of us should give but a sorry account of these serious inquiries. Let's be ashamed, lay it to our hearts, and give God glory by repentance and reformation.  
For the humbling of our hearts in this case, let me propound these ten awakening Interrogatories, that we may mourn for our neglect of this duty of Closet-Prayer.  
1. Are you not very unlike Jesus Christ? Is not he the perfect copy that we should write after? And do we not find him often in private Prayer? We meet with him in this solitary duty sometimes in the day, 
Luk. 6.12. Mat. 26.36.  sometimes in the night, sometimes all night; in a Garden, in a Mountain, he took all opportunities to go to his Father; All the days of his flesh he offered up Prayers and Supplications with strong crying and tears, Heb. 5.7. As he was a man of sorrows, so he was a man of Prayers, and the sharper his sorrows, the stronger his cries, Luk. 22.44. Being in an Agony, he prayed more earnestly: And was not this for our example? And for our advantage? Should we not learn of him? Nay, doth not our very Christianity consist in our conformity to Christ? Alas, how unlike him are most of us? Shall we pass for Christians, that follow not his steps? Was it not blessed Paul's study, and ambition to be conformed to this blessed Pattern? Can we imitate a better person? Was it necessary, Christ should wrestle for us, and is it not as necessary we should wrestle with God for our own souls? Or, doth Christ's praying for us excuse our pleading for ourselves? No no, as it was for our example and benefit in the days of his flesh, so his present intercession in Heaven doth both imply and encourage our praying: for we are to ask in his name, and employ our dear Advocate, that we may speed: And shall not we (as it were) set him a-work, and send up our Prayers to be mixed with his sweet incense? The Lord humble us for, and pardon to us our neglects and omissions!  
2. Are you not herein very unlike the Saints of God? The seed of Jacob are wrestlers with God. God hath no Children stillborn, they all cry Abba Father: Jacob wrestled with God in secret Prayer, and ever since, all the Saints in all ages have born that name, Psal. 24.6. This is the generation of them that seek him, that seek thy face, O Jacob, Selah, i. e. That seek the God of Jacob, as Jacob did. 
Psal. 32.6.  And indeed every one that is godly will thus pray. There might be brought a cloud of witnesses in all ages of praying Saints, that conversed with God in secret: 'tis recorded of the Apostle James, that his knees were as hard as Camels feet with praying: Some have sought out for private places to pray in, others have risen out of their beds to pray; others have set days apart to humble themselves in secret by Fasting and Prayer, others would never adventure on business without seeking God: Such as are acquainted with Ecclesiastical. Histories, or Christian Experiences, may find store of instances of this sort: And why should we be unlike our Brethren? Have we not all one Spirit, as well as all one Father? And is not this a Spirit of Grace and Supplication? And is it not that which on all occasions draws the Soul to its Father? 'Tis said of Paul, when newly converted, Behold he prayeth! Act. 9.11. Others do not see it, but I know it; there he is in a corner, sighing and seeking me, Go Ananias, inquire for him, he is now one of you, a real Convert, for, Behold he prayeth: A Soul praying in secret is worthy observation, there's an Ecce put upon it, Behold he prayeth! And why should we that pretend to be Saints be unlike our brethren?  
3. Are you not herein unlike yourselves in former times? When God did at first work upon your hearts, did you not then run to God in a corner? Did you not set yourselves intently to the duty of secret Prayer? How often did God find you by yourselves, sighing, sorrowing, weeping, bleeding, breathing after God, pouring out your hearts like water before the face of the Lord? And your heavenly Father pitied you, spoke very kindly to you, wiped off your tears, cheered your hearts, heard your prayers, and made those days of grief, times of love. Oh the sweet embraces that then were betwixt your souls and God? Have you forgotten such a Chamber? Such a Closet, such a Barn, such a Wood? Where you sometimes walked and meditated, sometimes fell prostrate and wept before the Lord, till you had no more power to weep? If you have forgotten those blessed days, your God hath not: He remembers thee, the kindness of thy youth, the love of thine spousals, when thou goest after him in a solitary Wilderness, Jer. 2.2. Canst not thou remember the day when thou wouldst rather have been with thy God in a private Room, than upon a Prince's Throne? Yea, thou thoughtest thou wast to do nothing else but cry and pray in secret: thou wast at it every day, yea many times a in day: How comes it to pass that there's such a change? That thou dost so rarely go to visit thy old friend in a Corner? Is he changed? Is he not so good and kind, as he was wont to be? Hast thou found any fault in God? Or art not thou blame-worthy? What's become of thy ancient Spirit of Prayer? Why dost thou forget thy sweetest wrestling-place? Why dost thou not inquire for these good old ways of communion with thy God.   

SECT. III. Saints neglects, further reproved.  
4. LEt me further expostulate with God's Children, that are rarely exercised in this duty of Secret-Prayer.  
Do you not deprive yourselves of many sweet refreshments? Have not your souls had sweet experience of ravishing incomes in secret duties? How many pleasant morsels have you eaten alone? Have not these stolen waters been sweet? And would they not be so again, if you would open the same sluice? Oh what hints of love might your souls have, that no creature would know of! Secret influences are conveyed to souls in secret duties; these you block up by neglect: Ah, sirs, Are the consolations of God small to you? Is communion with God of no worth? Why are you so unwilling to take pains to go to your Father? Especially when you know he hath a kindness for you? Have you ever lost by such duties? Will not your gains infinitely countervail your pains? Ask those that use it most, they will tell you, it is the sweetest time they spend: Yea, cannot your own experience attest it? Did you ever lose your labour when you set yourselves about the work in good earnest? Hath not this closely and privy trading with God brought in much spiritual profit? Beloved friends, you little consider the good you miss of, for want of performing this excellent duty: But that's not all.  
5. Do you not by neglect of secret prayer expose yourselves to many sad temptations? Watching and Prayer are singular helps against temptation, Mat. 26.41. I have heard, that Satan hath openly professed, that he hath watched when some of God's children have gone out without Closet-Prayer, and that day he hath gotten great advantage against them, sometimes by tripping up their heels, and casting them down from their excellency, into some gross iniquity; sometimes tormenting their hearts with blasphemous, or soul-perplexing injections: Sometimes God hath left them to fall into some afflictive snare, laid by this subtle Fowler, which hath cost them many bitter pangs, all this and much more hath been the fruit of such neglects: Christians, Have you not found this too true by sad experience? When you have gone abroad without calling on God, hath not God secretly withdrawn from you? Hath not Satan obtained his designs upon you? Have not your hearts been growing out of frame? Some lust increasing, grace decaying, and your souls at the brink of some astonishing fall? When you have gone out in the morning without a good breakfast with God, Have you not been apt to gather wind and vanity to the prejudice of your souls health? If you engage not God by Prayer to go with you, What security have you for that day? If God leave you, the Devil may do what he list with you, and hamper you in a thousand snares and sins.  
6. Doth not your neglect of secret Prayer argue little love to God? Or delight to be in his Company? When persons have a dear affection to each other, they love to be together: Love delights in union and communion. Yea, when persons love entirely, they withdraw from other company, that they may enjoy each other with more endeared familiarity; the presence of a third mixeth the streams of Communication, and mars their intimate communion: And if you did passionately love the Lord, would you not withdraw from others, that your souls might enjoy some fresh and refreshing intercourse with your best Beloved? How can you say, you love him, when you have no mind of his company? If you did indeed love him, 
Cant. 3.5.  you would hold him, and not let him go, 
Amor meus, pondus meum.  until you had (with the Spouse) brought him into the Chambers of intimate communion, and solitary recesses: Love is the weight of the soul, and draws it to the object beloved: If your hearts were ravished with him you would take more pleasure in conversing with him, you would bless God for an opportunity of enjoying him: But this strangeness speaks a great defect in this noble grace: And would you be esteemed such as love not God? What a sad thing is it to be low and scant in love to God under such strong engagements to love? Poor soul! have not those silken silver cords of love which have been cast about thee, drawn thee nearer, and bound thee faster to thy God than thus? Have not such bellows and incentives, kindled and increased thy spark of love into a flame? Lament thy sin, and shame thyself before thy God, for this decay of love, and dangerous neglect.  
7. Do not you by these omissions declare yourselves ingrateful to the grace of God? It's God's way to hire souls to approach to him, by holding out promises of reward, as we do offer Apples, Fruit, etc. to children, to entice them to us: nor is it a Bait to cozen and ensnare us but real offers of kindness to us, whereof we may partake, and wherewith we may be happy: Suppose a Prince desire a Beggar's company, with expressions of dear affections, and promises of many kindnesses, Is it not gross ingratitude, if she fling away, and scorn the motion? Or suppose a potent Person send to a poor man a loving message, telling him he hath considered his case, and hath appointed time and place, that they two together may confer about the necessary concernments of this poor man; he shall have free admission and liberty without disturbance to present his petition, and ask what he will, and it shall be granted; none shall be present, but only they two shall converse familiarly together, for the good of the poor man: But instead of a thankful acceptance of this kindness, the poor man picks quarrels with the messenger or message, grows sullen and perverse, runs away and saith, I need neither his counsel nor assistance; Let him bestow his kindness where he will, I will not meddle with him: Were not this gross ingratitude? And how would it be taken? The case is thine, Soul that neglectest secret duties: the God of Heaven gives thee notice to meet him in such a room, to negotiate freely the main concernments of thy precious soul, and thou art coy and shy, and wilt not come near him, but either plainly deniest, or heedlessly delayest: Oh monstrous folly! Oh gross ingratitude! Be ashamed of it, be humbled for it, thy God takes it ill that thou art so loath to be happy, that thou even forsakest thine own mercies, and wilt go twice as far another way to gratify a friend, rather than go alone into thy Closet to please thy God and profit thy poor soul: How long must God watch and wait, and strive and sue, to have thy company; and thou dost still neglect and grow averse thereto? Oh be ashamed of it.   

SECT. VI Three more sad Considerations for our Humiliation.  
8. DO you not, by neglect of Secret Prayer, resist the motions of the blessed Spirit? And is this no fault? Is it nothing to neglect communion with God the Father, or to improve the intercession of Jesus Christ the Mediator, but you must also slight the motions of God, the blessed Spirit? This is sad: How often doth the holy Ghost knock at your doors, stir you up, spur you forwards unto duty, and take you by the hand, offering its assistance if you'll go to God, and yet do you refuse? Do you make nothing of quenching, grieving, yea vexing the good Spirit of God? Consider what you do: as you deal with it, so it will deal with you; if you do not embrace its call, perhaps it will not be present at your call: And what can you do in duty, without it? If you strive against it, it will cease striving with you: Be it known to you, you have not this Heavenly wind at your command; and you may toss in the boat of duty long, but shall not approach the port without it: Nothing but the Spirit of God can carry thy soul to God: And what can excite and comfort thee when thy Assistant and Comforter is slighted and sadned? Grieve therefore, Christian, for thy grieving of the Spirit, lay to heart thy careless quenching of this holy fire; and let those waters of lust or negligence cost thee the waters of godly sorrow and repentance, that this sin may not be laid to thy charge: Say as that Divine Poet—  
And art thou grieved, sweet and sacred Dove  
When I am sour,  
And cross thy Love?  
Grieved for me? The God of strength and power  
Grieved for a worm? which when I tread,  
I pass away and leave it dead:  
See the rest in Herbert's Poems, on Eph. 5.30. Pag. 128.  
9 If you can only pray in company, what will you do when your company is gone? A time may come when you may be left alone, as Christ saith he was. You had need engage the Father to be with you, that you may say as the Apostle, 1 John 1.3. Truly our fellowship is with the Father: 'Tis true, communion of Saints is desirable, but external communion is not always attainable: you may be thrust out by divine Providence, now it will be sad to be at a loss when persons are alone: 'Tis a strange expression of some, that they know not how to live, it such and such Christian friends or godly Relations be taken away; why what's the matter? Are they in the place of God? Is your spiritual life maintained by the leaden pipes, or by the living springs that stream through them? Alas, sirs, if you more understood and used this art of drawing influences from God immediately through Christ by secret Prayer, you would not be so discouraged with the loss of friends; you would say, Indeed 'tis true, my loss is great, such a one had a notable gift in Prayer, and spoke my very heart to God, but though he be gone, is my God gone? Is Prayer gone? Though I cannot get such moving expressions as such had, yet I opened my heart to God as I could in secret formerly; and there's the same refuge now, the same road unto this City and Sanctuary I went in, and therefore all my comfort is not gone, blessed be my God: But a poor soul that hath leaned upon the staff of others inlargements will be shrewdly put to it when that staff is gone: And, Is it not a great disparagement to a noble and immortal Soul, that it cannot treat and entertain its God alone? What, cannot God and an Heaven born soul converse together without Auxiliaries? Must another interpose as an instrument, without whom you cannot enjoy communion with God? Be ashamed of it, and chide yourselves, as not acting suitably to your rational spirits, much less to a supernatural Principle of grace.  
10. Lastly, let me further demand of you, what if our Lord should call you away and find you under the guilt of the neglect of this known duty? What confusion, grief, and jealousy would possess you if death arrest you in such a state? What an hurry was forlorn Saul in, when the Philistines were upon him, and he had not offered sacrifice unto God? And what a desperate plunge will you be put to when the King of terrors is upon you, and you have not personally and privately been seeking God? Though you may be right and safe for the main, yet your spirits will be much perplexed, and you will suffer shrewd rebukes from your own consciences for your omissions, and will be put to that last prayer of a dying Saint (eminent in the Church) The Lord forgive me my sins of omission; and possibly may want that spiritual solace in a dying hour that praying souls may have: Oh what a blessed thing will it be, if our dear Redeemer find a soul upon its knees before the Lord? Oh the hearty welcome it will give unto its God This is the time he waited for, he was got into a corner, was sighing for his sins, pleading for mercy, breathing after grace, and panting for glory, and behold, what a quick return doth his God make? Even while he is speaking and praying, the Lord doth send a guard of Angels to conduct the soul into eternal Mansions, where God and the soul shall part no more. Blessed, for ever happy is that soul whom its Lord, when he cometh shall find so doing! Now consider of it, Whether state would you be found in? And do not you know, his Coming may be sudden and unexpected? Would you be found under neglect, or in the faithful performance of a duty? Would you not be carried from your Closet-devotion to eternal communion with God? Oh then take our Lord's most wholesome counsel, Take ye heed, watch and pray; for ye know not when the time is, Mark 13.33.  
I might here challenge Christians also, not only for their neglect of, but careless performance of this duty of Closet-prayer: with what sorry shifts do we put off God? How hard, dead, unbelieving, distracted are our hearts in secret? God takes much pleasure in Adverbs: it pleaseth not God that a duty be done, except it be well done. Many satisfy their own consciences that they have prayed, but consider not how they prayed: there's a curse on such as do the work of God negligently; 
Jer. 48.13. Mal. 1.14.  and, that have in their flock a male, and offer to the Lord a corrupt thing: And it's a fearful thing to get a curse upon our knees, when we come for a blessing: Look to it, God takes notice how you pray, the Devil stands under your Closet-window, and heareth what you say to God in secret, all the while studying how he may commence a suit against you for your duty: Like those that come to Sermons to carp or catch at what the Preacher saith; or (as one saith) like a cunning opponent in the Schools, while his adversary is busy reading his position, he is studying to confute it; and oh, what advantage do we often give Satan to trip us and take us tardy? What occasion do we afford him to accuse us to God and to ourselves, while we have our filthy garments on us? Yea remissness in our duties brings decay in grace. Tradesmen may go behind hand by being careless in their deal, as well as by being much out of their shops: Alas, what sad decay is in our souls for want of closely and constant communion with God? We have very perverse hearts, we have much ado with them; when we would do good, evil is present: it is our great sin we are so much out of order, even upon our knees. Satan sends his imps to haunt and torment meant us, he jogs our hand when we are to write a Letter to Heaven in our prayers; so that we can scarce make sense of what we present to God: Our thoughts are unfixed, ranging abroad like a Spaniel to a thousand objects, so that sometimes we have lost ourselves, and know not where we are: Oh let us lament our vain and trifling spirits in secret duties, and turn us unto God for help, as a Servant, when the child he tends is troublesome, and will not be ruled by him, calls out to the Father to come to him, who no sooner speaks the word, but all is whist with him; our God can set in order our unruly spirits, only he will be called upon by earnest Prayer.  
Thus much for this use.    

CHAP. V The Third Use is of Instruction.  

SECT. I.  
MY next and main work is to help us in the duty of Closet-Prayer, by propounding some helps and rules for our direction: which I shall reduce to these four heads.  

viz.  
1. Preparatives to it.  
2. Essentials in it.  
3. Circumstances about it.  
4. Consequences upon it.   
1. Look to your State and standing: If you be not real Saints, you are not fit for this spiritual duty: Your Relation must be changed by converting grace: Hence the Text saith, Pray to thy Father. See then that God be your Father in Jesus Christ; else you cannot truly cry Abba, Father; If we must be reconciled to our Brother before we offer our gift, much more to God, for how can two walk together except they be agreed? I deny not but a carnal soul should retire himself into a corner, examine his state, fall down on his knees, and beg converting and pardoning grace; and thus they must acquaint themselves with God, that they may come before him; for unsound unconverted sinners have no right as children to call to the King of Heaven, though as creatures they may and must seek unto God, yet they worship afar off. 'Tis the gracious Christian only that prayeth acceptably; wicked men's prayers are abomination; an hypocrite shall not come before him, John 13.16. And indeed, till you be real Saints, you'll have no mind to buckle close to this duty: truth of grace will capacitate you for secret approaches to God; strength of grace will elevate you to God; and evidence of sincerity will make you come boldly to the Throne of Grace: Therefore try your state, inquire what relation you have to God, or else expect no familiarity with him. God will not take the wicked by the hand to lead them into these Chambers of communion the throne of iniquity hath no fellowship with him. Our Lord Jesus marrieth none but Widows that are divorced from all other Husbands, and he opens his heart to none but his betrothed Spouse, her he leads into a solitary place and speaks to her heart: Oh sirs! come over clearly to God, by closing with Christ, renounce yourselves, get united to him, and then come and welcome to enjoy communion with him in Closet-Prayer.  
2. Dispatch other things off your hearts and hands: Let not your earthly occasions intrude into your Closet-Exercises: Say to the cares and affairs of the world as Abraham to his Servants, Stay there while I go and worship the Lord yonder: Or as Nehemiah in another case, I am doing a great work, and I cannot come down to you: So do thou say, I have appointed other times and seasons for attending worldly businesses, let me alone with my God, every thing is beautiful in its season: Communion with God is as much as I can attend at once, I must not be diverted by other objects, the business I am about is of the greatest importance, I must consult how I may attend upon the Lord without distraction, and worldly matters have distracted me in God's service, and have cost me many a tear; therefore get away from me. Why should the work of the Lord cease? Why should I be hindered from my God? What can you afford me that can be worth one hours' communion with my God? Thus do you actually renounce the world, for you cannot mind two things at once: And observe it, If you leave any matters of the world tarrying for your attendance, the thought of them will attend you, and make you cut your duties short, and run away before your hearts be warmed: Therefore, if it may be, dispatch them, however rid your hearts of them: The Heathen left their shoes at the Temple-doors, to show that all earthly occasions and affections must be left behind when we go to God.  
Let vain or busy thoughts have there no part,  
Bring not thy Blow, thy Plots, thy Pleasures thither,  
Christ purged his Temple, so must thou thy heart,  
All worldly thoughts are but thiefs met together  
To cozen thee— Herbert.   

SECT. II. Two more Preparatives to Secret Prayer.  
3. SEt yourselves in God's presence: Although you be not within the view of any mortal creature, yet the eternal God sees what you are a going about: So saith the Text, Your father sees in secret, darkness or clossness hides not from him: and 'tis more that one God sees you, than if all the men on earth gazed at you: His eyes are ten thousand times brighter than the Sun, and he is of purer eyes than to behold iniquity; 
Heb. 1.13. Psal. 26.6. Psal. 66.18.  therefore wash your hands in innocency before you compass his altar: For if you regard iniquity in your heart, God will not hear your prayer: Therefore set the Lord always before you, especially now you are setting yourselves before the Lord; if that Caveat was enough to beget reverence in an Heathen, 
Cave, spectat Cato.  Cato sees thee: Oh what reverence would the sense of God's omnipresence beget in thy heart, if duly weighed? Christians, weight your spirits with such meditations as these, God's eye is never off me, I am daily walking in the Sun; but now, I am setting myself to pray in secret; I come to appear before God in a special manner; I may deceive men and myself, but God will not be mocked; I had need now engage my heart to approach unto God, that's the thing he looks for. Oh for a spirit suitable to such a Majesty whom I come to worship! Lord, draw out my affections, unite my heart, excite my graces that my whole Soul may be carried after God: Thus commit thy works to the Lord, and thy thoughts shall be established: 
Psal. 37.5. Prov. 16.3.  when thou art setting thy face towards a duty, where thou art sure to meet Satan, and carry with thee a corrupt deceitful heart, let God know from thy mouth whither thou art going, what thy fears are. Never (saith one) doth the soul march in so good order, as when it puts itself under the conduct of God; and never is it so awful, as when it sets itself under the eye of God, Gen. 17.1. I am God Almighty, walk before me, and be thou perfect. When you sensibly discern you are kneeling before God, will not this make you perfect, sincere, and grow holier? If you think God be not in your Closets, what do you go to pray there for? And if you know he sees you there, why do you not think so, and set yourselves as in his presence? The child will stand demurely before his Father, the Scholar before his Master; and so will the gracious Soul before God in duty, if sensible of his presence.  
4. Muster up your thoughts and ways: Our thoughts and affections are like the strings of an Instrument out of tune, and therefore we must take some pains to wind and screw them up. This is that which Zophar adviseth to, Job 11.13. to prepare the heart, and then stretch forth the hands: And for this end, it would not be amiss when you come into a private room to pray in secret, first to read some portion of Scripture, which may be of use to compose your spirits; and like David's harp to Saul, drive away your wild imaginations: yea the word read, may afford you suitable matter of prayer to God. More particularly, let me add one experienced Help, which is this: When you are addressing yourselves to God in secret Prayer, endeavour to fix your thoughts upon some particular subject to enlarge upon; there's no question, but you have sometimes one special errand to God, sometimes another, if you observe your condition well; be sure to mind that, whether it be to confess some predominant sin, to beg pardon of it, power against it. You may have in your eye some grace that you need more than ordinarily, and see your weakness and defect therein, etc. Now do not satisfy yourselves in running out into generals only, but set yourselves to plead the cause of your souls in that very case, which you have found out by serious inquiry, would most engage you at that time to go to God about; expatiate principally upon that subject: And this I conceive to be a taking to ourselves words (which the Holy Ghost directeth us to, 
Hos. 14.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum, res, negotium: Vid. Buxt. lex.  in Prayer) not a form of such and such phrases, but some special subject matter to speak to our God about: the word in Hebrew imports so much.  
Now an intent and earnest pursuit of such a special subject at the Throne of Grace is of use in these two respects:  
1. You will find it an help against distractions, wander, withdrawings from God; when you purposely set yourselves to mind one thing, you'll be more intent upon it, and lay out more pains about it, than when you allow yourselves liberty in variety of matter. When the stream runs one way, 
Vis unita fortior.  'tis stronger than dispersed into several channels, so, when the Christian unites his strength to plead with God about a particular business, he is usually more warm and affectionate, and so less subject to distraction.  
2. It will help you to enlarge yourselves in spreading particular cases before the Lord, in pat and proper expressions, even before others as you have a call and opportunity; and this is that which is called, the gift of Prayer, which is of singular use, when a person can particularly and pathetically lay open a condition, plead with God, improve promises, and rationally expostulate even with the Almighty about a spiritual or temporal concernment: This holy Art is got by a frequency in secret Prayer, and particular pleading for a man's own soul: This is the last preparatory; think beforehand what business you have to God in a peculiar manner, and drive that nail (as it were) to the head: you cannot think to speak of all things to God at one time, but take that which is of present emergent use and importance, and set yourselves to enlarge upon that; follow that home till you feel your hearts be warmed and affected, and so have some tokens for good that God will return a sensible answer: You'll say, Must we thus prepare ourselves before every duty of secret Prayer; we have not time for it? I shall answer this in the words of my dear and reverend Father Angier: 
His Book, called An help to better hearts for better times, Pag. 196, 197. read more of this Subject.  there are some separating duties that prepare for others, as examination, meditation, prayer; and they do prepare by stirring up the grace of God, and providing an heavenly assistance to begin with us in the duty: If thou canst not always have separating time betwixt other occasions and God's worship, yet have some separating thoughts ere thou enter upon the duty; thou art not fit else to meddle with wisdom: Thus he. 'Tis true, some have not the leisure that others have, yet so much preparation is necessary for every duty as may withdraw the heart from other objects, and weight the Spirit with a due sense of the work we have in hand, and sometimes this may be done suddenly; yet as for such as have more time to work upon their hearts, and state their souls case by mustering up themselves to the work, neglect a duty and cannot groundedly expect the Lords presence: and this I conceive is the reason why the Lords people miss of God in secret Prayer, at least one reason is, because they do not make such conscience, and take such care of preparing their hearts as they ought: Ah Christians, when you come into your Closet, sit down and pause a little, before you fall down upon your knees, clear up your state, shake off other business, set yourselves in God's presence, and muster up your sins or wants, or mercies you purpose to spread before the Lord; a Client will consider all his matters, before he come to state his case to his advocate; a poor patient will bethink himself, how he is, that he may tell his ailings to his Physician; and a petitioner will not go hand over head unto his Prince, but order his cause before hand, that he may plead it more effectually: And shall not we much more prepare ourselves to wait upon the God of Heaven.   

SECT. III. Directions concerning the essentials of secret Prayer.  
2. THe second sort of rules is concerning some things essentially requisite to the right performance of the duty of secret Prayer, which you are to look to in the duty; and these are such as are required in all sorts of Prayer.  

viz. that it be performed,  
1. With the heart.  
2. By the help of the spirit.  
3. According to Gods will.  
4. In the name of Christ.   
1. Secret Prayer must he hearty Prayer: an heartless duty is a worthless duty; yea the whole heart must be engaged in it, Psal. 119.10. With my whole heart have I sought thee: It is the heart that God chief looks after, Prov. 23.26. My Son, give me thy heart: nothing else can please God, if the heart be wanting; if the heart be engaged in the duty, he will rather dispense with other weaknesses, where there's not wilful negligence: Observe it, in that worship of God we perform with others, a man's gifts may be of use, though his heart go not along with his voice; but in Closet-Prayer it doth no good at all, except the heart be engaged; therefore God principally requires the heart in other duties, in this he only requires the heart, for the voice is not necessary: To love and serve the Lord our God with all our heart, 
Mark 12.30, 33.  soul, mind, strength, is a keeping of the Law, and more than all whole burnt-offerings and sacrifices: We should pray with every faculty of the soul, and with the utmost strength of every faculty: 
Mat. 15.8, 9  God deserves and requires our strongest affections: That's but a vain worship that's performed without the heart; right attendance on God is an engaging the heart to approach to God: Christians, 
Jer. 30.21.  in all your addresses to God, mind the object of worship; let the subject worshipping, and object worshipped, be closely united; look beyond the duty: it's one thing to have communion with an Ordinance, and another thing to have communion with God in an Ordinance. God's dear Children know what this means; for sometimes they are more taken up with expressions, affections, or some accidentals in the performance, than with the object of worship they should be intent upon: But this is very dangerous; for whatsoever interposeth betwixt the soul and God, to divert the thoughts from God, is an Idol: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70.  Ezek. 14.3. These men have set up their Idols in their hearts. Sept. reads it, they have put their thoughts upon their hearts, i e. They have committed Idolatry with their own imaginations: instead of worshipping God, their minds have stuck upon something short of God, after which they have (as it were) run a whoring even in the duty. I shall not deliver that as the sense of the place, yet it may be an useful note: I fear many of us are guilty of a kind of spiritual finespun Idolatry, by heterogeneal thoughts in holy duties, that pluck us from God, when we are approaching to him. The Lord humble us for this, and fix our thoughts upon God, that we may say as the Church, Isa. 26.8. The desire of our soul is to thy name, and to the remembrance of thee. Cyprian saith, 
Cogitatio omnis secularis & carnalis at sced, nec quicquam tunc animus, quam id solum cogitet quod precatur: ideo & sacerdos ante Orationem prefatione praemissa, parat sratrum mentes, Dicendo, sursam corda, ut dura respondet plebs, Habemus ad Dominum, ad moneatur nihil aliud se, quam Dominum cogitare debere. C●p. Serm. de orat. D●m. p 246.  every secular thought must departed, and the mind must be taken up with nothing but what we are about: he tells, the practice of the Church in his time was, that the Minister before Prayer, prepares the people's mind, saying [Sursum corda] Lift up your hearts, and they answer [Habemus ad dominum] we have them up to the Lord: whereby, saith he, we are admonished, that in Prayer we must think of nothing but the Lord: What the Minister said to the People, do you say to yourselves; [Sursum corda] lift up your hearts: Let every one say, I am now worshipping an Heart-searching God. Oh that my heart were with God. 
Ascensus mentis ad Deum. Luth. Coll●q. mist fol. 239.  The Ancients (saith Luther) finely described Prayer, to be an ascent of the mind to God: Oh that I did experimentally know, what this means in Syntaxi, i. e. in coupling and joining of my heart to God. Lord, gather in my roving and wand'ring spirit: This is the first direction, Mind the frame of your hearts.  
2. Implore and expect the Spirits assistance: Prayer must be by the Spirits enlarging influence; hence it is called the spirit of grace and supplication: 
Zech. 12.10. Rom. 8.26.  it helps our infirmities by making souls to cry out Abba Father, with unutterable groans: A Christian should spread the sails of his soul for the gales of God's grace, which will carry the praying Saint apace towards God, yea and reach the ear of God, for he knoweth the mind of the Spirit: 
Phil. 3.3. Judas 20.  This is that which is called, a worshipping God in the spirit, a praying in the holy Ghost, i. e. either as to the matter of the Prayer dictated by the Spirit, or as to the manner of praying, the soul being actuated by the holy Ghost: 
See Mark 11.36. & 13.11.  For I conceive it may import the former as well as the latter, as other Scriptures compared hold forth: Alas, flesh and blood will put up such petitions as God will not accept, or in such a manner as is no way suitable to his spiritual Nature: The truth is, Christians, you will but bungle at the work without this help of God's Spirit, and God will take notice of you except he hear his own language: do not think you can wrestle out the business yourselves, you must be beholding to God for help in Prayer, as well as for hearing your Prayer; your own spirits will not carry you to Heaven: that which is from the earth is earthly, and riseth no higher than earth, but the holy Ghost will elevate your souls to God: Therefore, I beseech you, Sirs, beg the Spirit, yield to its motions, improve its operations; say when you are going to duty, Lord, now stir up thyself, and stir up thy grace in my heart: Awake, oh Northwind, and come; thou South, blow upon thy Garden, Cant. 4.16. [My Soul] that the spices thereof may flow out [that graces may be exercised and exerted:] Lord, I am low, flat, hard; send the powerful arm of thy blessed Spirit to work all gracious dispositions in me, and raise up my affections to thee: I see I am below the duty, and infinitely below thee in the duty, but thou, and thou alone canst raise me up, quicken, soften my dead and rocky heart; come Lord, and show thy powerful Arm, let it appear what God can do for a sorry worm. Oh lift me up to thee, that my soul may enjoy some sweet communion with thee: Send thy spirit to fetch in my wanton wand'ring heart: Oh for some fire from Heaven to burn up my sacrifice, or else it will lie like a lump of flesh, and be no true Holocaust of pure Incense before thee: Let thy Spirit scatter these mists of ignorance, and drive away these flies of distracting thoughts, that my heart may be with thee, and my performance may be as sweet savour in the nostrils of God.   

SECT. IU. More Essentials in secret Prayer.  
A Third ingredient in Prayer is, that it be according to God's will; it must have a warrant from the Word; a word of Precept, or Promise, or Example, must be the ground of our petitions: a command is our warrant, a promise our encouragement; an example is our tract, and the footsteps of the flock wherein we must walk: He that asks amiss shall not speed, but if we ask any thing according to his will he heareth us; and then we know we have the petitions that we desired of him, 1 Joh. 5.14, 15. Now, we ask according to his will, when both the matter of our petition is aright, and our end in ask is God's glory, and our own or others spiritual good: otherwise, if we ask of God what we conceit to be a mercy, and have not asked counsel at God's mouth; or ask so as to consume it upon our lusts, we may well meet with a denial: My friends, you may not say what you please in the presence of God. Consider, God is in Heaven, you are on Earth, therefore be not rash with your mouth, and let not your heart be hasty to utter any thing before God, let your words be few, and well weighed, Eccles. 5.2. The work you are about is a solemn business, do not ramble in extravagant desires of unlawful things; think not that God will patronise your lusts: and when you have asked that which you conceive is according to his will, refer it wholly to his Will, say, The Will of the Lord be done: submit yourselves to his dispose, for time, manner, means, and all circumstances for giving of it: ask temporal mercies conditionally, and spiritual Comforts with submission to Gods will; learn that petition, Thy will be done, to pray it, as well as say it. Indeed Luther could say, Let thy will be done, but he come off with this, My will, Lord, because my will is melted into thine, there's but one will betwixt us: Let God's will be your will; 'tis fit it should be so, our heavenly Father is wiser than we: Consider, 
Haec repraesentatio debet esse submissa & humilis: alias enim non esset precatio religiosa à creatura subdita, ad supremum Numen & Creatorem directa; sed, vel imperium superioris ergo inferiorem, vel quasi familiaris collocutio, quatis est inter aequales: Ames. medull. theol. lib. 2.6. p. 255.  a man cannot pray in faith, for that which he hath no warrant to ask: Besides, Amesius saith, If a man come not with an humble submission to Gods will, it were not a religious prayer directed to the supreme Creator, but a kind of command by a superior to an inferior, or a familiar discourse as amongst equals: Therefore let us humbly plead Gods. Will as Abraham did, Gen. 18.27. Further consider, the design of Prayer is not to incline God before unwilling, to our mind and desire; for with him there is no variableness nor shadow of change; but that we may obtain of him by Prayer what we know aforehand he is willing to give: Lastly, consider we Christ's example, Mat. 26.39. If it be possible, let this cup pass from me, nevertheless, not as I will, but as thou wilt: This is right praying, to ground our petition upon a promise, yet freely to leave all at God's feet, to dispose of us as he sees good: Our prayers and Gods promises should point towards each other as those two figures 9 and 6. Promises do bend downwards, and after the same motion must our prayers ascend upwards; so will there be a blessed harmony and seasonable return: This is the third Direction; Let your Prayers be warranted by the Word.  
4. Improve your Advocate, Joh. 14.13. Whatsoever you ask in my name, that will I do: To ask any thing in his name is not, rudely, customarily, or complementally to conclude with these words, Through Jesus Christ our Lord, etc. but, in confidence of his merit and intercession to call upon our heavenly Father, as Daniel pleads, for the Lords sake, Dan. 9.17. For, since the Fall, none can come immediately to God but through a Mediator; nor are we to fetch a compass by the groundless invocation of Saints and Angels: I hope you have otherwise learned Christ: I am most afraid in the practic part, that, in particular acts (at least) precious Souls are in danger to miscarry, especially in Closet-Prayer; when a Christian is got alone, and there finds a sweet gale of the blessed Spirit, helping his heart to mourn for sin, bewail his misery, plead for mercy, and giving God the glory due unto his name; oh than he goes away much satisfied, and God must needs accept his person and hear his Prayer: Why so? Why he hath sound abundant assistance, melt, quickenings, and inlargements: Alas Sirs, where is Christ all this while? I am afraid your advocate is quite forgotten, your surety set aside as a poor insignificant cipher: And tell me, soul, thou that boastest thus of thy inlargements, darest thou appear before an holy God in those rotten rags? Suppose thy rags be Velvet, they are but rags still, and are too scant a garment for thy naked soul; thou comest to unlock the ear of God, and open his heart with a wrong key; we are accepted only in the Beloved, and not because we are enlarged. 'Tis true, evangelical assistance may be a sign of acceptance, but 'tis no cause thereof: No no, our persons and prayers are owned only upon the account of our surety and intercessor: Our dear Lord Jesus, who died for us, he lies leaguer at the Court of Heaven as our Ambassador, to plead for us, and to see matters carried fairly, betwixt God and ransomed souls, and shall we not employ our advocate, and find him work? Or shall we think to go our own errand? Lord, forgive this gross ingratitude: Oh Christians, whatever your straitness or inlargements be, make use of him, who is at God's right hand, lay your sacrifices on this golden Altar; lay the whole stress of your acceptance upon Christ's meritorious intercession; act faith on him who mingles his sweet incense with your sorry performances: Oh look after our Aaron who is gone into the Holy of Holies for us: Consider, friends, it would be sad with you if you were to be judged according to the best secret duties that ever you performed: It's good to have an enlarged heart in secret, yet there's danger in it, and it may undo us, because our naughty hearts are apt to boast of, and trust to our inlargements; therefore 'tis better for us sometimes to be straitened than constantly enlarged in our Closet-Prayers: This is that which hath made some say that their duties have done them more hurt than their infirmities; and the reason is plain, because our corrupt hearts are so apt to depend upon the former, when as we are daunted and emptied of ourselves by considering the latter: The Lord help us all in this main business of Prayer, yea this principal part of our religion, to depend wholly upon the righteousness and intercession of Jesus Christ; for access to, and acceptance with God: Study these Scriptures, Joh. 16.23, 24. Eph. 3.13. Heb. 4.15, 16.10.19, 20, 21, 22. Phil. 3.3, 18. The Gospel is full of this, yea, this is the main hinge of our Religion: you are not Christians, unless you make Jehovah your righteousness in all you do, as well as God your ultimate end: You'll go away as the proud Pharisee without acceptance, if you plead your inlargements with God: but if you come as the Publican, pleading only God's mercy and Christ's merits, you shall be owned and crowned with abundant incomes.  
There are also several other necessary Ingredients in all prayer, which I might urge with reference to this duty of secret Prayer, as 1. A right understanding, 1 Cor. 14.15. I will pray with understanding: For blind devotion is not pleasing to God: 2. A sensible feeling of our wants, we must come weary and heavy laden, Mat. 11.28. Pressed with the guilt of sin, pinched with want of grace: 3. Fervency of spirit, James 5.17. arising from a consideration of the necessity and excellency of what we desire, burning Zeal: 4. A reverend disposition, Eccl. 5.2. an unfeigned abasing of ourselves before him, from the sense of his infinite Majesty and our own indignity: 5. Secret persuasions of prevailing, 1 Tim. 2.8. grounded on Gods All sufficiency and Fidelity, though the soul be unworthy: 6. A charitable disposition, forgiving others, Mat. 6.14. bearing an endeared affection to all Saints: 7. Perseverance in Prayer, holding on without cessation, Eph. 6.18. Following God in the duty all our days: Such as these constitutive ingredients essentially requisite in the duty of Prayer, I might urge, but must contract.  
This is the second sort of Directions.    

CHAP. VI The circumstances of Secret Prayer, opened.  

SECT. I.  
THe third head of Instructions concerning Closet-Prayer, is the Circumstances that attend it, which may be a great furtherance or hindrance in this performance. These are four: 

Referring either to the  
1. Place.  
2. Posture.  
3. Season.  
4. Voice.    
I shall but briefly touch at these.  
1. For the Place, I advise you to choose the most retired room, where you may be freest from disturbance, that you may not hear the noise of the family or distracting commotions of a tumultuous world: be not curious in the choice of a place, so it accomplish your end for secrecy or retirement; no matter how homely it be, the sweetness of the company will compensate the meanness of the place; Lovers care not where they meet, so they may conveniently be together: If you have not a convenient room within doors, yet a good heart will not disdain to go meet its Beloved in any coat, or barn, or wood: Isaac walked out into the Fields to pray and meditate: See you choose a private place wherever it be, according to the nature of the duty, before opened to you; observe God's providence in disposing of you, and accept such place as he shall offer to you.  
2. For Posture; In general, see that you use an humble gesture, there are examples of several laudable gestures in prayer; sometimes we find Saints standing, ordinarily kneeling, spreading forth their hands, lifting up their eyes towards Heaven; sometimes prostrating the body all along upon the Earth before the Lord; you may do in this as you find most advantageous in your experience: no universal rules can be given as to these particular circumstances; only see that your Closet-Prayers be with as much reverence as if you were before others, consider, your bodies are Gods, and must be presented as a sacrifice to God: He will be worshipped with the outward as well as inward man; you cannot without dangerous sacrilege rob him of either: Besides, observe it, there is both evidence and assistance in the bodies humble gesture; it is an help to make you humble, and 'tis a sign that you are humble: But on the contrary, an unsuitable sight and position of the body in God's service, is a sad sign of an unhumbled soul, 
Cogitemus, nos sub conspectu Dei stare: placendam est Divinis ●…ulis & habitu corporis & m●de vocis: Cyp. Serm. in Orat. Dom. p. 409.  and hinders humiliation: Therefore though you be never so solitary, yet remember, your Father in Heaven sees you.  as Cyprian exhorts) let us consider we stand under the presence of God, and seek to please the Divin 〈…〉 h in the habit of our body, and manner oh 〈…〉 Think of this Rule.  
3. For the Season, The Apostle saith; Pray continually, or without ceasing, yet there are some (as it were) canonical hours of Prayer, wherein a Christian's discretion must interpose: only in this case, take the fittest seasons for secret Prayer, as when you are most at leisure from worldly business, most free from company, lest in danger of drowsiness: Oh Christians, if it be possible, put not off your secret devotions too long, till you go to bed; than you are fit for rest and sleep than for wrestling with God on your knees: And then, for the frequency, no certain rule can be given: David and Daniel prayed three times a day, 
Psal. 55.17. Dan. 6.10.  mourning, noon, and night: Noontime was the sixth hour, which was also a time of Prayer, (Act. 10.9.) others also observed the ninth hour, which was three a clock in the afternoon (Act. 3.1. 
Dr. Ham. pract. Cat. l. 3. Sect. 2. p. 274. ) Certainly the third hour, i. e. nine in the morning, was an hour of Prayer, (Acts 2.15.) and so was evening, six at night, say some. David adds a seventh in Psal. 119.164. Seven times a day will I praise thee, which may only denote frequency in the duty: Some of these may seem extraordinary cases: The ordinary seasons the Saints have taken, 
Exod. 29.38, 39 Psal. 5.3. & 88.13. & 141.2.  have been morning and evening, according to the Jews sacrifice of a Lamb at those seasons. In the morning our spirits are fresh and lively: at evening we may find the bypast matters of the day, a fit occasion for Prayer and Praise: it would do well to take Isaac's season for devotion, even about sunset, or the shutting in of the day; but I shall not too peremptorily impose in these undetermined circumstances, only take that general rule, 1 Pet. 4.7. Watch unto Prayer: That's the third.  
4. For the Voice, The articulate sound of words is not absolutely necessary in Prayer, and it may be not so convenient in Closet-Prayer, which should be managed privately betwixt God and a man's own soul, approving the heart to God as sole witness of his sincerity; except through some ecstasy and strong motion of the affections, the soul's desires break out in the lips beyond its first intentions: I know, Mr. John Carter, that eminent man of God, did purposely use his voice in secret prayer for these two reasons, 
Mr. Clark, in his life.  1 Because he sound it an help to his affections, 2. Because it was an example to his family: I must not therefore lay any necessity in these variable circumstances, only I humbly conceive, it is most suitable to the nature of Closet-Prayer, to perform it so as none else may take notice thereof: Give me leave to mention a few passages out of Cyprian to this purpose, 
Name, ut impudentis eis clamoribus strepere, itae contra congruit verocundo modestis, precibus or are: Quia Deus non vocis, sed cordis auditor est: Et Paulo post, Quod Anni in primo Regno um libro, Ecclesiae typum portans, custodit & servat: Quae Dominum non clamosa petitione, sed  & modeste intrae ipsas pectoris latebras precabatu● Loquebatur prece occulta, sed man fe●a fide: Cypr. Serm. de Orat. Dom. p. 409. 410.  'tis a token of unmannerly impudence, to make a noise with loud clamours, but 'tis most suitable to a modest spirit, to pray with silent groans. For God is the hearer not of the voice, but of the heart: He makes Hannah a type of the Church, who prayed not with clamorous petitions, but with working affections within the lurking holes (as it were) of her breast; she spoke with hidden Prayer, but manifest faith: So he.  
Thus much for circumstances of Closet-Prayer, wherein I am more short and  in imposing any thing on the people of God, which God hath left free in his Word: Only in general take notice, that though accidental circumstances that concern a duty be mutable, yet by the wise ordering of those circumstances, they will become singular helps in the managing of a duty.   

SECT. II. Duties concomitant to Closet-Prayer.  
4. THE last sort of duties and directions concerning Closet-Prayer, are such as are to be practised after the duty is performed, which I call consequent, or concomitant duties. These are four, 

Viz.  
1. Observing God's appearances.  
2. Walking suitably.  
3. Waiting for returns.  
4. Communicating experiences.    
1. When you have been before the Lord in Closet-Prayer, observe how God hath been dealing with your hearts, that you may be suitably disposed and affected: If the Lord hath with-drawn himself from you, left you under hardness, deadness, distraction, uncomfortableness; you are to mourn for it, inquire the cause of it, reflect upon yourselves, see what guilt there is upon conscience, which separates betwixt God and your souls: And then (if time permit) fall to't again, lament the sin; be ingenuous in confession, make stronger resolutions, remove all obstructions, that God and your souls may not be at any distance, reckon straight, and make up your accounts, part friends, that you may meet friends the next time you go to him: If you find that God hath helped, melted, and graciously manifested himself to your souls, take special notice of it, record that for time to come, slight not the least appearances of God, own him in, praise him for these sweet manifestations of his love: Learn this lesson even of Hagar the bondwoman: when she was in a solitary Wilderness, the Angel of the Lord comforts her, tells her God had heard her affliction, she was with child, her seed should be multiplied, she in an answerable return to God for his kindness, sets an Asterism of Observation upon the place, as a memorial of God's seeing, and looking after her, So the well was called Beer-la-hai-roi, i. e. the Well of him that liveth, and seethe me, Gen. 16.13, 14. Thus do you: think and think again, Oh, who, or what am I, that God should look after me, or take notice of me in this desolate state and place! I shall remember this time of love whilst I live, in such a room I met with God, such a Chamber or C●oset was a Bethel, a Mount Nebo, a Sycomore-tree, where I beheld my Jesus, and took a blessed view of the promised land.— Thus Christians, reflect upon, and recollect your experiences in God's presence; which may be of use unto you all your days,  
2. Let your carriages at all times be suitable to your closet prayers; let it appear that you are wholly devoted to God: cross not your prayers with your practices, pray much & live well: Let it appear you have been with God, that you have been drawing your influences from the springhead; walk with men as those that walk with God: Let the smell and savour of your heavenly conversings break forth in your gracious expressions, and exemplary conversations: Live not after the ordinary rate of professors: As your heart is God-wards, so let your light be Men-wards, that they may see your good works, and glorify God: Carry something out of your Closets, that may hold forth the word of life and work of grace; be able to say in works what David speaks in words, Ps. 119.55, 56. After he had said, He remembered God's name in the night, he adds, This I had, because I kept thy precepts: He tells not what it was, but certainly something it was, worth having: Possibly, it was some strength to obey the will of God, some power over a corruption: Oh Christians, let your actions demonstrate what you get in God's presence: What a sin and shame is it, when persons do that morally that Moses did literally, Even come down from the mount, and break the tables of God's Law, as soon as they are off the place? Oh how sad is't for a soul to come down from Closet-prayer, and be proud, passionate, envious, or covetous? And observe it; than you are most in danger: for than doth Satan tempt most, and your hearts are then most apt to be secure, conceited, and carnally confident, as though you had done enough, and might now sit down and take your ease: And having sweat at duty, and suddenly cooling, the gracious soul doth contract a dangerous surfeit, and fall into a languishing condition: Be jealous therefore of yourselves when you have been with God in secret, and have an eye upon the devil, who is like a cheater who strikes in with a young heir, when he hath newly received his rents, and never leaves him till he hath eased him of his money: Oh now walk warily and watchfully, consider where you have been, and do nothing contrary to your communion or profession: Let it never be said of you as some are apt to say, I wonder what such persons do so much alone! unless they lived better, and carried themselves after another order: they pretend devotion, but there's little seen in their conversation, they will talk as vainly, live as wantonly, be as hard and false in their way of trading, and be as proud, scornful, perfidious and injurious as others are: Ah Christians, let it never be said thus; at least give no occasion of such speeches: Let the world see, your Prayers have some efficacy; that you get some strength in duties which you lay out in your practices.   

SECT. III. Further duties after Closet-Prayer.  
3. ANother duty after you have been with God in secret, is, To expect a seasonable return: Stand upon your watch, harken what God will speak; Unto thee, saith David, will I direct my Prayer, and will look up, Psal. 5.3. So do you: Christians, look up to see what becomes of your Prayers, observe what answers God gives in. It is an unmannerly mocking another, (Pilate-like) to ask a question and expect no answer: and is not this a gross soloecism in Religion, to speak many things to God, and expect no return? 'Tis certainly a great fault among Christians, to pray and pray, and never to consider or gather up the fruits of Prayer: Is it not a strange piece of folly, for men to be always sowing, and never to look for an harvest? Surely Christians have more harvests than they are ware of: Therefore, Sirs, observe how you reap, take special notice of any thing that looks like a Return of Prayer; examine it throughly, gather something out of it, catch at what comes from the King of Heaven, as Benhadad's servants did by the King of Israel's words; and if there be but an hint, lay it up, make much of it, improve it, praise God for it, and hope for more: It is the negligence or unwarrantable modesty of some Christians, to think that they can expect no fruit of their Prayers, because of the imperfection of their duties, forgetting Gods gracious Promise to upright-hearted seekers, by remembering his strict Justice to such as seek him not in the due order: But sirs, you must so be humble, as also to believe, so deny your own righteousness, as also to improve Christ's intercession; you are to renounce all conceits of merit in yourselves, and yet look up for mercy from God. God hath graciously annexed his promise of acceptance to the performance of the condition; and if God have assisted you to pray right for the main, you may expect his audience: 
1 Joh. 1.9. 2 Tim. 4.8.  for, God is faithful and merciful, both in forgiving our iniquities, and giving us mercies: Gods answers are larger than our asking; when we truly pray for a piece of bread, God giveth a whole acre of Land: as Luther saith, and tells us, That when his wife was sick, he prayed to God that she might live: 
Luth. Colloq. mens. fol. 245.  so saith he, He not only granted that request, but also therewith he hath given us a goodly Farm at Zolfdorf, and thereto hath blessed us with a fruitful year. Instances of this sort are endless: There's never a sincere Prayer lost; God always gives in returns, only we either do not observe or mistake them, and lose the comfort of them: An answer of Prayer doth not always come in the way we expect it; we look for it at the fore-door, and it comes in at the backdoor, and while we are still expecting the friend we look for, he is in the house; the mercy we desired is received, only it comes in a way we thought not of, and are therefore apt to overlook it: Therefore take heed of confining God to your way or limiting him to your time: That's the third.  
4. Communicate your experiments: And thereby commend this duty to others: Thus David, Come, saith he, and I will declare what he hath done for my soul; Psal. 66.16. This poor man cried, and the Lord heard him, Psal. 34.6.— Do you as I have done, and you shall speed as I have sped. Do not mistake this: I would not have you tell every one when you go to Closet-Prayer, or when you have been at it (that's a Pharisaical blowing a Trumpet) but you must, at some times, to such persons as you can confide in, or that you have some grounded hopes of doing good to, tell them your experiences, for their direction and encouragement; in this case, acquaint them how God is wont to deal with your hearts, what good you have found from God in that duty, and you question not but upon a conscientious use thereof they may find the like advantage: And this would be of singular use; for hereby they have not only a rule for it, but the exemplifying of it in a Precedent; and we know Examples are of a prevailing nature: Especially, see that you put your families upon this practice; Oh what a blessed thing were it, if every person in several rooms of the House were at work with God in secret Prayer! How bravely would that house be perfumed? How well would the Trade of godliness thrive? Surely such an House were a more blessed beautiful edifice than any Prince's Palace under Heaven: It's the disposition of Gospel-penitents to mourn every family apart, husbands & wives apart, Zech. 12.11, 12. And of gracious souls, to be like Doves of the valleys, every one mourning for his iniquity, Eze. 7.16. There must be joint-prayers and separated Prayers together and apart: Let not Christians be content to find Christ in a Corner for themselves, but let them do what they can that others also may enjoy him: this was the frame of the Church or believing Soul, Cant. 3.4. When she had found him, I held him, saith she, and would not let him go, until I had brought him into my Mother's house, i. e. into more public assemblies: And truly, Christians, that man hath not found Christ at all that would not have all others to find him; Oh, thinks the Christian in his retirement, that others did but feel and enjoy what my soul hath sweet experience of, would to God, my Husband, Wife, Brother, Father, Child, Neighbour, would but try this course a while; Oh what advantage would they get by it? Though I eat these sweet morsels alone, yet fain would I have others to partake with me: In things of this world, persons are apt to grudge others any benefit by what they have stolen, from others a view, but in spiritual advantages there's no envy, and if there be, it proceeds not from Grace, but from corrupt Nature; the more grace the less envy; and when envy is gone, persons will be communicative. Take away envy, 
Tolle invidiam, mea tua sunt & tua mea.  and mine is thine, and thine is mine; true Grace or Charity is kind, envieth not, 1 Cor. 13.4. Now this I am persuading to, that they that have found Christ would be so charitable to souls as to communicate the knowledge of him, and the way to enjoy him, unto others: Thus doth Andrew come to Simon, and Philip to Nathaniel, and both of them were (as a man finding a jewel, and cannot contain) overjoyed, and cry out [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] I have found him, We have found the Messiah, Joh. 1.41, 45. And when the poor woman of Samaria had been privately conversing with Jesus, down she threw (at least, left behind her) her waterpot, and all in haste went to the City, and said to the men, Come see a man which told me all things that ever I did, Is not this the Christ? John 4.28, 29. Thus do you, sirs: promote and propagate this choice duty, commend it unto others practice; and so you may be instruments of good.    

CHAP. VII. Concerning the matter or words of Prayer.  

SECT. I.  
THere is one thing yet remains, which it may be expected something should be spoken to; and that is, The matter in praying, or words of Prayer, Whether it be lawful or requisite to use a form or no? Most judge, 
Videas Ames. Cas. Cons. lib. 4. c. 17. p. 190.  that as forms are lawful; so prescript words may be requisite to some young beginners in Religion, and other Christians of weak parts that cannot express their desires to God in fit words, to help their rudeness, yet Christians ought to press after more growth and proficiency, that they may lay aside those Crutches, and arrive at that gift of Prayer, that may be of singular use: As for Closet-Prayer, 
Practical Catech. pag. 277.  Dr. Hammond doth assert it, that every one may ask his own wants in what form of words he shall think fit: And indeed all particular cases incident and variable, can scarce be comprehended in one constant form: besides, in secret Prayer, God doth not so much stand upon phrases or pat sentences, as the workings of the heart in sighs and groans, which are the best Rhetoric in his ears: It's inquired, Whether we may use the Lords Prayer? I answer, we may use it as other prayers in Scripture; but, I conceive, the principal end of it, is not to be rehearsed every time we pray, but an example, platform, or directory, according to the contents whereof we must direct our prayers.  
Therefore for the further help of young professors, I shall briefly touch at the several branches of that admirable compendious rule of Prayer you have in Mat. 6. ver. 9 to v. 14. And the rather because it may seem to refer chief (though not only) to Closet-devotion: what I shall say to it may be a practical analysing of it, in its several parts and branches.  
1. For the preface, Our Father which art in Heaven, You may thus make use of it: Infinite and Eternal Majesty, the Maker of Heaven and Earth, who dwellest in the highest Heavens, and in the lowest hearts, who seest all things here below, and art a God that hearest prayers; I am a poor worm at thy footstool, looking up to the Throne of thy Grace; cast a Fatherly eye up on me, and though I be by Nature a Child of wrath, yet through Jesus Christ make me thy child by Grace and Adoption, teach me to cry Abba Father, with holy reverence and filial confidence, raise my heart to Heaven, beget in me Faith in thy promises, love to my brethren, and due apprehensions of thy Sovereign power, and gracious condescension; that praying by the help of thy Spirit, in the name of thy Son, I may obtain good at thy Fatherly hands. Secondly for the Petitions.  
1. Petition, Hallowed be thy Name: Thus, O my God, I have dishonoured thee all my days by my ignorance, pride, hardness, and unthankfulness, and I am unapt and unable to glorify thee, but do thou glorify thyself in my conversion and salvation: help me to know and adore thee, to make an high account of thy titles, attributes, ordinances; to believe thy word, admire thy works, in mercy or judgement: help me with spiritual thoughts becoming my holy profession, with divine lips speaking good of thy Name, and a suitable conversation to walk before the Lord: Holy God, destroy Atheism, Ignorance, Idolatry, and Profaneness; magnify thy Name through the World; and direct and dispose all things to the advancement of thy glory, by thy overruling providence, and thy infinite wisdom.  
2. Petition, [Thy Kingdom come:] Thus improve it: Lord, I must confess, that by nature I am dead in sin, and a bondslave to the Prince of darkness, who rules in my heart, and leads me captive by ignorance, error, disobedience; but do thou, by the power of thy grace, cast out the strong man, take possession of my heart; sway thy blessed Sceptre in me, bring my whole man to obedience, destroy Satan's kingdom, propagate the Gospel among all Nations, purge thy house, furnish thy Church with officers, orders, and pure ordinances; make Kings nursing Fathers to it, convert sinners, confirm Saints, comfort the sad; hasten thy second coming to judgement, and the blessed Kingdom of Glory.  
3. Petition, [Thy will be done in Earth as it is in Heaven] Thus, Holy Majesty, I acknowledge my natural ignorance of thy will, impotency to obey it, yea, enmity and antipathy against it; my best services are imperfect, my spirit repining under thy hand, and my will wilfully resisting grace, and rushing into sin; but Dear Lord, inform my mind, conquer my will, order my affections sweetly to comply with thy mind; teach me to do thy will in obedience, make me content with thy will concerning me in every providence; beget in me those heavenly dispositions that are in the glorious Angels, and glorified Saints, that with humility, cheerfulness, diligence and faithfulness, zeal, sincerity and constancy, I may be actively and passively at thy dispose.  
4. For that Petition, [Give us this day our daily bread;] Say in this manner; Heavenly Father, I must confess, that by my wretched apostasy in Adam, I have lost my right to every morsel of bread, and deserve not to breath in thy air, or tread on thy earth; my sin hath put a curse and sting into every comfort, I can obtain nothing by my industry, yet am prone to desire, get, and use thy mercies unlawfully; thy blessing is only the staff of my bread, help me to wait on thy providence in a moderate use of lawful means; give me a competency of outward comforts, thy blessing in the use thereof, and contentment therewith; and, above all, a right thereto in Christ, and prevent needless cares and sensual delights.  
5. As to that petition, [Forgive us our debts as we forgive our debtors:] Thus plead it; Lord, I am woefully guilty of original and actual sin, and am thereby a debtor to divine justice: I own millions, and cannot pay the least farthing, therefore deserve to be cast into the dark dungeon of eternal torments; but, dear Lord, thou hast found a ransom who stands in man's stead to be surety for him, O accept me in thy beloved Son Jesus Christ, wash away my sins in his blood, cloth my naked soul with his glorious robes, give me saving faith to embrace him upon his own terms, free my soul from guilt and punishment of sin, pardon my daily failings, and seal an acquittance in my conscience, which tells me I do freely forgive all offences against myself.  
6. The last petition [And lead us not into temptation, but deliver from evil] you may render thus: Lord, it were righteous with thee to leave me to be assaulted and conquered by Satan, my souls cruel enemy; my heart is growing wanton, proud, and careless, apt to thrust myself into temptations, but unable to resist or overcome them: thou mayst justly bring me into occasions and leave me to myself therein; but oh my God, keep my soul from being tempted, or assist me in the hour of temptation, or recover me out of my foils and falls; sanctify my slips make my standing surer in thy strength, tread Satan under my feet conquer the world for me, crucify me unto the world, subdue my flesh within, and in due time take my soul above all sins and snares, into thine immediate presence.  
And then shut up all with such like words as these on that conclusion. [For thine is the Kingdom, the Power and the Glory, for ever, Amen:] Oh my God, I am unworthy thou shouldst grant my petitions for any thing in myself; all my arguments in Prayer, and grounds of acceptance I fetch from thyself: Thou hast a Kingdom of Grace, and Throne of Grace, from whence thou hearest prayers, and dispensest blessings; all the Power is in thine hands, to give and forgive, to kill or make alive, and the Glory shall be thine, if thou hear my Prayer: and blessed be my God, for all my mercies. I ascribe to thee, and thee alone, eternal sovereignty, omnipotency, and glorious excellency, which as I desire all may be given to God, so I am humbly emboldened by Faith to rest upon thy power and promise, that in due time thou wilt hear my requests; And as a token of that my desire and confidence, my soul doth echo forth, Amen, Even so be it.  
Thus I have given you an hint from the Lords-Prayer, of directions for the matter of our prayers. I shall but propound another Scripture-Instance concerning Arguments in Prayer.   

Sect. II. An example, from Jacob, of pleading with God.  
GOD would have his people converse with him in a rational way, and Gods children have made use of many pleas in Prayer, which they have produced in vehement Expostulations, as we may find sprinkled up and down in Scripture, as Moses, Nehemiah, Ezra, and Daniel, in their approaches to God: and above all, David through the book of Psalms is exceeding full this way. But I shall pass by the rest, and fix only upon one Scripture-instance, and the rather because it was a secret or solitary prayer (of which we are now speaking:) and there are notable Pleas therein, which may possibly suit our condition; therefore I shall briefly touch the parts of it, and recommend it to our imitation: It is that of good Jacob (who was trained up in this holy Art of wrestling with God) in Gen. 32.9, 10, 11, 12. His pleas there may be reduced to these ten Heads.  
1. He makes use of suitable Titles of God, he calls him Lord or Jehovah; which denotes God's self-existence, and giving Being or existence to the promises, in first making them, and then making them good. Thus do you; Sirs, raise in your hearts suitable apprehensions of God, and let your expressions be answerable; tell God, he is an infinite, omniscient, omnipotent Majesty, able to do beyond what you can ask or think, and that you neither need nor desire any more than what his almighty power can effect: tell him, if All-sufficiency cannot supply you, you are content to go unsped; but you question neither his hand nor heart; you are sure he both can and will help his Children in their need; he will make good with his hand, what he hath spoken with his mouth, for he is Jehovah.  
2. He pleads Covenant-relation to God. O God of my Father Abraham, and God of my Father Isaac, and so my God this is an admirable plea: if God own a soul in a Covenant-relation, he will certainly do it good; though his grace be free, yet when God hath chosen a soul to be his, he hath (as it were) engaged himself to own it; now he hath laid his truth to pledge. Thus than a soul may plead, Lord thou hast been my Father's God, and wilt thou not be my God? And wilt thou be my God, and withhold such a mercy from me? My Ancestors found grace in thy sight, and obtained those very good things I am craving; and am not I under the very same Covenant with them? Are not promises the same? Is there not the same Mediator? Lord, I come to thee in a Covenant-relation for a Covenant-mercy, and wilt thou deny me?  
3. He pleads a warrant for his undertaking, appealing to God that he was in his way, saying, The Lord which saidst unto me, Return unto thy Country: Oh with what encouragement may the soul plead for assistance and protection, that is in God's way and work, according to his own appointment? Thus then plead, Lord, hast not thou set me about this work? Hast thou not given me a charge to do what I do? Have I not a plain positive Scripture-warrant to bind my conscience? I dare not do otherwise: I may say, If I be deceived, thou hast deceived me, but I am sure, plain Texts are no cheats, I cannot otherwise understand such a Command: and oh my God, since thou hast thus engaged me in thy work, wilt thou suffer me to miscarry therein?  
4. He pleads a particular promise, I will deal well with thee: Surely a comprehensive word, containing in it all that Jacob wanted. Thus must a Christian search the Scriptures, get hold of a promise, spread it before the Lord, whether for spiritual grace, inward comfort, or outward supply, as thus: Lord, I find a promise in such a place, to a person in my very case, pat and pertinent to my very condition, as if it had been calculated purposely for me in this juncture; now Lord, make it good to my Soul, and Seed; thou hast made it good to others in my state, and why not to me? Am not I an heir of promise? And must not I have a share therein?  
5. Jacob lays himself under the sense of his own unworthiness, I am not worthy, saith he, of the least of all thy mercies. This is the property and excellency of a Saint, to nullify himself, and Omnifie God, as I may so say: thus Abraham in his pleading calls himself dust and ashes, and the Centurion judged himself not worthy that Christ should come under his roof. Thus then, abase thyself. Lord, I am not worthy to enjoy any common mercy, not fit to lift up mine eyes to thee, less than the least of thy mercies; behold I am vile, I am not only destitute of merits, but full of demerits. Hell is my desert, I can challenge nothing as mine but sin, and the fruits thereof, Lord, I condemn myself, do not thou condemn me, and cast me from thee.  
6. He is affected with God's faithfulness in the performance of his promises; acknowledging the truth of God shown to his servant. There is mercy in Gods making a promise to Abraham, Mic. 7.20. truth in making it good to Jacob. Well then, with Jacob, thus plead: Lord, 'tis true, there was nothing of desert in me to engage thee, either to make or keep thy gracious promise, but sure, the word is gone from thee, yea and notwithstanding all my treachery and unfaithfulness thou hast kept it to this day: Oh keep it still it depends wholly on thee; let not my vanity alter the course of thy mercy, but pardon and accept as thou hast done from my Egypt until now.  
7. Jacob further recounts his former meanness, his low condition: With my staff I passed over this Jordan, I came hither in a poor contemptible manner, a sorry pilgrim: thus do you plead, Truth it is, Lord, thy grace is absolutely free, there was neither wit nor wealth to move thee to do what thou hast done; I can remember the time when I was as sorry and silly a creature, as was in all the Country; there was no capacity in me to do thee any remarkable service, thou didst not set thy love upon me for any natural or moral accomplishments, even so Father because it pleased thee: and wilt thou now forsake me? Thou mightest have done that at easier rates.  
8. Here's Jacob's Stone of memorial for bypast and present mercies, Now, saith he, I am become two bands, i. e. two great companies of wives, children, servants, flocks, herds; I may say, These where had they been? 'Tis strange to see poor worm Jacob thus rich, oh the bounty of God So do thou say, Lord take notice what thou hast done for me, must all this be in vain? Wilt thou throw away these good things? Wilt thou not rather crown these gifts with continuance of thy kindness? Wilt thou return to do me hurt, after thou hast done me all this good? Dost thou not remember my convictions, consolations; my fears, tears, doubtings, refreshments? Oh the passages of love betwixt thee and me! Shall I be the grave of these mercies? Lord forget me not.  
9 Here's his sense of approaching danger, Deliver me, I pray thee, from the hand of my Brother— for I fear him, etc. A Brother offended is harder to be won than a strong City. Jacob's danger was a spur to his Prayer. A pursued Hart runs fast for shelter; so do thou, Soul, when afraid; fly to the Lord, and say, Oh my God, I have deadly enemies, within, without; my case is forlorn, desperate; I have none to run to, but thyself: Hast not thou said, that in thee the fatherless find mercy? Other refuge fails me, no man cares for my soul: Lord relieve, deliver this sinful wretch, else I go down into the pit.  
10. Once more, doth Jacob plead the promise, and enlarge the granted Charter: Thou saidst, I will surely do thee good, and make thy seed as the sand of the Sea: Thus do you; still seek out, suck sweetness from, and put in suit the promises by earnest prayer: In this manner; Lord, hast thou not promised an heart of flesh, a broken heart? Why then is my heart hardened from thy fear? Dost thou not say, thou wilt give thy holy Spirit to them that ask it? This Lord, I want, to be a spirit of truth and illumination, a spirit of prayer and supplication, a spirit of grace and sanctification, and of satisfaction; Oh bestow this mercy upon me: Dost thou not promise to take away my inqivities by pardoning Grace for thine own Name sake? And to subdue my corruption, and increase grace, and bring me to glory? Lord, remember thy word unto thy servant, in which thou hast caused me to trust:  
Thus much, for helps in pleading with God, and for that use of Instruction.    

CHAP. VIII. An Use of Exhortation, urged.  

SECT. I.  
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, Psal. 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 humour 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 practise 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 practise 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? Psal. 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; 
Ille do●…t vere qui sine teste dolet.  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, 
Rom. 2.28.  with Jacob, converse with God alone, and seeks his praise, not of men, but of God: Observe it, a Christian ordinarily hath not that comfort in a duty exposed to others view, which he hath in that he performs betwixt 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 closely 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 doth 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 forbidden, 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 firstborn 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 cased under pressing burdens? Are you in love with your sorrows? would you not be rid of them? Behold, I show unto 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 hath lain upon their hearts, ready to overwhelm them, they have run to God in a corner, and there have left their load, and thence 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 doth ease, as vomiting doth an oppressed stomach. And hence, saith Job, I will speak that I may be refreshed: And Scripture backs this in Phil. 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 favourites before others, but when none are present, they open their hearts more familiarly to them I know Abraham, saith God, he and I are well acquainted, he is my friend, he visits me often, and shall I hid 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, Heb. 4.16. On the contrary, what a dreadful thing will it be to have strange thoughts of God in duty, or at death? Strangeness betwixt 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 judgement on the place? Oh then, let your souls weep and pray in secret places, as Jeremiah did, Chap. 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: Yea Moses's solitary prayer interposed betwixt 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; yea they sin openly, let us lament privately. The truth is, 
2 Kings 17.9.  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 thine heart like water before the face of the Lord— Lam. 2.19.  
7. Would you not have your own secret sins set in the light of God's countenance? Psal. 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 doth not God expect that you should set yourselves to mourn over them, and cry to God for pardoning grace in secret? 
Eccl. 12.13.  Do you not know that God will bring every secret thing to light in the great day of accounts? Nay, God may punish you openly, 
2 Sam. 12.12.  as he did David for his secret sin. Well then, anticipate that sad severe judgement, by judging yourselves, and deprecating his righteous judgement: I may say to thee, Soul, as Solomon bespeaks Shimei, Thou knowest all the wickedness which thy heart is privy to: and where are thy prayers, and tears, and groan 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.  
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 closely 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, Psal. 10. 
Psal. 64.1, 2, 4, 5.  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 do, and prevents their attempts, Jer. 11.18, 19, 20. Saint's Closet-prayers may break wicked men's Closet-plots: Fall closely then to this great duty.  
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 Ezek. 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 outstrip 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: Cant. 2.14. Oh my Dove that art in the clefts of the rock, in the secret place of the stairs, i. e. in an afflicted persecuted and desolate condition, Let me see thy countenance, let me hear thy voice, i. e. in the duties of Prayer, praise, and Gospel-Ordinances: For than was her voice sweet, and countenance comely; when they are cast out, then doth 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, Chap. 15.15. So the afflicted Church, Lam. 3.28, 29. When she sitteth alone in solitariness, than she putteth 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, 'tis 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. II. Several Objections, Answered.  
'tIs 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?  
Answ. 1. This Objection cannot be made by all: some have no Families to pray with, but if thou dost pray in thy 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 thou dost, Family-prayer is one thing, and Closet-prayer is another: and let me tell thee, God never made one duty to supersede another; you must not justle 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 hath a secret errand to his Father, that it is not fit his family should know of; and upon this account God hath 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 thee, Soul, thou art very little sensible of thy spiritual state or wants, if thou have nothing to say to God that thou wouldst not have others to hear.  
2. Obj. But I am a poor man, and busy in my calling, and cannot take so much time in Closet-Prayer, I have other occasions.  
Answ. Friend, hast thou any greater business than the affairs of thy soul; let thy calling stand still rather than thy 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, 
Nobis pietate pecul●a C●escunt. Mant.  it blesseth and expediteth temporal affairs. We use to say, Meat and Matins hinder no work. Canst thou not get time for eating, sleeping? Yea, dost thou not spend as much time in idleness, and vain discourse, as would be required every day for this duty? If thou hadst an honest heart, thou wouldst redeem time from thy meat, or sleep, or recreations, for Prayer, rather than neglect a duty, or damn thy soul: The truth is, we complain we want time, but we waste time: There's not the poorest Labourer, but he mis-spends 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. Obj. 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 betimes, dogged to it all the day.  
Answ. 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 Lords Freemen, if free, yet you are Christ's servants, 1 Cor. 7.22, 23. Remember, you have a Master in Heaven; no mortal creature can discharge you from your attendance on God: You must do Gods work as well as your Masters, and your Master's work for God's sake. 
Eph. 6.6, 7.  Oh sirs, do not neglect your duty to God, to pleasure men. Can your superior answer for your neglect? Or interpose betwixt flaming wrath and your sinning souls? But I am afraid, some lay the blame on Masters, when the fault is in themselves: Deceive not thyself by accusing others to clear thyself; this was Adam's fault: Think not that another's rigour can excuse thy 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 Master's 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 far the worse, but the better, for being God's servants.  
4. Obj. 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.  
Answ. A good 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: Can 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 Arbour 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 harbourless; and then, what a dreadful sting and guilt will follow you whither-soever 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 wilful neglects, or scandalous sins.  
5. Obj. But I know some good Christians that never use it, yea, that maintain it in their judgements 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 professors judgement 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 hath been contradicted in these licentious days: Some have pleaded against Family-Prayer, Catechising, 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 whereof 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 Saviour used this practice.   

SECT. III. 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 doth not move me?  
I Answ. 'Tis 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 bloweth where, and when it listeth: 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 run 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, doth not make the next performance more easy, but more difficult. It will (as one saith) 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 (saith 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 affrighted.  
Answ. 'Tis a sign the duty is good, because so bad a spirit opposeth it: the more Satan sees a duty is for the souls advantage, the more diligent he is to hinder the performance; but must Satan be gratified rather than God glorified, or thy soul edified? Wilt thou give way to him? Resist the devil, and he will flee from thee: think not thou canst perform a flesh-displeasing duty, when Satan is quiet, and doth not molest; he will be busy to tempt when thou art going to thy God; this is no new thing, he will jog thy hand when thou art writing thy letter to thy Friend in Heaven: think not to be more exempted than even thy Saviour himself, he was set upon by the Devil in his solitary recesses in the wilderness; and, oh the horrible nature of those temptations! Mat. 4. When Joshua the Highpriest prayed, Satan stood at his right hand to resist him, but the issue was good, God rebuked him, Zech. 3.1, 2. And thus he will do for thee, he will tread Satan under thy feet, and make thee a conqueror; only when thou art annoyed with this foul spirit, turn to thy God, leave not thy work, let not Satan take thee off duty; then he hath attained his end: fall closer to the work; consider, fasting and prayer cast out the devil; 
Matt. 26.4. Eph 6.18.  watching and prayer are preservatives from infection, yea, Prayer itself is a chief piece of a Christians Armour: if you be beat off this, you are routed; this engageth God for you; without this, you are but like other men, and the Philistin will put out your eyes, lead you captive, and make sport of you: stick close to this what ever 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; nay, 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? Mal. 3.14. And are you like those Atheists, that think Prayer is to no purpose? I hope not: You think it doth 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? Hast not thou sometimes found benefit by secret Prayer? God is good to the soul that seeks him: try again, you will not lose your labour; 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 ware of, you shall not yet know the profit you have by secret Prayer, you must keep on in a patiented 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 profi●: You cannot do Satan greater service, or your souls more prejudice: But more of this anon.  
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 thee thus complain: thou art fit for praying, when thou canst lie under the sense of thy inability to pray, that's an useful disposition in duty: But thou sayest thou canst not pray, then I'll tell thee what to do; Go thy ways alone, and fall down upon thy knees, and plainly tell the Lord thou canst not pray, and entreat him to help thee by his blessed Spirit, which he hath promised to them that ask it: tell the Lord, that thou canst not think a good thought, or speak a good word without that blessed Spirit, but it shall help thine infirmities, and teach thee 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 thyself, what sins thou art guilty of; original, or actual; of omission, or commission; this is too too fruitful a subject: take them home, tell God of them, by ingenious confession: Then bethink thyself what thou wantest at the hands of God, as Pardon, Grace, Peace, Heaven, and beg these; consider also what thou art 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 thou hast 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 doth not work upon God any, rather because of the neat language therein, but unbosom thyself plainly, and seriously before thy God, and thou shalt 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 an hard and difficult work: I would rather do any thing than this, my spirit is wonderful 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.  
Answ. This is the pleading of flesh and blood, this is the bottom of the former objections, I expected this all along: if the tongue speak not thus, the heart doth: let a duty be pressed never so home, a carnal heart will make some evasions; though the mouth be stopped, yet a cavilling 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: 'Tis easier to bring arguments to convince the judgement, than to draw the will and affections to a through obedience: But soul, wilt thou plead for Baal? Wilt thou take the devil's part, and yield to carnal reason? or wilt thou balk any divine commands to gratify a lazy humour, or a base lust? God forbidden; methinks, if thou canst not obey as thou ought'st, yet thou shouldst take God's part, and plead for obedience: Paul doth so, Rom. 7.15, 16. Though he saith, What I would, that do I not, But what I hate, that do I,— (yet saith he) I consent to the Law that it is good: i. e. I take patt with God, and join with Gods 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 Gods revealed will, you are not of God: But a principle of grace doth facilitate and make easy the hardest duties, because there is a likeness betwixt holy hearts and holy performances: Love makes every thing easy; hence it comes to pass that Christ's yoke is easy, Mat. 11.30. His ways pleasant, and his commandments not grievous, 1 Joh. 5.3. If thy heart were right, duties would be sweet to thy soul; 'tis 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, wert thou more accustomed to duty in secret, it would be more familiar to thee, and less irksome: We see by experience, Use makes heavy things light, we hardly feel the weight of our , 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.   

SECT. V Some Cases of Conscience, briefly answered.  
THere are yet four Cases of conscience I shall briefly propound and Answer.  
1. Case. Whether may not an hypocrite or graceless soul perform this duty of Closet-prayer; and what difference is there betwixt a real Saint and an unregenerate person in this work?  
I Ans. 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't, he dare not but do it; but a Child of God hath 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's much unwillingness in the best; so that sometimes a Saint must even force himself to the performance.  
2. An hypocrite will not thus pray always, Job 27.9, 10. 'Tis 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. An hypocrite doth 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 hath most ado with his heart, that's the hardest piece of the work; he dare not leave that behind him, and he hath 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 doth 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 doth 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?  
Ans. To the former; that in general thou mayst and must swear and vow that thou wilt keep God's Commandments, Psal. 119.106. so doth David. And in Scripture we are bid to make vows, and pay them to the Lord, Psal. 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 an holy resolution, to take so much time, at least every day for God's worship, yea at such a time as may be judged most commodious by our experiences. And this may be a good help to keep in 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 enjoyeth communion with God in Closet-prayer?  
Ans. Communion with God is twofold. 1. As to Graces, 2. 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: then hath a child of God 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 long after God: When the heart is throughly 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 hath 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 inlargements, when the spirit is left in a better frame, and fit 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; 'tis dead, dull, distracted, I do no good; get no good in duty, I fear I offend God, What shall I do?  
Ans. Such a case is sad: yet consider, 1. It may be the case of gracious hearts, David was so depressed and troubled, that he could not speak, Psal. 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 indisposeth.  
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 thy obedience, though thou have not sweet enlargement, the obedience is thine, the enlargement God's, he is a free Agent, and works when he pleaseth, 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 endeavours: Nay, observe it, a Christians conscientious attendance upon God without inlargements, may be more acceptable to God than when he hath the sweetest inlargements; because there is most obedience in those duties, but in the other a Christian is (as it were) hired to performances by the Earnest-peny of inlargements: Oh, 'tis 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 trade's more; surely his stock is great. So 'tis an evidence of much Faith, Love, 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 Consciences.  
And now, beloved friends, I have dispatched this Subject concerning Closet-prayer, What remains, but that we should all fall closely 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 complimental 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 doth Christ direct us to the right manner of performance, and assure us that our Father will reward it openly? Will God reward any thing but commanded duty? There's no question but 'tis 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 professeth 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'll not give him a visit? Will you go into your Closets to make up your accounts? And will you not reckon straight betwixt 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: 'Tis 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, saith 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: Nay, 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? Doth not he know our hearts? And should not we approve ourselves to God in our Closets? Yea, doth 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 doth; and takes advantage by them: Indeed, I have heard some make this a scruple, whethey 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 thereunto, Rom. 8.33. And who shall lay any thing to the charge of justified persons? He hath 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 doth: 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 acknowledgement 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, Nay, 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 to day, you'll be more unfit to morrow: At this instant, fall upon thy knees, beg a blessing upon this book for the good of thy soul and others, look upon Closet-Prayer as thy privilege, as well as thy duty? 'Tis a mercy thou mayst go to God as often as thou wilt, and for what thou needest: 'Tis no small favour that God hath allowed thee the use of this privy Key to open Heaven-gates when thou hast not the more public key of others help in Prayer; yet this is thy encouragement, Thy Father that sees in secret will reward thee openly.  
I shall shut up 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 risen and shook my , as knowing well,  
That from small fires, comes oft no small mishap:  
When suddenly I heard one say  
Do as thou usest disobey,  
Expel good motions from thy 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 thy Servants both Artilleries use,  
My Tears and Prayers night and day do woe,  
And work up to thee, yet thou dost refuse:  
Not but I am (I must say still)  
Much more obliged to do thy will,  
Than thou to grant mine, but because  
Thy promise now hath even set Thee Laws:   

Then we are shooters both; thou dost deign  
To enter combat with us, and contest  
With thine own clay: But I would parley fain  
Eat not my Arrows, and behold my breast:  
Yet if thou shunnest I am thine,  
I must be so if I am mine,  
There is no articling with thee,  
I am but finite, yet thine infinitely.     
FINIS.