Of Closet-Prayer.  
A SERMON Preached before the QUEEN AT WHITEHALL, On SUNDAY, Aug. 27. 1693.  
By Nathanael Resbury, D. D. Rector of S. Paul-Shadwell, and Chaplain in Ordinary to Their MAJESTY'S.  
Published by Her Majesty's Special Command.  
LONDON, Printed by T. W. for Tho. Bennet, at the Half-Moon in St. Paul's Churchyard, 1693.   

A SERMON Preached before the QUEEN.  MATTH. vi. 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 thee in secret, shall reward thee openly. 
THese words are part of our Saviour's Discourses in the Mount, wherein he is cautioning his Followers of those usual Schemes of Hypocrisy, by which the Pharisees had made themselves so remarkable: of these he gives a twofold Instance, that of disposing their Alms and Charity, which they were wont to perform, with sound of trumpet, or open Ostentation to the World, of what they were a doing; v. 2. and that of praying in the corners of the streets, that they may be seen of Men. In opposition to which, he directs his Disciples to affect (at least) so much of Privacy in all Religious Acts, as may make it evident, their design is chief to approve themselves before God, who sees the heart, and values the act, from the inward intention and design only. When thou dost alms, let not thy left hand know, what thy right hand doth, etc. v. 4. and when thou prayest, enter into thy closet.  
It was a frequent Observation our Saviour had made elsewhere, of the horrid Hypocrisy of the Scribes and Pharisees, and Chief among the Jews in his time; against which he denounces so many several Woes, Mat. 23.25, 27. and so on. He does it in this Chapter, both as to their Alms, and their Devotions. My Text is concerned with their Hypocrisy, in all their Acts of pretended Devotion, v. 5. When thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men: wherein we may take notice of the posture, and the places they chose to pray in, in both which they might be most seen; their posture, standing; the place, the Synagogues and corners of the streets.  
As to their posture, of standing at their Prayers: We must not suppose this was unwarrantable in itself, because it was much in use, both with the Jews and Christians of old. Insomuch that the very Phrase, sometimes, in Scripture, for praying in public Solemnities, is, that of standing before the Lord; from whence, that Jewish Expression, Sine stationibus non subsisteret Mundus, The World could not subsist, without the stand, or Prayers of the Church. And the Christians, in the first Ages, had their certain seasons, wherein they performed their public Services of the Church, standing; whence that term of their Stationary Days; Quum publicis stationibus Vota sua persolvit Ecclesia, When the Church performed her Offices of Prayer, by public Stations, or standing. So that this posture is not reflected on, as unwarrantable in itself, but as chosen by the Hypocrites of that Age, that they might be the better seen at their Devotions.  
Then, for the place, they not only choose the Synagogues, but stood in the chief corners of the streets. In triviis (as the Latin has it). Probably, in places where three or four streets met together, where Passengers in each of those streets might discern, and reverence their plausible Holiness. Verily, saith our Saviour, they have their reward. That is, they have what they aimed at, and much good may it do 'em. But what good can this poor Recompense do them, when they shall come to be approved or condemned by him, who knows the insides of things, and values them accordingly? But thou, when thou prayest, enter into thy closet, etc.  
That which I shall pursue from these words, shall be this, to lay before you the expediency and reasonableness of secret or closet-Prayer. If you would approve yourselves to God indeed, you must be frequent in your privatest Retirements for Prayer. The Caution in my Text directs, not only, to enter into our closerts, but, when we are there, to shut our doors about us.  
Before I proceed to the Argument; it may not be amiss, briefly to premise, that as this Ca●●ion, in the Text, does by no means exclude the great duty incumbent upon us, both as to the Worship of God in public, and also that in our Families: so, though this direction strictly mentions that of entering into our closerts, and shutting our doors, and praying to God in secret; it does not so far necessitate our privacy in this Action, that we are bound to take all imaginable care, that no one in the World should know, or suspect we do it. No, it may sometimes be of use, that others should understand our practice in this kind, that they, by our example, might learn, and be encouraged to do the same. How often may the Parent's, or the Master's known and observed Custom of secret Prayer, instil a Principle into the Minds of those that are under them, and that are desirous to imitate them, that they also take up the same way; and from thence, habituate themselves to those Exercises of Religion, which become a future ground of their own retired Intimacies and Acquaintance with God.  
All the design of this place is, That Men should not take up with a formal and pompous show of Religion in the Acts of it: that they should not court the Eye and Observation of the World in all they do of this kind; and make it their only design to be seen of men: but that they should delight themselves in those Exercises of Religion, that are less observed by Men, wherein God and their own Consciences are the chief Parties, and, betwixt these only, it appears, that we are in earnest.  
In pursuing therefore this Subject, I shall do these two things.  
I. Show upon what accounts this part of Divine Worship, in our most private and secret Retirements, becomes so reasonable and necessary a Duty.  
II. What ought to be our Carriage and Behaviour toward God, in these our Secrecies of Prayer: Which last may serve for Application of the former.  
I. Upon what accounts, this part of Divine Worship, in our most private and secret Retirements, becomes so reasonable and necessary a Duty. And this may be argued from these three or four Heads.  
1. This mainly avoids the Charge of Hypocrisy in our Profession, or Acts of Devotion.  
2. We have, herein, the greater liberty of particularising our Wants before God.  
3. We may, with greater collection of Mind and Thoughts, serve God in these our private Retirements.  
4. This special Promise in the Text, That God that seethe us in secret, himself will reward us openly, will appear of great Moment.  
1. This Custom of worshipping God in secret, mainly avoids the Charge of Hypocrisy in our Profession or Acts of Devotion. And this is that, that seems chief the occasion of this Caution in the Text. Our Blessed Saviour drives plainly at it, in both the Instances, of Charity towards the Poor, and Devotion towards God. In the former, we are not to do as the Hypocrites do, to sound a Trumpet before us; no, not to let our left hand know what our right hand doth. In the latter we are not to make it our business to pray standing in the synagogues, or in the corners of the streets, but when we pray, to enter into our closerts, etc. So that to follow the reason of this Duty, as it is particularly grounded against Hypocrisy in the performance of our Worship toward God, it will not be amiss to show,  
(1.) That Hypocrisy, where it is the only Design and Proposal, in any part of Religion whatsoever, does actually destroy the true and just end of the whole undertaking.  
(2.) That we cannot so effectually make out our Sincerity in any Acts of Divine Worship, where they are only in public, and to be seen of men.  
(1.) That Hypocrisy, where it is the only Design, in any Act of Religion whatsoever, does actually destroy the true and just end of the whole undertaking. For,  
First, Such an one does not interest himself in any one Action, or Performance of Real Religion. His design only (as he is an Hypocrite) is to make a show of doing that which he intends not. Hence he borrows his name from the Stage-player, whose Employment is to personate Men, and Things; that is, to act their Persons, whom they know themselves not to be; in Things, wherein they know they are not really concerned. Thus the Hypocrite, in all his Actions that bear a show and semblance in Religion, his design only is to act a part, and not to be the Person, or do the Action really, which he seems to be or do. Thus, when such an one gives Alms, he does but act the part of a truly charitable Man. He does not give in pity and commiseration to the need of others; he does not give in conscience toward God, or in tenderness for that stamp and Image of God, which he sees upon his needy Brother, or from any such noble and generous Principle, that Religion dictates: But he gives, that he may avoid the Reproach of a niggardly and penurious Man; he gives, that his Name may live after him, and may swell in the mouths of others, applauding him as great and generous, or devout and religious, etc. and so, while his design is only to personate the Man that is Religiously charitable, he must needs, as to himself, destroy the true design and end of the Religious Act, because he does not interest himself at all in it. So, in this Instance in my Text; when the Hypocrite prays, he only acts the part of the devout Man; he is not concerned in the Realities of Devotion, because he designs nothing, but that Men might apprehend him a zealous, holy Man; so that not really doing the Action he represents, he loses the Privileges, or Rewards of such an Action, because the Action itself is not really performed by him. Like the Actor upon the Stage, though he personates the Majesty and Grandeur of a King, the wise Dictates and Projects of the Statesman, the Valour and Conduct of the Noblest General; yet does not he by any means receive the real Honours due to any of these Characters, but, merely the Applause of present Spectators, and a little Stipend for Bread, which is all he aimed at. So our Saviour limits the Reward of this Actor to the Merits of the Performance, v. 2, 5. Verily, I say unto you, they have their reward. All they propounded, perhaps, was the Applause of Men, or establishing to themselves a present Interest, and this they may attain. But it is then only, when a Man's Sincerity in Worship is discerned by him that sees into the secrets of Hearts; it is then only, and they are such only that reap the proper Fruits of Religion, because he that seethe them in secret, will reward them openly. Besides,  
Secondly, I may add, Hypocrisy in any Acts of Worship towards God, does offer so immediate an affront to the High and Holy One, that it must needs destroy the true ends of that Devotion, it dissembles. For the Hypocrite, in thus doing, does either befool himself, and think he can mock God, as not discerning the inwards of his Mind, and so robs him of the Glories of his Omniscience and Omnipresence; or else, he has those mean thoughts of God, as easy enough to take up with the foppish shows and ostentations he makes, and so robs him of the Honour of his infinite Holiness and Wisdom; or else, in a word, plainly defies God, that be he as holy, or wise, or discerning as he will, yet the Man will not set his heart aright towards him. Nor will make one step further in Religion, than what mere outward Show and Ostentation will amount to. Now there is enough, in any of these Instances of Affront done to the Divine Majesty, that may justly cut the Hypocrite off from all Pretensions to any good Reward for these pretended Acts of Devotion.  
How daring a Sinner is the Hypocrite, to think that either God does not see, or if he does see, will not concern himself; or if God does see, and will interest himself, he cares not; but, if he can attain the present ends of his dissembling with the World, and God, he will run the hazard of all the rest. No wonder that in the Holy Scriptures we find Hell marked out as the most proper and direct portion of the Hypocrite; that whosoever is to be damned to purpose, has his place assigned there, with the Hypocrite, Matt. 24.51. The Lord of that servant shall come— and shall appoint him his portion with the hypocrite, there shall be weeping and gnashing of teeth. So that, we see, the reasonableness of this Duty of keeping up the Worship of God in secret, and in our Closets, where God only is privy to it, that we may thereby avoid the Charge of Hypocrisy in our Profession, when we see in what dangerous circumstances the Hypocrite stands toward God; especially considering, that without this custom of worshipping God in secret, we cannot so well justify our Integrity by all other performances of public Devotion: which is the second Particular under this Head, which I am now to make out.  
(2.) We cannot so effectually make out our Sincerity in any Acts of Devotion, where they are only in public, and to be seen of men. For in this conscientious usage, chief, we declare, we have no Regard to any thing, but a sense of our Duty toward God, and the Zeal we have for Communion with himself; and that, in mere respect to the Obligation that lies upon us, of rendering to God his just Worship: therefore we retire from the eyes of Men, to perform it; where no other Motives seemed to influence us, but the Necessity, or the Pleasure of the Duty. We take no witness to our Devotions but God, and our own Consciences: and by that, we make it evident, That, as we desire to approve ourselves chief to himself and our own minds; so, we expect no Rewards, or Advantage elsewhere, but from him, who seethe in secret, and will reward openly. It is true, there may be a worm of Hypocrisy at the root of our Devotion, even in our most secret, and unseen deal with God; that is, we may please and satisfy our minds with the thoughts that such a Work, or Duty, is done, and over, urged to it by the enforcements of natural Conscience, persuading us of the necessity of something of this kind. But then, as this is less likely, and we may generally presume, that the conscience of performing the Duty itself, (which nothing but our regard to God, and his Commands, hath influenced) may also keep awake our care and concernment, as to the frame and disposition of our minds; that we rest not in a slighty performance only: so, it is too probable, that where any one is considerably frequent and diligent in attending public Solemnities (in the mean time never retiring to his Closet) he is little other than an Hypocrite; at least, he has not this satisfaction to reflect upon himself, nor this witness within of his own Truth and Sincerity, as to Religion, and the Fear of God; because there are so many other Reasons that might induce the Man to join with others in public Solemnities: The Customs and Fashion of the place we live in, our natural inclination to herd and associate with one another; a desire to see others, and to be seen of them; a diverting ourselves for such a part of time, that otherwise might hang upon our hands; our natural Notions of God, and necessity of giving him some kind of Worship: our making an interest with some good Man, that may be induced to value us for this appearance of Devotion, etc. These, and other such considerations as these, may perhaps have force enough to cement us in the common bond of Worship toward God (and it is well that any considerations do serve to keep up the face of public Solemnities.) But in this our daily custom of secret Prayer, there may, perhaps, appear no other motive, that we can reflect upon, as urging us to it, but the great regard we have to this indispensable Command of our Blessed Lord, which bids us, when we pray to enter into our closerts, and there shut our doors about us.  
So much for this first Head of Argument.  
2. I may argue the Reasonableness and Expediency of this great Duty of praying to the Father in secret, from this consideration, that we have, in such times, and places as these, the greater liberty of particularising our wants before God. There are particular concernments, wherein every pious Soul may interest Providence, betwixt himself and his gracious Father, of which public Forms are not inclusive, at least, not plainly expressive of them; nay, such, perhaps, as may not be very convenient to concern public Societies withal. There may be some particular circumstances of Gild, which it is not necessary we should lay open to the World, in our public Confessions, which yet our gracious Father, not only allows, but encourages; nay, expects that we should, in frequent Acts of Repentance, acknowledge before him, and expressly recite them, in order to our Pardon, and Reconciliation with himself. There are particular wants, that press and urge us, which we need not trouble a multitude in knowing them; and particular supplies, and deliverances, and experiences, in this or that Instance in Providence, which it might be impertinent, and tedious to others to rehearse in their presence, or return our thanks for them.  
But, we have one who is the Author, and Fountain of all our Supplies and Enjoyments, and will never be wearied out, either with our fresh Supplications, or repeated Acknowledgements; with him we may have our full, and unupbraided Liberty of expostulating in all our fears and uneasiness; of pouring out our Souls in all the melt of Repentance, the passions of Love, Joy, Submission and Resignation, with all the vigorous warmth of Converse and Communion with God. So that, for the conveniency of declaring our wants, enlarging our confessions, repeating our thanks, opening our Souls in all the transports of Love, and Joy, and most free and affecting Reciprocations of his Love and Favour, when we pray, we should often enter into our closerts, and there shut the door, and pray to our Father which seethe us in secret. And indeed, where Endearments are great, and the Passions of Love more than ordinarily high, and mutual, there is a natural desire of Solitude, and Retiredness, that there be no interruption, no mistaken, misapprehended indecencies in the mutual Issues and Caresses of Love. Oh my dove, that art in the clefts of the rock, and in the secret places of the stairs; let me see thy countenance, and let me hear thy voice; for sweet is thy voice, and thy countenance is comely— saith Solomon, Cant. 2.14. How many a long night of Intercourse and Communion with God, had David! sometimes watering his couch with his penitential Tears; and sometimes preventing the watches of it to praise God; that he might do both, more freely and uninterruptedly! It is not probable he could make such particular confessions of his Murder and Adultery, such frequent declarations of the weights and burdens of his Soul, in public Solemnities, as he did in private, betwixt himself and God. Although afterward, for the vindication both of the Justice and Mercy of God, and for the future Instruction of the Church, he had them digested into their solemn Services. So that, if we consult our own particular necessities, Nature itself might, so far, direct us to pursue our own Interest, as to take the advantage of frequent Retirements in secret, to lay before God, our immediate and peculiar Concernments. And he that has been negligent, in opportunities of this nature, does thereby proclaim himself one, that has as yet been poorly awakened to any sense and concernment for his own Interests.  
3. It is further highly reasonable, That so we may, with greater collection of Mind and Thoughts, serve God in these our private Retirements. The Apostle brings this as the Result of his whole Casuistical Discourse, about a married, and an unmarried State, viz. that all he had alleged, was chief with this design, That they might attend the Lord without distraction, 1 Cor. 7.35.  
And as to this Particular; there is certainly great advantage in our private retiring before God; we make ourselves more capable of gathering up the loins of our Minds, and recollecting our Thoughts to a greater degree of Seriousness and Consistency, which is the Life and Soul of all Religious Worship whatever. In public, we may meet with many accidental Advocations, but in private, seldom any but those of our own Minds, which are so much the better checked, and kept within bounds, as they have fewer extrinsic Objects to amuse, or encumber them. So that it is not improper Advice in a modern Author, that where any live so as to have the conveniencies, they would do well, to set apart one particular place in the House, where no other concernment should be managed, but their private Acts of Devotion betwixt God and their own Souls; that so by custom and prescription, all their worldly or vain Thoughts might be afraid or ashamed to enter, having been so long banished thence. Our Blessed Lord himself, that needed never any precautions against those vain Avocations, which the best of Christians are pestered with, yet delighted much in solitude for Prayer. See Mark 6.46.  
4. Lastly, The great Promise in the Text ought to be an abundant Argument for our frequent retiring into our Closets, to perform our private Supplications and Prayers there: Thy Father which seethe thee in secret, shall reward thee openly. Wherein there are these two or three things considerable.  
(1.) That, be we never so retired, we have to do with one that can see us in the most secret recesses, to which we can betake ourselves.  
(2.) That he himself that thus sees us, has undertaken to give us our Reward.  
(3.) Not only so, but, in the end, he will do it openly enough.  
(1.) Be we never so retired, we have to do with one that can see us in the most secret recesses, to which we can betake ourselves. This may be our abundant Comfort and Assurance, that we don't scatter our Prayers into a void and empty space, or mingle our breath, only with the silent. Air, that makes no returns to the greatest noise, but a thin and unsatisfactory Echo; but we do as easily with the deep and inward Groans of our Minds, without the utterance of one word, reach the ears of God, as the most loud and united Exclamations of greatest Assemblies have ever done. And this, probably, is the Ground of that Caution, which so immediately follows my Text, v. 7. When ye pray, use not vain repetitions, as the Heathen do, for they think that they shall be heard for their much speaking, etc. In which Caution, we are not to suppose, our Saviour forbids all earnest repetition in Prayer, because he himself did three times together urge the same thing in the same words, when he was in the height of his Agony, Father, if it be possible, etc. Nor are we from hence to collect, the unnecessary use of long Prayers, because our Lord himself continued sometimes all night in prayer. But, in this place, he reproaches particularly those repetitions, that were used in the Gentile-Worship, with so much Clamour and Noise, as if by loud, and horrid Exclamations only, their Gods were to be roused and awakened to their help. Thus their Poets represent those Heathen-Devotions, in some such Instances as these, when they bring in their Priests, for a long time together, making their noisy and insignificant Outcries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without any other addition of any formed Request. It is some such clamorous, and incondite Devotion as this, that Elijah derides in the Prophets of Baal; when they were crying from morning to evening, O Baal, hear us, 1 Kings 18.26, 27, 28. He mocked them, and said, cry aloud: for your God is either talking, or pursuing, or in a journey, or peradventure he sleeps, and must be awaked: And they cried aloud, and cut themselves after their manner with knives, and lancers, till the blood gushed out— This Custom of loud and wearisome repetitions, the Comedian reflects sharply upon; Oh, jam desine Deos, Vxor, gratulando obtundere— Cease, Wife, now at length, wearying the Gods with thanking them that your Daughter is found again; unless you measure them by your own Wit, and think they can understand nothing, but what you tell them an hundred times over.  
It is not Clamour, or Noise, that our God is taken with; nor needs he it to awaken, or make him understand our meaning; for his Ear is in our Closets, and within our Hearts, to hear and observe the most secret and retired Prayer we can frame there. Poor Hamah's Prayer, uttered so much in secret betwixt her Soul and God, that it made Eli judge, she was either drunk, or mad, yet had its effectual reward and return from God, 1 Sam. 1.13, 20. And the Jews, of whom the Romans conjectured, that they worshipped nothing but the Clouds, because when they broke into their Temple, and went to spoil the Inward Sanctuary, and the Holiest of all, they found no Images of Worship there; yet had the Jews, I say, the Shecinah, or the Divine and Glorious Presence peculiarly residing in that inmost Recess; where their Oracles were given, and their Sins atoned and expiated. This, therefore, in part, may be our encouragement, that he, with whom we have to do, is present in the most secret Retirements, and equally hears in our Closets, as in any other place. But further— As he sees us, so,  
(2.) He hath also in this Promise undertaken to reward us for those Services, which no other Eye is privy to. And this we find set in opposition to those wretched, and trifling Rewards, which Hypocrites, by their public Shows, and Ostentation of Worship, peculiarly design, viz. the Applause of Men and their good Opinion— Verily, they have their reward. They have that they looked for. But then, as to these more secret and unseen acts of devotion, God himself undertakes to give out his peculiar rewards, they having had no other regard but to him only.  
And what may we expect when so rich and bounteous a Master undertakes to dispense it, himself, as a proper recompense! Those only can best tell, who have met with the pleasurable returns of his Love, in their secrets of converse with him. Those, who in their Closets, have met with the joys of Pardon, after long struggles of sorrow and brokenness of Spirit; those, who have met with great enlargements of mind, and near intimacies of Communion with God, after long deadness, and indisposition of mind (which hath been more afflictive and discouraging, than all the ill accidents of present Life could have been) those, who have found the  supplies of Grace, for subduing some unruly Lusts, and to help them, against some very prevalent temptations, which they have a long time conflicted with; such as these only can tell, what it is to be at present rewarded by God, in their privatest retirements before him.  
How many a pious Soul have entered their Closets weeping, and have born such precious seed with them, that they have come out thence, bringing their sheaves with them! (that I may allude to that passage of the Psalmist, Ps. 126.6.) How many have gone in with a dead and streightened heart, that have come out again full of Heavenly and fervid Affections and Inclinations of mind toward God And these are the first Instances of his rewarding them that pray to him in secret. And such Realities are these, and derive such solid and unquestionable Pleasures to the mind, that all the fantastic Pleasures and Rewards of this World, bear no proportion even to these less and unobserved Recompenses, which such do, at present, meet with from God. But then,  
(3.) Lastly, He hath further undertaken, not only to give them these secret and hidden Rewards, which good Men find in the inward Pleasures of their own minds; but will also, in the great upshot of things, reward them openly. This oftentimes befalls them in this World, in very signal Returns of Prayer, by many and evident Answers, in the present Disposals of Divine Providence, when God has condescended actually to accomplish for such, the desires of their hearts, that they are capable of triumphing with David, and saying as he did, Ps. 34.6. This poor man cried, and the Lord heard him, and delivered him out of all his troubles. This is properly an open and public avowing the good Man's secret Appeals and Addresses to God.  
But then, much more openly, may they expect to be rewarded at last, when, in the presence of Angels, and the whole World of Men, that will stand concerned at the Bar and Tribunal above, God himself will not disdain to own and acknowledge the Services, the Acts of Devotion and Worship that some have performed before him, in the truth and integrity of their minds, when there were no Witnesses but his Eye only. Lo this is he that made me his trust and the ground of his dependence, and confidence, and now he finds I have not failed or forsaken him! Thus David makes his appeals to God as the great Register of his Prayers and Tears, Ps. 56.8. Put thou my tears into thy bottle; are they not in thy book? And God himself by his Prophet declares how he will own such at last, Mal. 3.16, 17. A Book of remembrance was written before him, for them that feared the Lord, and that thought upon his name, and they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels; and I will spare them as a man spareth his own Son that serveth him.  
Happy Souls indeed! when they shall be openly avowed by God, and all the World shall come to understand their Wisdom, as well as their vast Privileges in those Secrecies of Communion and Interest, they once kept up betwixt themselves and God. Which (by the way) might not a little reflect upon the Imprudence and Folly of the Hypocrite in the management of his own great design. The main Motive, we see, of his Devotions, is, the Observation and Applause of Men; what an Honour would such an one reckon it at last, to have God proclaiming his Faithfulness in serving him, in the presence of the whole World! but this Reward they have anticipated, in taking up with the feeble Applause of deluded Men in this World.  
And thus much may serve for Enquiry into the Reasons and Grounds of Obligation, that lies upon us for performing this Duty of entering into our closerts, and there praying to our Father in secret.  
II. Come we briefly to consider that Deportment, and Carriage of ours, which is necessary, in our Secrecies of Address and Communion with God. I shall lay it before you only in three necessary Requisites.  
1. That when we perform these secret Acts of Worship, we take great care to come with all Purity of Mind.  
2. That we do it with all imaginable Humility and Reverence toward God.  
3. With all Earnestness and Fervour of Mind, such as we may not be capable of expressing in our public Solemnities, in the view of others.  
1. That when we perform these secret Acts of Worship, we take great care to come with all Purity of Mind. It is a Rule that should govern all parts of Devotion; but this more especially, because this is a Duty wherein we pretend more entirely, against Hypocrisy, and more immediately place ourselves before God, because no other Eye sees us.  
It has been the observation of the Heathen Moralists of old, that all the Acts of Devotion, which wicked Men at any time performed, could not charm the Gods, but they proved little other than the Sacrifice of Fools. It is an excellent expression of one amongst them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i.e. The greatest abundance, and profusest constliness of Oblations, bring no honour to God, except they are offered by a Divine Mind. For the Gifts and Sacrifices of Fools, or vicious Men, are no other than mere Food to the Fire they are thrown into. The Holy Scriptures speak higher, Prov. 15.8. The sacrifice of the wicked is an abomination to the Lord, how much more when he bringeth it with a wicked mind? Hence that blind Man, whom our Saviour had restored to sight, argues with the Jews, from a common and indisputable Principle of their own, that He must needs be a good Man, that had done so great a work. Joh. 9.31. Now we know that God heareth not sinners; but if a man be a worshipper of God, and doth his will, him he heareth. Hence that Apostolical Injunction, 1 Tim. 2.8. I will therefore that men pray every where, lifting up holy hands— It is an Observation that Philo Judaeus makes of the Essenes', whom he represented as a most Religious Sect amongst the Jews; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They lift up their eyes and hands towards Heaven; eyes, that have been Religiously restrained from any thing unworthy that place: and hands, that have been chaste from all the Defilements of Bribery and unlawful Gain; and therefore are their Prayers of so great Esteem and Value.  
Agreeable to which, was that Resolution of the Psalmist, Ps. 26.6. I will wash mine hands in innocency, so will I compass thine altar, O Lord. This aught to be our especial Concernment, as a most necessary Qualification in all our Deal with God, that we lift not up filthy hands, nor breathe out our Prayers from impure and vicious Minds; because we thereby destroy the Ground and Foundation of our Hopes and Expectations in Prayer, and expose our Persons to the displeasure of God, by those very Acts by which we would obtain his favour. If our hearts condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight, 1 Joh. 3.21, 22.  
2. We are also to do it with all imaginable Humility and Reverence toward God. And, indeed, it is then chief, that we can vindicate to the Searcher of all Hearts, the truth of that Reverence and Dread we pretend toward him, when we can equally express it in our closerts, where no Eye sees us, as in the view of a whole Assembly. Alas! every Hypocrite can, in the presence of others, prostrate himself; and with Eyes lift up, noisy Groans, vehement knocking upon the Breast, humble gestures of Body, and all the outward Forms and Postures of Reverence: He can (I say) dress and adorn his Public Devotions, and in these instances, perhaps, may have the advantage of the more devout and pious Soul. As the Ape, in its Acts of Imitation, sometimes overdoes the Man; or as the Man of Compliment, in his Courtships and vehement Protestations, will speak and pretend beyond the Friend. But the unquestionable Proof of Devotion in earnest, is, when a Man, in his privatest Retirements behaves equally as humbly and reverently toward God, as if he knew himself within the view of all the World. He then plainly shows he has a sense of God upon his Mind indeed, and that he believes he is dealing with that Majesty of Heaven and Earth, before whom the Angels cover their faces and their feet. It would be an ill return of the Subject upon his Lord and Sovereign, if, after his Lord should condescend in so much Favour to him, as to retire from his Nobles and Attendants, to caress him the freelier in secret; the Subject should forget the distance, and presume upon all the sacred Characters of Majesty, by a slovenly Familiarity, that would be no where allowable. How much more than ought we to judge it necessary, to show all humble and reverend Demeanour toward God, though never so secretly withdrawn from the World's eye; for he does not call us into these Recesses, to acquit us of our just Veneration, and Dread of him, but to increase and maintain it in more abundant Reality. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth; therefore let thy words be few, Eccl. 5.20.  
3. I add, lastly, we must take care to do it with all earnestness and fervour of Mind, which perhaps, we are not so capable of expressing, when we are in the view of others. The presence of others oftentimes restrains the inward vehemencies of Devotion, that we cannot express ourselves with that vigour and earnestness of Action, which, if we were alone, we might be prompted to. The truly Religious and Devout Soul is jealous of Show and Ostentation, and through the Modesty of his Religion, is careful to suppress all those open ways of acting it, from the observation of others. Like the truly affectionate Joseph, that would rather choose an inner Room, to vent the Fervours of his Love and Affection, in a full flow of Tears, than in the presence of his Brethren. But in our Closets, where no other eye can discern or follow us; we may then be as fervent and earnest as we will. We may then run into the Embraces of God, as zealously, and with all the warmth of Affection and Love, as ever two Friends have done, into one another's Arms, when they have no throng to interrupt or wonder at their mutual Endearments. We have then better opportunities for recollecting our wants, or our dangers; as also a larger scope of expressing and urging them with greater importunity. So that, as we have no pretence for coldness, or indifferency then, so let it be our care and endeavour, by all means, to awaken all the Powers of our Souls to the greatest heights of Zeal and Devotion that we can arrive at, when we are alone with God.  
Our Lord himself never prayed so intensely, or wrought himself into so deep an Agony, as when he was withdrawn from his Disciples, to pour out his Soul toward Heaven. He then prayed, tho' in a cold Night, and in the open Air, till he sweat drops of Blood.  
Let this be our great Concernment, when we get into our Closets, to give all the instances we can, of being in earnest then, when we need not be ashamed of Floods of Tears, or of deepest Groans; but have reason to believe, we have to do with one that bottles up the one, and pities the other; that keeps a faithful and advantageous Register of all the Evidences of our Zeal and Devotion, where we have taken care, that no eye should observe them but his own. Who as he sees us in secret, will reward us openly.  
To God the Father, God the Son, and God the Holy Ghost, be all Glory and Praise, now and for ever.  
FINIS.   

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THere is lately Printed for Tho. Bennet, Two other Sermons before the QUEEN, by Dr. Resbury.