Secret Prayer Successfully Managed

“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 who seeth in secret, shall reward Ihee openly.” — Matt. vi. 6.

We have here our blessed Lord’s instructions for the management of secret prayer, the crown and glory of a child of God.

I. The direction prescribed for our deportment in secret duty in three things: 1. Enter thy closet; this word signifies a secret or recluse habitation, and sometimes it is rendered a hiding place for treasure. 2. “Shut thy or lock it, as the word intimates. The Greek word furnishes the term” key,” as appears by Rev. iii. 7, and xx. 1,3, implying that we must bar or bolt it. 3. “Pray to thy Father which is in secret.’’ “Father.” Tertullian notes this name, as intimating hoih piety doad power; “thy Father” denoting intimacy and propriety.

II. A gracious promise which may be branched into three parts: 1. For thy Father sees thee in secret, his eye is upon thee with a gracious aspect, when thou art withdrawn from all the world. 2. He will reward thee. The word used here is sometimes translated by rendering, Matt. xxii. 21. Rom. ii. 6, and xiii. 7; by delivering, Matt, xxvii. 53. Luke ix. 42; by yielding, or affording, Heb. xii. 11. Rev. xxii. 2. All which comos to this; he will return thy prayers or thy requests, amply and abundantly into thy bosom. 3. He will do it openly, manifestly; before the world sometimes, and most plentifully and exuberantly before men and angels at the great day; secret prayers shall have open and public answers.

III. Here is a demonstration of sincerity, from the right performance of the duty set forth by the antithesis in the fifth verse. •’ But thou shalt not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.” Enter not thy house only, or thy common chamber, but thy closet, the most secret and retired privacy, that others may neither discern thee nor rush in j suddenly upon thee. God will answer thee and perform thy request, as a gracious return to thy secret sincerity. God is pleased by promise to make himself a debtor to secret praj’er. It brings nothing to God but empty hands and naked hearts; to show that reward in Scripture sense, does not flow in on the streams of merit, but of grace. It is monkish divinity to assert otherwise; for what merit strictly taken can there be in prayer? The mere asking of mercy cannot merit it at the hands of God. Malachi ii. 3. Our most sincere petitions are impregnated with sinful mixtures. We halt, like Jacob, both in and after our choicest and strongest wrestlings. But such is the grace of our heavenly Father, who spies that little sincerity of our hearts in secret, that he is pleased to accept us in his beloved, and to smell a sweet savor in the fragrant perfumes and odors of his intercession.

Though I might draw many notes hence, I shall treat of but one, containing the marrow and nerves of the text:

That secret prayer duly managed is the mark of a sincere heart, and hath the promise of a gracious return.

Prayer is the soul’s colloquy with God, and secret prayer is a conference with God upon admission into the privy chamber of heaven. When thou hast shut thine own closet, when God and thy soul are alone, with this key thou openesl the chambers of paradise, and enterest the closet of divine love. When thou art immured as in a curious labyrinth, apart from the tumultuous world, and entered into that garden of Lebauon in the midst of thy closet; thy soul, like a spiritual Daedalus, takes to itself the wings of faith and prayer, and flies into the midst of heaven, among the cherubims. I may serve secret prayer the invisible flight of the soul into the bosom of God; out of this heavenly closet rises Jacob’s ladder, whose rounds are all of light; its foot stands upon the basis of tljly* Covenant in thy heart, its top reaches the throne of grace. When thy reins have instructed thee in the night season with holy petitions, when thy soul hath desired him in the night, then with thy spirit within thee wilt thou seek him early. When the door of thy heart is shut, and the windows of thy eyes are sealed up from all vain and worldly objects, up thou mountest, and hast a place given thee to walk among angels that stand by the throne of God. Zech. iii. 7. In secret prayer the soul, like Moses, is in the back side of the desert, and talks with the angel of the covenant in the fiery bush. Ex. iii. 1. Here ’s Isaac in the field at eventide, meditating and praying to the God of his father Abraham. Gen. xxiv. 63. Here ’s Elijah, under the juniper tree at Rithmah in the wUdemess, and anon in the cave hearkening to the still small voice of God. 1 Kings xix. 4, 12. Here’s Christ and the spouse alone in the wine-cellar, and the banner of love over her, and she utters but half words, having drunk of the sober excess of the spirit. Cant. ii. 4. Eph. v. 18. Here,^efind Nathaniel under the fig-tree, though it may be at secret prayer, yet under ain of the eye of Christ. John i. 48. Thefffe Austin in the garden alone, sighing witK™RPsalmist, “How long, O Lord,” and listeiHfe to the voice of God, take up the Bible aSdjfead. (Confessions, 1st book, 8th chapter.) It is true, hypocrites may pray, and pray alone, and pray long, and receive their reward from such whose observations they desire, but a hypocrite takes no sincere delight m secret devotion, he has no spring of affection to God. But O my dove, says Christ, that art in the clefts of the rock, let me hear thy voice, for the melody thereof is sweet. A weeping countenance and a wounded spirit are most beautiful prospects to the eye of heaven, when a broken heart pours out repentant tears like streams from the rock smitten by the rod of Moses’ law in the hand of a mediator. O how amiable in the sight of God the cry, “Out of the depths have I cried unto thee;” which Chrj-sostom glosses thus, to “draw sighs from the furrows of the heart.” Let thy prayer become a hidden mystery of divine secrets, like good Hezekiah upon the bed with his face to the wall, that none might observe him; or like our blessed I^^, that grand example, who retired intoM&untains and solitudes apart, and saw by Q^nt the illustrious face of his heavenly Father in prayer.

The reasons why secret prayer is the mark of a sincere heart, are as follow: 1. Because a sincere heart busies itself about heart work,, to mortify sin, to quicken grace, to observe and resist temptation, to secure and advance his evidences; therefore it is much conversant wilh secret prayer. The glory of the king’s daughter shines within, arrayed with clothes of gold, but they are the spangled and glittering hangings of the closet of her heart, when she entertains communion with her Lord. The more a saint converses with his own heart, the more he searches his spiritual wants, and feels his spiritual joys. 2. Because a sincere heart aims at the eye of God, he knows that God, being a spirit, loves to converse with our spirits, and to speak to the heart more than the outward ear; he labors to walk before God, as being always in his sight, but especially when he presents himself at the footstool of mercy. An invisible God is delighted with invisible prayers, when no eye sees but his; he takes most pleasure in the secret glances of a holy heart. But no more of this; let us descend to the question deducible from the text, a question of no less importance than daily use, and of peculiar concernment to the growth of every Christian.

How to manage secret prayer that it may be prevalent with God, to the comfort and satisfaction of the soul.

For method’s sake, I shall divide it into two branches.

I. How to manage secret prayer, that it may prevail with God.

II. How to discern and discover answers to secret prayer, that the soul may acquiesce and be satisfied that it hath prevailed with God.

Before I handle these, I would briefly prove the duty and its usefulness, leaving some cases about its attendants and circumstances towards the close.

As to the DUTY itself, the text is plain and distinct in the point; yet further observe in Solomon’s praj-er, that if any man beside the community of the people of Israel shall present his supplication to God, he there prays for a gracious and particular answer; and we know Solomon’s prayer was answered by tire, and so we learn a promise given forth to personal prayer. 1 Kings viii. 38, 39. 2 Chron. vi. 29, 30. 2 Chron. vii. 1. Beside the many special and particular injunctions to individual persons, as Job xxii. 27, and xxxiii. 26. Psalm xxxii. 6. Psalm 1. 15. Wives as well as husbands are to

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pray apart, Zech. xii. 14, solitary, by themselves. James v. 13.

We may argue this point from the constant practice of the holy saints of God in all ages, but especially of our blessed Lord; and it is our wisdom to walk in the way of good men, and keep the paths of the righteous, as Abraham, Eliezer, Isaac, Jacob, Moses, Hannah, Hezekiah, David, Daniel. The time would fail me to bring in the cloud of witnesses. Our Lord we find sometimes in a desert, in a mountain, in a garden, at prayer; Cornelius in his house, and Peter upon the house-top, in secret supplication to God.

There is the experience of God’s gracious presence, and answers sent in upon secret prayer, as in the stories of Eliezer, Jabez, Nehemiah, Zechariah, Cornelius and Paul. For this cause, because David was heard, shall every one that is godly pray unto him.

I might urge the usefulness, nay in some cases the necessities, of secret applications to God.

1. Are we not guilty of secret sins in the light of God’s countenance, that cannot, ought not to be confessed before others, insomuch that near relations are exhorted to secret and solitary duties? Zech. xii. 12. 1 Cor. vii. 4. 2. Are there not personal wants that we would prefer to God alone? 3. Are there not some special mercies and deliverances that concern our own persons more peculiarly, which should engage us to commune with our own hearts, and offer the sacrifices of righteousness to God? 4. May there not be found some requests to be poured out more particularly in secret, as to other persons, and as to the affairs of the church of God, which may not be commodiously insisted upon in common? 5. Do not sudden and urgent passions spring out of the soul in secret, that would be unbecoming in social praj-er? 6, To argue from the text, may not the soul’s secret addresses about inward sorrows and joys be a sweet testimony of the sincerity and integrity of the heart, when the heart knoweth its own bitterness, and a stranger intermeddles not with his joy? Perhaps a man has an Ishmael, an Absalom, a Rehoboam, to weep for, and therefore gets into an inward chamber, where behold his witness is in heaven, and his record on high, and when others may scorn or pity, his eye ponreth out tears unto God.

To end this, when a holy soul is close m secret, what complacency does it take when it has bolted out the world, and retired to a place that none knows of, to be free from the disturbances and distractions that often violate family communion. When the soul is in the secret place of the Most High, and in the shadow of the Almighty, O how safe, how comfortable!

Nor can I insist upon secret prayer, under the variety of mental and vocal, nor enlarge upon it as sudden, occasional, or ejaculatory, referring somewhat of this toward the end.

I must remark that there are some things which aptly belong to secret prayer, yet being coincident with all prayer, public, social and secret, it is proper to treat of those which are important to our present duty, and must therefore refer to a double head.

I. How shall we manage secret prayer, as it is coincident with prayer in general, so that it may prevail 7

1. Use some preparation before it. rush not suddenly into the awful presence of<5od. Sanctuary preparation is necessary to sanctuary communion. Such suitable preparatory frames of mind come down from God.

It was a good saying of one, “He never prays ardently that does not premeditate devoutly.” It is said of Daniel, when he made that famous prayer, he set his face to seek the Lord. Dan. ix. 3. Jehoshaphat also set himself to seek the Lord. 2 Chron. xx. 3. The church in her soul desires the Lord in the night, and then in the morning she seeks him early. Desires blown by meditation are the sparks that set prayer in a light flame. The work of preparation may be cast under five heads, when we apply to solemn, set prayer.

1. The consideration of some attributes in God that are proper to the intended petitions. 2. A digestion of some peculiar and special promises that concern the afiair. 3. Meditation on suitable arguments. 4. Ejaculations for assistance. 5. An engagement of the heart to a holy frame of reverence and keeping to the point in hand. That was good advice from Cyprian: “Let the soul think upon nothing but what it is to pray for,” and he adds that therefore the ministers of old prepared the minds of the people with “let your hearts be above.” For how can we expect to be heard of God when we do not hear ourselves, when the henrt does not watch, while the tongue utters 7 The tongue must be like the pen of a ready writer, to set down the good matter which the heart indites. Take heed of ramblings. To preach or tell pious stories, while praying to the great and holy God, is a branch of irreverence and a careless frame of spirit. Heb. xii. 23.

2. Humble confession of such sins as concern and refer principally to the work in hand. Our filthy garments must be put away when we appear before the Lord that hath chosen Jerusalem. Zech. iii. 4. “Look upon my afflictions,” says David, and “forgive all my sins.” There are certain sins that often relate to afflictions. First “deliver me from transgression, then hear my prayer, O Lord.” This is the heavenly method; he first forgiveth all our iniquities, and then healeth all our diseases. Psalm ciii. 3. A forgiven soul is a healed soul. While a man is sick at heart with the qualms of sin unpardoned, it keeps the soul in dismay that it cannot cry strongly to God, and therefore in holy groans must discharge himself of particular sins. Thus did David in that great penitential psalm. Psalm li. Sin, like a thick cloud, hides the face of God, that our prayers cannot enter. Isaiah lix. 2. We must blush with Ezra, and our faces look red with the flushings of conscience, if we expect any smiles of mercy. Ezra ix. 6. Our crimson sins must dye our confessions, and the blood of our sacrifices must sprinkle the horns of the golden altar, before we receive an answer of peace from the golden mercy seat. When our persons are pardoned, our suits are accepted, and our petitions crowned with the olive branch of peace.

3. An arguing and pleading spirit in prayer. This is properly wrestling with God; humble yet earnest expostulations about his mind toward us. “Why hast thou cast us off forever; why doth thy anger smoke? Be not wroth very sore, O Lord; remember not iniquity forever; see, we beseech thee, we are thy people.” Psalm lxxiv. 1; Isaiah lxiv. 9. If so, why is it thus? as affrighted Rebekah flies out into prayer. Gen. xxv. 22. An arguing frame in prayer, cures and appeases the frights of spirit and then inquires of God. The temple of prayer is called the soul’s inquiring place. I must refer to Abraham, Jacob and Moses, Joshua, David and Daniel, how they used arguments with God.

Sometimes from the multitudes of God’s mercies; Psalm v. 7, and vi. 4, and xxxi. 16. From the experience of former answers; Psalm iv. 1, and vi. 9, and xxii. 4. From their trust and reliance upon him; Psalm ix. 10, and xvi. 1. From the equity of God; Psalm xvii. 1. From the shame and confusion of face that God will put his people to if not answered, and that others will be driven away from God; Psalm xxxi. 17, and xxxiv. 1. And lastly from the promise of peace; Psalm XX. 5, and xxxv. 18. These, and many like pleadings, we find in Scripture for patterns in prayer, which being suggested by the Spirit, kindled from the altar, and perfumed with Christ’s incense, rise up like memorial pillars before the oracle. Let us observe in one or two particular prayers, what instant arguments holy men have used and pressed in their perplexities. What a working prayer did Jehoshaphat make, taking pleas from Gods covenant, dominion and powerful strength; from his gift of the land of Canaan and driving out the old inhabitants; ancient mercies! from his sanctuary, and promise to Solomon; from the ingratitude and ill requital of his enemies, with an appeal to God’s equity in the case, and an humble confession of their own impotency; and yet that in their anxiety their eyes are fixed upon God. 2 Chron. xx. 10, &c. You know how gloriously it prevailed when he set ambushments round about the court of heaven, and the Lord turned his arguments into ambushments against the children of Edom. Yes, this is set as an instance how God will deal against the enemies of his church in the latter days. Joel iii. 2. Another instance is that admirable prayer of the angel of the covenant to God, for the restoration of Jerusalem, Zech. i. 12, wherein he pleads from the length of time and the duration of his indignation for threescore and ten years; from promised mercies and the expiration of prophecies; and behold an answer of good and - comfortable words from the Lord; and pray observe that when arguments in prayer are very cogent upon a sanctified heart, such being drawn from the divine attributes, from precious promises and sweet experiments of God’s former love, it is a rare sign of a prevailing prayer. It was an ingenious remark of Chrysostom concerning the woman of Canaan: the poor distressed creature was turned an acute philosopher with Christ, and disputed the mercy from him. O ‘t is a blessed things to attain to this heavenly philosophy of prayer, to argue blessings out of the hand of God. Here is a spacious field; I have given but a small prospect, where the soul like Jacob enters the list with omnipotency, and by holy force obtains the blessing. 4. Ardent affections in prayer, betokening a heart deeply sensible, are greatly prevalent; a crying prayer pierces the depths of heaven. We read not a word that Moses spoke, but God was moved by his cry. Ex. xiv. 15. I mean not an obstreperous noise, but melting moans of heart. Yet sometimes the sore and pinching necessities and distresses of spirit extort even vocal cries, not unpleasant to the ear of God. “I cried to the Lord with my voice, and he heard me out of his holy hill. And this encourages David to a fresh onset:” Hearken to the voice of my cry, my King and my God; give ear to my cry; hold not thy peace at my tears.” Another time he makes the cave echo with his cries: “I cried, attend to my cry, for I am brought very low.” And what is the issue? Faith gets courage by crying; his tears watered his faith, so that it grew into confidence; and so concludes, ‘• thou shalt deal hountifuUy with me, and the righteous shall crown me for conqueror.” Psalm cxlii. 1, 5, 6, 7. Plentiful tears bring bountiful mercies, and a crying suitor proves a triumphant praiser. Holy Jacob was just such

another, at the fords of Jabbok; he wept and made supplication, and prevailed with the angel. The Lord told Hezekiah he had heard his prayer, for he had seen his tears. Such precedents may well encourage backsliding Ephraim to return and bemoan himself, and then the bowels of God are troubled for him. Nay, we have a holy woman also weeping sore before the Lord in Shiloh, and then rejoicing in his salvation. 1 Sam. i. 10, and ii. 1. The cries of saints are like vocal music joined with the instrumental of prayer; they make heavenly melody in the ears of God. The bridegroom calls to his mourning dove, “let me hear thy voice, for it is pleasant.” What Gerson says of the sores of Lazarus, we may say of sighs: “as many wounds, so many tongues.” Cries and groans in prayer are so many eloquent orators at the throne of God.

5. Importunity and assiduity in prayer are highly prevalent. Not that we should lengthen out our prayer with tedious and vain repetitions, as the heathen did of old, but we should be frequent and instant in prayer. As Christ bids us to pray always, and the apostle Paul to pray without ceasing, we learn the duty of constancy in prayer. As the morning and evening sacrifice at the temple is called the continual burnt offering; Numb, xxviii. 4, 6; as Mephibosheth is said to eat bread continually at David’s table, and Solomon’s servants to stand continually before him, that is, at the set and appointed times, so it is required of us to be constant and assiduous at prayer, and to offer our prayers with perseverance. When the soul perseveres in prayer, it is a sign of persevering faith, and such may have what they will at the hand of God, when praying according to divine direction. John xvi. 23. Nay, urgent prayer is a token of a mercy at hand. When Elijah prayed seven times, one after another, for rain, the clouds presently march up out of the sea at the command of prayer. 1 Kings xviii. 43. “Ask of me things to come, and concerning the works of my hands command ye me,” saith the Lord. Isaiah xlv. 11. When we put forth our utmost strength in prayer, and will as it were receive no nay from Heaven, our prayers must be like the continual blowing of the silver trumpets over the sacrifices, for a memorial before the Lord. Numbers x. 10. Like the watchmen on the walls of Jerusalem which never hold their peace day nor night, we are commanded not to keep silence, nor give him rest. Isaiah lxii. 6, 7. Nay, God seems offended at another time that they did not lay hands on him, that they might not be consumed in their iniquities. Such prayers are as it were a holy molestation to the throne of grace. Isaiah lxiv. 7. It is said of the man that rose at midnight to give out three loaves to his friend, that he did it not for friendship’s sake, but because he was pressing, so importunate as to trouble him at such a season as twelve o’clock at night. Luke xi. 8. Our Lord applies the parable to instant prayer. It was so with the success of the widow with the unjust judge, because she did vex and molest him with her solicitations. Luke xviii. 5. But of all, the pattern of the woman of Canaan is most admirable, when the disciples desired her to be dismissed because she troubled them by crj-ing after them, and yet she persists. Matt. XV. 23. May I say it reverently, Christ delights m such a troublesome person. Augustine observes, by comparing both evangelists, that first she cried after Christ in the streets, but our Lord taking to a house, she follows him thither and falls down at his feet, but as yet he answered her not a word; then our Lord going out of the house again, she follows with stronger importunity, and argues the mercy into her bosom, and Christ ascribes it to the greatness of her faith. To knock at midnight is deemed no incivility at the gate of heaven. An energetic prayer is likely to be an efficacious prayer. Cold petitioners must have cold answers. If the matter of prayer be right, and the promise of God fervently urged, thou art likely to prevail like princely Israel, that held the angel and would not let him go vmtil he had blessed him..

Query. But can God be moved by our arguments or affected with our troubles? He is the unchangeable God and dwells in the inaccessible light, and with him is no variableness nor shadow of turning.

/ reply. These holy motions upon the hearts of saints in prayer are the fruits of his love to them, and the appointed ushers-in of mercy. God graciously determines to give a praying, arguing, warm, affectionate frame as the forerunner of a decreed mercy. That is the reason that carnal men can enjoy no such mercies, because they pour out no such prayers. The spirit of prayer prognosticates mercy near at hand. When the Lord by Jeremiah foretold the end of the captivity, he also predicts the prayers that should open the gates of Babylon. Cyrus was prophesied of, to do his work for Jacob his servant’s sake, and Israel his elect, but yet they must ask him concerning those things to come, and they should not seek him in vain. Isa. xlv. 1, 2, 4. Isa. xlv. 19. The glory of the latter days in the return of Israel, is foretold by Ezekiel; but then “the Lord will be inquired of by the house of Israel to do it for them.” Ez. xxxvi. 24, 37. The coming of Christ is promised by himself; but yet “the spirit and bride say come, and he that heareth must say come,” and when Christ says he will “come quickly,” we must add, “even so come Lord Jesus.”

Divine grace kindles these ardent affections when the mercies promised are upon the wing. Prayer is that chain, as Dionysius calls it, that draws the soul up to God, and the mercy down to us; or like the cable that draws the ship to land, though the shore itself remains unmovable. Prayer has its kindling from heaven, like the ancient sacrifices, that were inflamed with celestial fire.

6. Submission to the all-wise and holy will of God. This is the great benefit of a saint’s communion with the Spirit, that he maketh intercession for them according to the will of God. When we pray for holiness there is a concurrence with the divine will, for “this is the will of God, even your sanctification.” 1 Thess. iv. 3. When we pray that our bodies may be presented a living sacrifice, acceptable to God, we then prove “what is that good, acceptable and perfect will of God.” Rom. xii. 1, 2. In the covenant of grace, God does his part and ours too. As when God commands us to pray in one place, he promises in another place “to pour out upon us a spirit of grace and supplication.” Zech. xii. 10. God commands us to repent and turn to him. Ezek. xiv. 6. In another place, Jer. xxxi. 18, “turn thou me and I shall be turned, for thou art the Lord my God.” And again, “turn thou us unto thee, O Lord, and we shall be turned.” Lament. V. 21. And again, “a new heart vn.] I give you, and a new spirit will I put within you, and cause you to walk in my statutes.” Ezek. xxxvi. 26, 27. And Paul says, “for this cause I cease not to pray for you, that he would work in you that which is well pleasing in his sight.” Col. i. 9, 10. Heb. xiii. 21. “Work out your own salvation, for it is God that worketh in you, to will and to do of his good pleasure.” Phil. ii. 12, 13. Precepts, promises and prayer are connected like so many golden links to excite, encourage and assist the soul in spiritual duties. But in other cases, as to temporal and temporary mercies, let all thy desires in prayer be formed with submission, guided by his counsel and prostrate at his feet, and acted by a faith suited to the promises of outward blessings, and then it shall be unto thee even as thou wilt. Gerson said well: “Let all thy desires as to temporals turn upon the binge of the divine good pleasure.” That man shall have his own will, that resolves to make God’s will his. God will certainly bestow that which is for the good of his people. One great point of our mortification lies in this: to have our wills melted into God’s; and it is a great token of spiritual growth, when we are not only content but joyful to see our wills crossed that his may be done. When our wills are sacrifice of holy prayer, we many times receive choicer things than we ask expressly. It was a good saying, “God many times grants not what we would in our present prayers, that he may bestow what we would rather have, when we have the prayer more graciously answered than we petitioned.” We know not how to pray as we ought, but the Spirit helps us out with gnoans that secretly hint a correction of our wills and spirits in prayer. In great anxieties and pinching troubles, nature dictates strong groans for relief, but sustaining gace and participation of divine holiness, mortification from earthly comforts, excitation of the soul to long for heaven, being gradually weaned from the wormwood breasts of their sublunary, transient and unsatisfying pleasures, and the timing of our hearts for the seasons wherein God will time his deliverances; are sweeter mercies than the immediate return of a prayer for an outward good. What truly holy person would lose that light of God’s countenance which he enjoyed by glimpses in a cloudy day, for a little corn and wine? Nay, in many cases open denials of prayer prove the most excellent answers, and God’s not hearing us is the most signal audience. Therefore at the foot of every prayer subscribe “thy will be done,” and thou shalt enjoy preventing mercies that thou never soughtest, and converting mercies to change all for the best, resting confident in this, that having asked according to his will he heareth thee.

7, and lastly. Present all into the hands of Christ. This was signified of old by praying toward the temple, because the golden mercy seat typifying Christ was there. 1 Kings viii. 33. Heb. viii. 3. He is ordained of God to offer gifts and sacrifices, and therefore it is of necessity that he should have something from us to offer, being the high priest over the house of God.

Heb. X. 21. What does Christ on our behalf at the throne of grace? Put some petition into the hands of Christ; he waits for our offerings at the door of the oracle; leave the sighs and groans of thy heart with this compassionate intercessor, who is touched with the feelings of our infirmities, who sympathizes with our weaknesses. He that lies in the Father’s bosom, and hath expounded the will of God to us, John i. 18, adds much incense to the prayers of all saints before the throne of God, and explains our wills to God, so that our prayers perfumed by his are set forth as incense before him. Rev. viii. 3. Ps. cxli. 2. He is the day’s-man the heaven’s-man betwixt God and us. Job ix. 23. Whatever we ask in his name he puts into his golden censer, that the Father may give it to us. John xv. 16, and xvi. 23. When the sweet smoke of the incense of Christ’s prayer ascends before the Father, our prayers become sweet and amiable, and cause a savor of rest with God. This I take to be one reason why the prevalency of prayer is so often assigned to the time of the evening sacrifice, pointing at the death of Christ about the ninth hour of the day, near the time of the evening oblation. Matt, xxvii. 46. Acts iii. 1; x. 30. Hence it was too, that Abraham’s sacrifice received a gracious answer, being ofiered about the going down of the sun. Gen. xv. 12, and xxiv. 63. Isaac went out to pray at even tide. Elijah at Mount Carmel prays and offers at the time of the evening sacrifice. 1 Kings xviii. 36. Ezra fell upon his knees and spread out his hands at the evening sacrifice. Ezra ix. 5. David prays that his prayer may be virtual in the power of the evening sacrifice. Ps. cxli. 2. Daniel at prayer was touched by the angel about the time of the evening sacrifice. Dan. ix. 21. All to show the prevalency of our access to the throne of gace by the merit of the intercession of Christ the acceptable evening sacrifice. Yea, and therefore we are taught in our Lord’s prayer to begin with the title of a father; in him we are adopted to be children, and to use that prevalent relation as an argument in prayer. There are some other particulars in respect to prayer in general, as it may be connected and coincident with secret prayer, as stability of spirit; freedom from distraction by wandering thoughts; the acting of faith; the aids of the Spirit; all which I pass by, and come to

Directions, Special and Peculiar, to Secret Prayer. 1. Be sure of intimate acquaintance with God. Can we presimie, that are but dust and ashes, to go up into heaven and boldly to enter the presence chamber, and have no fellowship with the Father or with the Son? “Acquaint thyself with him and be at peace; then shalt thou have thy delight in the Almighty, and lift up thy face unto God. Thou shalt make thy prayer unto him, and he shall hear thee. The decrees of thy heart shall be established to thee, and the light shall shine upon thy ways.” Job xxii. 21, 26, 27, 23. First shining acquaintance, and then shining answers. Canst thou set thy face unto the Lord God? then thou mayst seek him by prayer; first Daniel sets and shows his face to God, and then seeks him by prayer and supplication. Daniel Lx. 3. Does God know your face in prayer 7 do you often converse in your closets with him? Believe it, it must be the fruit of intimate acquaintance with God to meet him in secret with delight. Can ye come familiarly as a child to a father, considering its own vileness, meanness or unworthiness in comparison with his divine love, the love and bowels of a heavenly father. Such a father, the father of fathers, and the father of mercies. How sweetly does the apostle join it! God is our father because the father of our Lord; and because his father, so our father, therefore the father of mercies. 2 Cor. i. 2, 3. O what generations of mercies flow from this paternity! But we must plead to this access to the Father through Christ by the Spirit. Eph. ii. 18. We must be gradually acquainted with all three; first with the Spirit, then with Christ, and last with the Father. First God sends the spirit of his Son into our hearts, and then through the Son we cry Abba Father. Gal. iv. 6. Eph. i. 4. The bowels of mercy first wrought in the Father to us, he chose us in Christ, and then sends his Spirit to draw us to Christ, and by Christ to himself. Have 3’ou this access to God by the Spirit? Bosom communion flows from bosom affections. If your souls are truly in love with God, he will graciously .say to your petitions, be it unto you according to your love.

2. The times of finding God. A godlyman prays in finding seasons. When God’s heart and ear are inclined to audience, then God is said to how down his ear. There are special seasons of drawing nigh to him, when he draws nigh to us; times when he may be found. When thy “beloved looks forth at the window, and shows himself through the lattice.” Ps. xxxi. 2. Isa. Iv. 6. Ps. xxxii. 6. Cant. ii. 9. That is a time of grace when God knocks at the door of thy heart by his Spirit. Motions upon the heart are like the doves of the East, sent with letters about their necks. It is said of Bernard, he knew when the Holy Spirit was present with him by the motions of his heart. When God reveals himself to the heart, he opens the ears of his servants for some gracious message. When God bids us seek his face, then the soul must answer, “One thing have I desired, that will I seek after.” Holy desires warm the heart and set the soul on seeking; they are like messengers sent from heaven to bring us into God’s presence. Take heed then of quenching the Spirit of God. He that is born of the Spirit knows the voice of the Spirit. John iii. 8. When the soul is melted by the word, or softened by affliction, or feels some holy groans and sighs excited by the Spirit, that is a warm lime for prayer. Then we enjoy intimations of the presence of God. Romans viii. 27. Or when prophecies are near to expire, then there are great workings and searchings of hearts in Daniel, Zechariah, Simeon and Anna; or when some promise comes with applying power, “therefore thy servant hath found in his heart to pray this prayer unto thee, for thou hast promised this goodness unto thy servant.” 2 Sam. vii. 27, 23. When we find promises dropped into the soul like wine, it causes the lips of them that are asleep to speak. Cant. vii. 9,

3. Keep conscience clear and clean from secret sins. With what face can we go to a friend to whom we have given any secret affront? And will ye be so bold as to come before the God of heaven when he knows ye maintain some secret sin in your hearts? Darest thou to bring a Dalilah with thee into this sacred closet? True is that remark of Tertullian: “He that turns his ear from God’s precepts must stop his mouth in the dust, if God turn his holy’-ears from their cry.” When our secret sins are in the light of his countenance, we may rather expect to be consumed by his anger and terrified by his wrath. Ps. xc. 7, 8.

But it is perhaps objected — Then who may presume and venture into secret communion? True; if God should strictly mark what we do amiss, who can stand? David was sensible of this objection, but he answers it humbly: “There is forgiveness with thee, that thou mayst be feared.” Ps. cxxx. 4. If we come with holy purposes, God hath promised to pardon abundantly. Isa. Iv. 7. His thoughts and ways are not as our ways; guilt makes us fly his presence; but proclamation of pardoning grace to a wounded soul that comes for strength from heaven to subdue its iniquities, sweetly draws the soul to lie at his feet for mercy. Though we cannot as yet be so free as formerly, while under the wounding sense of guilt, yet when he “restores to us the joy of his salvation he will again uphold us with his free spirit.” Ps. li. 12. Yet take heed of scars upon the soul. God knows our foolishness, and our guiltinesses are not hid from him; yet we come for purging and cleansing mercy. A godly man may be imder the sense of the divine displeasure for some iniquity that himself knoweth, as the Lord spake of Eli; yet the way to be cured is not to run from God, but like the distressed woman, come fearing and trembling, and fall at his feet, and tell him all the truth. But if prayer have cured thee, sin no more, lest a worse thing come upon thee. Matt. v. 33. For if we “regard iniquity in our heart, the Lord will not hear us,” but the guilt may stare conscience in the face with great amazement. Ps. lxvi. 18. It is storied of one who secretly had stolen a sheep, that it ran before his eyes in prayer, that he could have no rest. How strangely will memory ring the bell in the ears of Conscience, if we have any secret sin, if we look but aside with desires and secret thoughts (after our peace-offering) to meet our beloved lusts again. This is dangerous. God may justly give up such to cast off that which is good, to cleave to their idols, and let them alone. But if the face of the heart be not knowingly and willingly spotted with any sin and lust, (bating infirmities which he mourns under,) then thy countenance through Christ will be comely in the eye of God, and thy voice sweet in his ears, and as he said, “he who prays well, lives well,” so a holy life will be a walking continual prayer; his very life is a constant petition before God.

4. Own thy personal interest with God, and plead it humbly. Consider whom thou goest to in secret; “pray to thy Father who seeth in secret.” Canst thou prove thyself to be in covenant? what thou canst prove thou mayst plead, and have it successfully issued. In prayer we take God’s covenant into our mouths, but without a real interest; the Lord expostulates with such; what have they to do with it? Ps. 1. 15, 16. God never graciously hears, but it is upon interest. This argument Solomon presses in prayer: “for they be thy people and thine inheritance.” 1 Kings viii. 51. Thus David pleads: “Thou art my God; hear the voice of my supplication.” Ps. cxl. 6. “I am thine, save me.” Ps. cxix. 94. “Truly I am thy servant,” Ps. cxvi. 16. Asa turns the contest heavenwards: “O Lord, thou art our God, let not mortal man prevail against thee; thou takest me for the sheep of thy fold, and the servant of thv household, therefore seek me.” 2 Chron. xiv. 11. When Israel shall be refined as silver and tried as gold, “they shall call on his name and he will hear them. I will say it is my people, my tried, refined, golden people, and they shall say the Lord is my God.” Ps. ciix. 176, and Zech. xiii. 9. When thou canst discern the print of the broad seal of the covenant upon thy heart, and the privy seal of the Spirit upon thy prayers, and canst look upon the Son of God in a sacerdotal relation to thee, thou mayst come boldly to “the throne of grace in time of need.” Heb. iV. 16.

5. Be very particular in secret prayer, both as to sins, wants and mercies. Hide none of thy transgressions, if thou expect a pardon. Be not ashamed to open all thy necessities. David argues because he is poor and needy. Ps. xl. 17; lxx. 5; lxxxvi i; cix. 22. Four several times he presses his wants and exigences before God, like an earnest but holy beggar, and showed before him his trouble, presents his ragged condition and secret wounds, as Job said he would “order his cause before him.” Job xxiii. 4. There we may speak out our minds fully, and name the persons that afflict, affront, and trouble us; and wo to them that a child of God upon a mature judgment names in prayer. I do not find that such a prayer in Scripture returned empty. Jacob in a great strait, “Deliver me from the hand of my brother, from the hand of Esau.” Gen. xxxii. 11. David in the ascent of Mount Olives, “O Lord, I pray thee, turn the counsel of Ahitophel into foolishness.” 2 Sam. XV. 31. Prayer twisted the rope for him at Giloh. Thus Jehoshaphat in his prayer names Ammon, Moab and Edom conspiring against him. 2 Chron. xx. 10. ThusHezekiah spreads the railing letter before the Lord. Isa. xxxvii. 14. And the Psalmist takes them all into a round catalogue that counselled against Israel. Ps. lxxxiii. 6, &c. Thus the church in her prayer names Herod Antipas and Pontius Pilate, whereof the first was sent into perpetual banishment, and the latter slew himself. Josephus, L. 18, c. 9. Euseb. Chron. L. 2, p. 159. It is of great use in prayer, to attend to some special case or single request, with arguments and afiections suitable. “For this cause,” says Paul, “I bow the knee.” Eph. iii. 14. Suppose a grace deficient in its strength;” Lord, yO THECLOSET.

increase our faith.” Luke xvii. 5. Or a temptation urgent; “For this I prayed to the Lord thrice.” 2 Cor. xii. 8. A great reason why we reap so little benefit by prayer, is because we rest too much in generals; and if we have success, it is but dark, so that often we cannot tell what to make of the issues of prayer. Besides, to be particular in our petitions would keep the spirit much from wandering, when we are intent upon a weighty case, and the progress of the soul in grace would manifest its gradual success in prayer.

6. Holy and humble appeals before the Lord in secret, when the soul can submissively and thankfully expose itself to divine searclung. The soul cannot dwell in the presence of God under the flashing of defilement, neither will the Holy Spirit own a defiled soul. But when a person can humbly, modestly and reverently say, “Search me and try my reins, and see if there be any wicked way in me, and lead me in the way everlasting,” Psalm cxxxix. 23, it will be the means of the ebullitions and boilings up of joyful affections and meek confidence at the footstool of grace, especially in pleas of deliverance from wicked and proud enemies. When David can plead in the case stated between his enemies and himself, “for I am holy,” Ps. lxxxvi. 2, 14, 17, it shows him a token for good; or when we plead against the assaults of Satan, can we be conscious that we have watched and prayed against entering into temptation? When in the main we can wash our hands in innocency, we may then comfortably compass God’s altar about. In case of opposition and injustice: “He rewarded me (says David in the point of Saul) according to my righteousness and the cleanness of my hands before him.” Ps. xviii. 20. Or about the truth of the love that is in the heart to God: “Thou that knowest all things knoweth that I love thee.” John xxi. 17. As to zeal for the worship and ordinances of God, so did Nehemiah: Neh. xiii. 14, 22. As to the integrity of a well-spent life, so did Hezekiah: Isa. xxxviii. 3. Or if we cannot rise so high, yet as the church did: “The desire of our soul is to thy name and to the remembrance of thee.” Isa. xxvi. 8. Or lastly, when we can unfeiguedly plead the usefulness of a mercy entreated in order to the divine glory; as when a minister, or the church of Christ for him, prays for such gifts and gjaces — such knowledge and utterance — that he may win souls to Christ, and can appeal that it is his principal aim, this is glorious! Eph. vi. 19. Col. iv. 3.

7. Pray for the Spirit, that ye may pray in and by the Spirit. “Awaken the north wind and the south, to blow upon thy garden, that the spices thereof may flow forth.” Cant. iv. 16. Then thou mayst invite Christ: “Let my beloved come into his garden and eat his pleasant fruit,” that the soul may enjoy him and hold sweet communion with him. All successful prayer is from the breathing of the Spirit of God, when he mspires and indites, when he directs the heart as to matter and governs the tongue as to utterance. God graciously hears the sighs of his own Spirit formed in us. He sends forth his Spirit, and “the waters flow.” Ps. cxlvii. 13. The waters of contrition flow upon the breathing of the Spirit, and the soul is as it were all afloat before the throne of grace, when these living waters issue from under the threshold of the sanctuary. Ezek. xlvii. 1. Devout tears drop down from the Spirit’s influences. Melting supplications follow the infusions of grace by the Spirit. “Then they shall mourn for piercing of Christ,” says the prophet, “and be in bitterness as for a first-born,” like the mourning at the town of Hadadrimmon, where Josiah was slain. Zech. xii. 10. Then, in that day, Zech. xiii. 1, 2, 4, and xiv. 8, what inundations of mercy shall refresh the church, when the Lord will extend her peace like a river, and the glory of the Gentiles like a flowing stream! great things to the church, and gracious things to the soul. Holy sighs in prayer give intelligence of great mercies to follow. To withstand powerfully all the wiles of Satan, one means is, to consecrate every part of the spiritual armor by prayer in the Spirit. Eph. vi. 18.

8. Apply special promises to special cases in prayer. For God hath and will magnify his word of promise above all his name; when we are under the word of comm.and for a duty, we must seek for a word of promise, and unite them in prayer. John xii. 28. When a promise of aid suits the precept, it renders prayer victorious, and obedience pleasant: when we come with God’s own words into his presence, when we take his words with us that he would “take away all iniquity,” he will “receive us graciously.” Hosea xiv. 2. Jacob urges that God had bid him return from his country and kindred. Gen. xxxii. 9. Solomon urges the word of promise to David. 1 Kings viii. 24. Jehoshaphat urges the word of promise to Solomon. 2 Chron. xx. 8, 9. Daniel fills his mouth with the promise given to Jeremiah; he reads, and then applies it in prayer. Dan. ix. 2, 3. First search the Bible and look for a promise, and when found, open it before the Lord. Paul teaches us to take the promise given to Joshua, and then to say boldly the Lord is our helper. Heb. xiii. 5, 6. The special ground of the answer of prayer lies in the performance of a promise. Ps. 1. 15, and lxv. 24. Simeon lived upon a promise, and expired sweetly in the arms of a prom-, ise, in the breathings of a prayer. Luke ii. 29. Sometimes the soul depends for an answer by virtue of the covenant in general; as of that “I will be thy God.” Gen. xvii, 7. Sometimes by the great Remembrancer draws water out of some well of salvation; John xiv. 26; but in both, God’s faithfulness

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is the soul’s surety. Hence it is that David in prayer does so often argue upon the veracity and truth of God; and the church in Micah is so confident that the mercy promised to Abraham and confirmed in truth to Jacob, should be plentifully performed to his people Israel. Micah vii. 20.

9. Sober and serious resolutions before God in prayer. The cxix. Psalm is full of these. “I will keep thy statutes. I will run the way of thy testimonies. I will speak of thy testimonies before kings. I have sworn and will perform it, that I will keep thy righteous judgments.” And elsewhere: “quicken us and we will call upon thy name.” Ps. lxxx. 18. “O when wilt thou come unto me? I will walk within my house with a perfect heart.” Ps. ci. 2. Thus the soul makes holy stipulations and compacts of obedience to God. Thus Jacob, “if God will be with me, then shall the Lord be my God,” and resolves upon a house for God, and reserving the tenth of all his estate to his service and worship. Gen. xxviii. 22. And this conjunction “i/“” is not to be taken for a single condition, as if God did not bestow what he asked. God should not be his God; that were a great wickedness; but it is a rational setting forth of order and time. Because, or since, God is graciously pleased to promise, I will acknowledge him to be the God whom I adore, by erecting a temple and paying tithes to maintain his worship. But whatever it is that the soul in distress does offer to God in promise, be not slack to perform, for many limes answers of prayer may delay till we have performed our promises. Ps. xcvi. 13, 19. David professes to pay what his lips had uttered in trouble, for God had heard him. If we break our words to God, no wonder if we feel what the Lord threatened to Israel, that they should know his breach of promise. Numb. xiv. 34.

10. A waiting frame of spirit in prayer. “I waited patiently for the Lord; he inclined to me and heard my cry.” Ps. xl. 1. The Hebrew word signifies, “I expected with expectation.” — He walked up and down in the gallery of prayer. This is set forth by hope till God hear: “In thee, O Lord, do I hope; thou wilt hear, O Lord my God.” Ps. xxxviii. 15. Say with Micah: “I will look unto the Lord; I will wait for the God of my salvation.” ]Micah vii. 7. Hoping, expecting, trusting, living upon the promise and looking for an answer of peace, as when an archer shoots an arrow he looks after it with his glass to see how it hits the mark; so says the soul, I will attend and watch how my praj-er flies toward the bosom of God, and what messages return from heaven. As the seaman when he has set sail goes to the helm and compass, and stands and observes the sun, or the pole-star, and how the ship works, and how the land-marks form themselves aright according to his chart; so do you, when you have been at prayer, mark your ship, how it makes the port, and what rich goods are laden back again from heaven. Most men lose their prayers in the mists and fogs of non-observation or forgetfulness. And thus we arrive at the second question.

II. How to discover and discern answers to secret prayer, that the soul may be satisfied that it hath prevailed with God 7

Let us now consider the condition to prayer in the text. He will return it into your bosoms; this is so when the mercy sought for is speedily and particularly cast into your arms. Ps. civ. 23; cxlvii. 9. Like the irrational creatures in their natural cries seek their meat from God, and gather what he gives them, and are filled with God. When God openly returns to his children, there is no farther dispute; for the worst of men will acknowledge the divine bounty when he fills their hearts with food and gladness. Acts ziv. 17. But when cases are dubious,

1. Obser’e the frame and temper of thy spirit in prayer; how the heart works and steers its course in several particulars.

1. A holy liberty of spirit is commonly an excellent sign of answers, a copious spirit of fluentness to pour out requests as out of a fountain. 2 Cor. i. 17. As God shuts up opportunities, so he shuts up hearts when he is not inclined to hear. The heart is sometimes locked up that it cannot pray, or if it does, and will press on, it finds a straitness, as if the Lord had spoken as once to MoseS; “Speak no more to me of this matter.” Deut, iii. 26. Or as God spake to Ezekiel, Ez. xiv. 14, vii. 2, and vii. 1 1; though Noah, Daniel and Job should intreat for a nation, when the time of alarm is come, there is no salvation but for their souls. When God intends to take away near relations, or any of his saints unto himself, it oUen happens that the church of God nor dear friends have apt reasons or hearts to enlarge. The bow of praj-er does not abide in strength. God took away gracious Josiah suddenly. 2 Chron. xxxv. 25. The church had time to write a book of lamentation, and to make it an ordinance in Israel, but no time for deprecation of the divine displeasure in it; but in Hezekiah’s case, there was both a reason and a heart enlarged in prayer, and the prophet crying for a sign of the mercy. 2 Kings XX. 1 1. Holy James might be quickly despatched by the word of Herod Agrippa, but the church had time for supplication in behalf of Peter, Acts xii. 2, 12. When the Lord is graciously pleased to grant space of time and enlargement of heart, ‘t is a notable sign of success. “Thou hast enlarged me when I was in distress,” says David, Psalm iv. 1, though it be meant of deliverance, yet it may be applied to prajer, as the holy prophet seems to do; yea, though the soul may be under some sense of displeasure and in extremities, j’et lifts up a cry. Psalm xviii. 6. When conscience stops the mouths of hypocrites, they shun and fly the presence of God

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2, A blessed serenity and quiet calmness of spirit in time of prayer, especially when the soul comes troubled and clouded at first while it pours out its complaints before the Lord; but at length the sun shines forth brightly. It is said of Hannah, she was no more sad, her countenance was no longer in the old hue, cast down and sorrowful, because of her rival. Thus the Lord dealt with David, though not fully answered, yet filled with holy fortitude of spirit, and revived in the midst of his trouble. 1 Sam. i. 18. Prayer dispels anxious solicitude, and chases away black thoughts from the heart. Psalm exxxviii. 3, 7. It eases conscience, and fills the soul with the peace of God. Phil. iv. 6,7.

3. A joyful frame of spirit. God sometimes makes his people not only peaceful, but joyful in his house of prayer. Thus sped Hezekiah, Isaiah lvi. 7. when his crane-like chatterings were turned into swan-like songs, and his mournful elegies into glorious praises upon ten-stringed instruments in the house of the Lord; the lips of Habbakuk quivered and his belly trembled, but before he finished, his voice was voluble in holv son?? and his fingers nimble upon the harp. Hab. iii. 16. Thus at Solomon’s prayer; when the fire came down, the people were warmed at worship, and went away glad and merry at heart. 2 Chron. vii. 1, 10. David’s experience of this sent him often to the house of God for comfort, and thus chides his soul when cast down at any time; “I am going to the altar of God, to God my exceeding joy; why art thou disquieted within me?” Psalm xliii. 4, 5. His old harp, that had cured Saul of his malignant dumps, being played upon with temple songs, now cures his own spiritual sadness. When we look upon God with an eye of faith in prayer it enlightens our faces with heavenly joy; when Moses came out of the mount from communion with God, how illustrious was his face from that heavenly vision; wherefore prayer for divine mercy and comfort sometimes exhibits itself in this language: “Make thy face to shine upon us, and we shall be saved,” Psalm lxxxiii. 3; and on this wise the priests of old were to bless the children of Israel: “The Lord make his face to shine upon thee, and be gracious to thee.” Numbers vi. 25. These, and the like expressions in Scripture, import that sometimes the Lord was pleased to give forth a shining glory from the oracle, and thereby made known his presence unto his people, and filled them with awful impressions of his majesty and mercy. Ex. xl. 34. Lev. ix. 23. Numb. xvi. 19. This joyful light of God’s countenance is like the sun rising upon the face of the earth. It chases away the dark fears and discouragements of the night; such heavenly joy shows the strength of faith in prayer, and the radiant appearances of God; yea. to this end all prayer should be directed, that our joy may be full. John xvi. 24.

4. A sweetness of affection to God; when the soul has gracious sentiments of God in prayer, clouds of jealousy, and suspicions of the divine mercy, as if God were a hard master, are marvellously unbecoming a soul that should go to God as a father; and hence, from such unsuitable thoughts of infinite mercy, to restrain prayer is greatly provoking. Whereas the apprehension of God’s excellent goodness should work the heart into lovely thoughts of God. Man, but especially a saint, is an accumulated heap of divine favors, and the gifts of divine mercy should attract our hearts, and when the soul comes to perceive that all flows from the fountain of his eternal love, it makes prayer to be filled with holy delight and joy; the ecstacies of love often rise upon the soul in secret, and such divine affection, that it carries the soul beyond itself. Let the profane world say what they will, when spiritual ardors, like so many fragrant spices, flow out of the sotil. “I love the Lord, for he hath heard my supplication.” Psalms cxvi. 1. As answers of prayer flow from the love of the father, so suitable workings of holy afiections flow from the hearts of children. John xvi. 27. When the soul is filled with gracious intimations, like those of the angelical voice to Daniel, “O Daniel, greatly beloved,” or like that to the Holy Virgin, “Hail, thou that art highly favored,” how greatly does it inflame the heart to God. Dan. x. 11. Luke i. 23.

5. Inward encouragements sometimes spring in upon the heart in prayer, from remembrance of former experiments, which mightily animate the soul with fervency. When Moses calls to mind that God had forgiven and delivered from Eg’pt until that immediateh’ follows a sweet intimation of mercy. iN’umb. xiv. 19, 20. When the scul considers the days of old, the years of ancient times, and calls to remembrance its former songs in the night, he draws an argument out of the quiver of experience, “will God be favorable no more? can he forget to be gracious? can he in anger shut up his tender mercies?” Psalm lxxvii. 5, 6, 7, 9, 10.

6. A ready heart for thankfulness and service. The heart is brimful and ready to flow over in grateful memorials of his mercy. “What shall I render to the Lord for all his benefits towards me?” Psalm cxvi. 12. As of old at temple sacrifices there was music, so it ought to be now while the mercy is praying for, the heart must be winding up, and tuning for praise. Rev. v. 8. Psalm cvii. 1. The vials full of the odors of prayer are joined with harps for heavenly melody, when the heart is fixed or prepared, then follow songs and praise. This streams from a sense of divine love; and love is the fountain of thankfulness, and of all sprightly and vigorous services; that prayer that does not end in cheerful obedience is called by Cyprian,

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“barren and unfruitful, naked and without ornament.” And so we may glance upon the expression of James, v. 1 6, “the effectual, fervent prayer,” a working prayer within will be working without, and demonstrate the labor of love,

II. Observe the principal subject matter of prayer; the while mark that the arrow of prayer is shot at the scope it aims at, there is usually some special sin unconquered, some untamed corruption, some defect, some pressing strait that drives the soul to prayer, and is the main burden of the spirit; take notice how such a sin withers, or such a grace flourishes, or such a need supplied upon the opening our hearts in prayer. Watch unto prayer, watch to perform it, 1 Peter iv. 7, and then to expound the voice of the divine oracle, and to know that you are successful. Cry to thy soul, by way of holy soliloquy, “Watchman, what of the night?” Is. xxi. 1 1.

III. Observe ensuing providences. Set a vigilant eye upon succeeding circumstances, examine them as they pass before thee, set a wakeful sentinel at the ports of wisdom. “His name is near, his wondrous works declare.” Psalm lxxv. 1. His name of truth, his glorious title of hearing prayer. When prayer is gone up by the help of the Spirit, mark how “all things work together for good.” Rom. viii. 28. And note the connexion there; the working of things together, follows the intercession of the Spirit for all saints. Rom. viii. 27. God is pleased often to speak so clearly by his works, as if he said, “H«re I am, I will guide thee continually, and thou shalt be like a watered garden) whose waters fail not.” Is. lviii. 9, 11. Secret promises animate prayer, and often providently expound it. Cyrus was promised to come against Babylon for the church’s sake. Is. xlv. 4, 11, 19. But Israel must ask it of God, and they had a word for it that they should not ask his face in vain; and then follows Babylon’s fall in the succeeding chapter. When we cry to the Lord in trouble, he sends his word of command, and heals us. Psalm cvii. 19, 20. There is a set time of mercy, a time of life; when Abraham had prayed for a son, the Lord told him “at the time appointed I will return.” Gen. XV. 2; xviii. 14. In a great extremity, after the solemn fast of three days by the Jews in Shusan, and the queen in her palace on the fourth day, at -night the king could not sleep, and must hear the chronicles of Persia read, and then follows Haman’s ruin. Est. iv. 16, and vi. 1. Prayer has a strange virtue to give quiet sleep, sometimes to a David, and sometimes a waking pillow for the good of the church. Psalm iii. 4, 5. Gen. xxiv. 15. When Jacob had done wrestling, and the angel gone at the springing of the morning, then the good man saw the angel of God’s presence in the face of Esau. Sometimes Providence is not so quick; the martyr’s prayer, as to a complete answer, is deferred for a season, Rev. vi. 11, but long white robes are given to every one, a triumphant frame of spirit, and told they should wait but a little season till divine justice should work out the issue of prayer; the thunder upon God’s enemies comes out of the temple; the judgments roar out of Zion, the place of divine audience. Rev. xi. 19. Joel iii. 16. But the means, and methods, and times of God’s working are various, such as we little prethink. Submit all to his infinite wisdom; prescribe not, but observe the embroidery of Providence; it is difficult to spell its characters sometimes, but ‘t is a rare emploj-ment. Is. lxiv. 5. Psalm cxi. 2. Eccl. iii. 11. His works are searched into by such as delight in his providences, for all things are beautiful in his season.

IV. Observe thy following communion with God. Inward answers make the soul vegetate and lively, like plants after the shining of the sun upon rain, 2 Sam. xxiii. 4, lift up their heads and shoot forth their flowers, A saint in favor does all with delight. Answer of prayer is like oil to the spirits, and beauty for ashes; the sackcloth of mournful fasting is turned to a wedding garment. He grows more free and yet humbly familiar with heaven. This is one I would wish 3-ou to pick acquaintance with, that can come and have what he will at court. John xvi. 23. As the Lord once told a king by night, that Abraham was a prophet, and would pray for him, he was acquainted with the King of heaven. Gen. xx. 7. O blessed person! I hope there ’s many such among you, whose life is a perpetual prayer, as David that gave himself to prayer. Psalm cix. 4. (The Hebrew expression, “but I prayer,” is very forcible;) he is all over prayer, prays at rising, and prays at lying down, prays as he walks.

he is always ready for prayer; like a prime favorite at court that has the golden key to the privy stairs, and can wake his prince by night, there are such, (whatever the besotted profane world dreams,) who are ready for spiritual ascents at all seasons, besides the frequency of set communions. His wings never wearj’, his willing spirit is flying continually, and makes God the rock of his dwelling, into which he may, upon all assaults, have holy retirements.

But enough, for the main question with its branches. There are many particular queries of some weight that may attend the subject. To such I shall briefly reply.

Query 1. What is the proper time for
secret prayer?

Various providences, different temperaments and frames of spirit, motions from heaven, opportunities, dictate variously. Some find it best at evening, others in the night, when all is silent, others at morning, when the spirits are freshest. I think with respect to others, that conscientious prudence must guide in such cases, but it should be when others are retired, and the spirit in the best frame for communion.

Query 2. How often should we pray in
secret?

If we consult Scripture precedent, we find David at prayer in the morning. Psalm v. 3. Our blessed Lord, early, before day, in the morning. Mark i. 35. Chrysostom advises, “wash thy soul before thy body, for as the face and hands are cleansed by water, so is the soul by prayer.” At another time our Lord went to secret prayer in the evening, Matt. xiv. 23, and Isaac went out at eventide to meditate. Gen. xxiv. 63. David and Daniel prayed three times a day, Psalm Iv. 17; Dan. vi. 10; and onc it is mentioned that David said, seven times a day will I praise thee; that is, “often will I do it.” Psalm cxix. 164. Such cases may happen that may require fequen accesses to the throne of grace in a day. But I humbly think we should go there at least once a day, which seems to he imported by that passage in our Lord’s prayer, “Give us this day our daily bread,” for after our Lord’s appointment of secret prayer in the text, he gives this prayer as a pattern to his disciples.

Query 3. When persons are under temptations or disturbance by passions, is it expedient then to pray?

Since we are enjoined to “lift up holy hands without wrath,” 1 Tim. ii. 8, I judge it is not so proper to run immediately to prayer, but with some praying ejaculations for pardon and strength against such exorbitancy, and when in some measure cooled and composed, then speed to prayer, and take heed that the sun go not down upon your wrath, without holy purgation by prayer. Ep. iv. 26. Though I must confess that a Christian should always endeavor to keep his course and heart in such a frame as not to be unfit for prayer upon small warnings. The very consideration of our frequent communion with God should be a great bar to immoderate and exuberant passions.

Query 4. Whether we may pray in secret when others must needs take notice of our retirement?

I must confess, in a strait house, and when a person can many times find no seasons but such as will fall under observation, I think he ought not to neglect secret duty for fear of the notice of others; we must prevent it as much as may be, and especially watch our hearts against spiritual pride, and God may graciously turn it to a testimony and example to others.

Query 5. Whether we may be vocal in secret prayer, if we can’t so well raise or keep up affection, or preserve the heart from wandering without it?

No doubt; but 5’et there must be used a great deal of wise caution about extending the voice, Tertullian advises that both hands and countenance and voice should be ordered with great reverence and humility; and what else do we by discovering our prayers than if we prayed in public? Yet if we can obtain some very private place, or when others are away from home, such may lawfully improve it to their private benefit.

Query 6. How to keep the heart from
wandering thoughts in prayer?

Although it be exceedingly difficult to attain so excellent a frame, yet by frequent remembering and reflecting upon the eye of God in secret; by endeavoring to fix the heart with all possible watchfulness upon the main scope of the prayer in hand; by being very sensible of our wants and indigences, by not studj-ing an impertinent length, but rather being more frequent and short, considering God is in heaven and we upon the earth, and by the exercise of holy communion, we may, through the implored assistance of the Spirit, attain some sweetness and freedom, and also more fixedness of spirit in our addresses before the Lord.

Query 7. What if present answers seem not to correspond to our petitions?

We must not conclude it by and by to be a token of displeasure, and say with Job, “wherefore dost thou contend with me?” Job X. 2; but acknowledge the sovereignty of divine wisdom and love in things which seem contrary to us in petitions for temporal mercies, and submit to the counsel of Elihu,, since he giveth no account of any of his matters. Job xxxiii. 13. Neither can we find out the unsearchable methods of his holy ways to any perfection.

There are other cases and scruples that might be treated of; as about prescribed forms of prayer in secret prayer, to which 1 need say but little, since such as are truly converted, Gal. iv. 6, have the promise of the Spirit of God to assist anc enabie mem, and they need not drink of another man’s bucket that have the fountain, nor use stilts and crutches that have spiritual strength; neither are words and phrases, but faith and holy groans, the nerves of prayer. Rom. viii. 26. Zech. xii. 10. Acts ix. 11. Yet, for some help to young beginners, it is of use to observe the style of the spirit, as well as the heavenly matter of several prayers in the Holy Scriptures.

Neither need 1 press frequency to a holy heart that is fallen in love with spiritual communion, for he delights to be continually with God; the thoughts of God are so precious to him his soul is even sick of affection, and prays to be stayed with more of “the flagons,” and comforted with “the apples” in greater abundance. Cant. ii. 5. To some, but I fear very’ few, it may be needful to say how far it may be expedient to withdraw from prayer for the necessity of the frail body in this vale of tears. It may be said to such, the Lord is very pitiful and gracious to our frailties, that he had rather have mercy than sacrifice in some cases. Though I doubt these phenixes are very rare that are in danger of expiring in prayer as martyrs of holy love, as Gerson expresses it.

Having now finished with what brevity I could the foregoing queries, I should treat of short, sudden, occasional prayers, commonly called ejaculations; but indeed that requires a set discourse, yet because of a promise before recited, I shall give a few hints, and then conclude with some application.