2. The Main Objections Against Closet Prayer Answered

Objection.

But many will be ready to object and ſay, We have much buſineſs upon our hands, and we cannot ſpare time for private prayer; we have ſo much to doe in our ſhops, and in our ware-houſes, and abroad with others, that we cannot ſpare time to waite upon the Lord in our Cloſets.

Now to this Objection I ſhall give theſe Eight Anſwers, that this Objection may never have a reſurrection more in any of your hearts.

Firſt, What are all thoſe buſineſſes that are upon your hands, to thoſe great buſineſſes & weighty affaires that did lye upon the hands of Abraham, Iſaac, Jacob, Moſes, David, Daniel, Elias, Nehemiah,⁶³ Peter, Cornelius! and yet you find all theſe worthies exerciſing themſelves in Private prayers. And the King is commanded every day to read ſome part of Gods word, p. 135 notwithſtanding all his great and weighty imployments, Deut. 17. 18, 19, 20. Now certainly, Sirs, your great buſineſſes are little more than ciphers, compared with theirs: And if there were any on earth that might have pleaded an exemption from private prayer, upon the account of buſineſs, of much buſineſs, of great buſineſs, theſe might have done it; but they were more honeſt, and more noble than to neglect ſo choice a duty, upon the account of much buſineſs; theſe brave hearts made all their publick imployments ſtoop to private prayer; they would never ſuffer their publick imployments to tread private prayer under foot. But,

1. 63. See the firſt Conſideration. [dropped from the edition]

Secondly, I anſwer, no mens outward affaires did ever more proſper, than theirs did, who devoted themſelves to private prayer, notwithſtanding their many and great worldly employments. Witneſs the proſperity & outward flouriſhing eſtates of Moſes, Abraham, p. 136 Iſaac, Jacob, Nehemiah, David, Daniel, and Cornelius; theſe were much with God in their Cloſets, and God bleſt their bleſſings to them: how⁶⁴ did their cups over flow! what ſignall favours did God heape upon them, and theirs! No families have been ſo proſpered, protected, and graced, as theirs who have maintained ſecret communion with God in a Corner.

1. 64. Gen. 22. 17 [dropped from the edition]

Private prayer⁶⁵ doth beſt expedite our temporal affairs; he that prayes well in his Cloſet, ſhall be ſure to ſpeed well in his Shop, or at his Plough, or⁶⁶ what-ever elſe he turns his hand unto. ‘Tis true, Abimelech was rich as well as Abraham and ſo was Laban rich as well as Jacob, and Saul was a King as well as David, and Julian was an Emperour as well as Conſtantine: But ‘twas only Abraham, Jacob, David, and Conſtantine, who had their bleſſings bleſt unto them all the reſt had their bleſſings curſt unto them; they had many⁶⁷ good things, but they had not the good will of him that dwelt in the Buſh p. 137 with what they had: and therefore all their mercies were but bitter-ſweets unto them. Though all the ſons of Jacob returned laden from⁶⁸ Aegypt with corn and money in their ſacks, yet Benjamin only had the ſilver cup in the mouth of his ſack. So, though the men of the world have their Corn, and their Money, &c. yet ‘tis only God’s Benjamin’s that have the ſilver Cup, the Grace-Cup, the Cup of bleſſing, as the Apoſtle calls⁶⁹ it, for their portion. O ſirs, as ever you would proſper, and flouriſh in the world; as ever you would have your water turn’d into wine, your temporal mercies into ſpiritual benefits, be much with God in your cloſets But,

1. 65. 1 Chron. 11. 9. [dropped from the edition]
2. 66. 1 Tim. 4. 8. [dropped from the edition]
3. 67. Prov. 3. 33. Mal. 2. 2. [dropped from the edition]
4. 68. Gen. 43. [dropped from the edition]
5. 69. 1 Cor. 10. 16 [dropped from the edition]

Thirdly, I anſwer, ‘Tis ten to one but that the objecter, every day fools away, or trifles away, or idles away, or ſins away, one hour in a day; and why then ſhould he object the want of time? There are none that toyle, and moyle, and buſie themſelves moſt in their p. 138 worldly imployments, but doe⁷⁰ ſpend an houre or more in a day to little or no purpoſe; either in gazing about, or in dallying, or toying, or dourting, or in telling of ſtories or in buſying themſelves in other mens matters, or in idle viſits, or in ſmoaking the Pipe, &c. And why then ſhould not theſe men redeem an hours time in a day for private prayer, out of that time which they uſually ſpend ſo vainly and idly? can you notwithſtanding all your great worldly imployments find an hour in the day to catch flyes in, as Domitian the Emperour did, and to play the fool in? and cannot you find an hour in the day to wait on God in your cloſets?

1. 70. Myrmecides, a famous Artiſt, ſpent more time in making a Bee, than an unskilful workman would do to build a houſe. Plutarch. [dropped from the edition]

There were three ſpecial faults whereof Cato profeſſed himſelf to have ſeriouſly repented; one was paſſing by water when he might have gone by land, another was truſting a ſecret in a womans boſome, but the main was ſpending an hour unprofirably. This heathen will one day riſe up in Judgment p. 139 againſt them, who notwithſtanding their great imployments, ſpend many hours in a week unprofitably, and yet cry out with the Duke of Alva, that they have ſo much to do on earth, that they have no time to look up to heaven. ‘Twas a baſe and ſordid ſpirit in that King (Sardanapalus) who ſpent much of his time amongſt women in ſpinning and carding, which ſhould have been ſpent in Ruling and governing his Kingdome. So ‘tis a baſe ſordid ſpirit in any, to ſpend any of their time in toying and trifling, and then to cry out, that they have ſo much buſineſs to do in the World, that they have no time for cloſet-prayer, they have no time to ſerve God, nor to ſave their own precious and immortal ſouls. But,

Fourthly, I anſwer, No man dares plead this objection before the Lord Jeſus in the great day of account: And why then ſhould any man be ſo childiſh & fooliſh, ſo⁷¹ ignorant & impudent to plead that p. 140 before men, which is not pleadable before the Judgment ſeat of Chriſt. O ſirs, as you love your ſouls, and as you would be happy for ever, never put off your own conſciences nor others, with any plea’s, arguments, or objections, now, that you dare not own and ſtand by, when you ſhall lye upon a dying bed, and when you ſhall appear before the whole court of heaven, &c. In the great day of account, when the ſecrets of all hearts ſhall be made manifeſt, and God ſhall call men to a reckoning, before Angels, Men and Devils, for the neglect of private prayer; all giulty perſons will be found ſpeechleſs, there will not be a man, or woman found, that ſhall dare to ſtand up and ſay, Lord, I would have waited upon thee in my cloſet, but that I had ſo much buſineſs to do in the world, that I had no time to enjoy ſecret communion with thee in a Corner. ‘Tis the greateſt wiſdom in the world, to plead nothing by way of excuſein this our day, that we dare not plead in the great day. But.

1. 71. •ccl. 11. 9. Rom 14. 10. 2 Cor. 5. 10. [dropped from the edition]

Fifthly, I anſwer, That ‘tis our⁷² duty to redeem time, from all our ſecular buſineſſes, for private prayer. All ſorts of Chriſtians whether bond or free, rich or poor, high or low, ſuperiours or inferiours, are expreſly charged by God to redeem time for prayer, for private prayer, as well as for other holy exerciſes, Col. 4. 2, 3. Continue inprayer, and watch in the ſame with thanksgiving; withal praying alſo for us, that God would open unto us a door of utterance, to ſpeak the myſtery of Chriſt, for which I am alſo in bonds.

1. 72. ‘Tis ſaid of bleſſed Pooper, that he was ſpare of diet, ſpare of words, and ſpareſt of Time. [dropped from the edition]

But here ſome may Object and ſay, we have ſo much buſineſs to do in the world, that we have no time for prayer. The Apoſtle anſwers this Objection in Verſ. 5. Walk in wiſdom towards them that are without, redeeming the time. So Epheſ. 5. 16. Redeeming the time becauſe the dayes are evil; ” (Eph 5:16)—ἐξαγοραζόμενοι τὸν καιρόν, or, buying out, or gaining the time. The words are a metaphor taken from Merchants, who prefer the leaſt profit that may be gained before p. 142 their pleaſures or delights, cloſely following their buſineſs whilſt the markets are at beſt. A Merchant when he comes to a mart or Fair, takes the firſt ſeaſon and opportunity of buying his commodities; he puts it not off to the hazard of an evening, or to the next morning, in hopes to have a better bargain; but he improves the preſent ſeaſon, and buyes before the Market is over.

Others carry the words thus, Purchaſe at any rate all occaſions and opportunities of doing good, that ſo ye may thereby in ſome ſort, redeem that precious Jewel of Time, which you have formerly loſt. As Travellers that have loytered by the way, or ſtaid long at their Inn, when they find night coming upon them, they mend their pace, and go as many miles in an hour, as they did before in many. Though time let ſlip is phyſically irrecoverable, yet in a moral conſideration, it is accounted as regained, when men double their care, diligence, and endeavours p. 143 to redeem it. The beſt Chriſtian is he that is the greateſt momopolizer of time for private prayer. No Chriſtian to him that redeems time from his worldly occaſions, and his lawful comforts and recreations, to be with God in his Cloſet. David having taſted of the ſweetneſs, goodneſs, and graciouſneſs of God, cannot keep his bed, but will borrow ſome time from his ſleep, that he might take ſome turns in Paradiſe, and pour out his ſoul in prayer and⁷³ praiſes, when no eye was open to ſee him, nor no ear open to hear him, but all were aſleep round about him, Pſal. 119. 62. At midnight will I ariſe to give thanks unto thee. Verſ. 147. I have prevented the dawning of the morning, and cried. David was up and at private prayer before day-break. David was no ſluggiſh Chriſtian, no ſloathful Chriſtian, no lazy Chriſtian; he uſed to be in his cloſet, when others were ſleeping in their beds. So Verſ. 148. Mine eyes prevent the night-watches, p. 144 that I might meditate in thy word. So Pſal. 130. 6. My ſoul waiteth for the Lord, more than they that watch for the morning: I ſay, more than they that watch for the morning. Look as the weary Sentinel in a dark, cold, wet night, waits and peeps, and peeps and waits for the appearance of the morning; ſo David did wait and peep, and peep and wait, for the firſt and fitteſt ſeaſon to pour out his ſoul before God in a corner. David would never ſuffer his worldly buſineſs to juſtle out holy exerciſes; he would often borrow time from the world for private prayer, but he would never borrow time from private prayer to beſtow it upon the world.

1. 73. Pſal. 63. 6. [dropped from the edition]

Mr. Bradford the Martyr, counted that hour loſt, wherein he did not ſome good, either with his pen, tongue, or purſe.

Ignatius, when he heard a Clock ſtrike, would uſe to ſay, Now I have one hour more to anſwer for.

So the Primitive Chriſtians would redeem ſome time from p. 145 their ſleep, that they might be with God in their Cloſets, as Clemens obſerves.⁷⁴

1. 74. Clemens. [dropped from the edition]

And I have read of Theodoſius the Emperour, that after the variety⁷⁵ of worldly imployments relating to his civil affaires in the day time were over, how he was wont to conſecratethe greateſt part of the night to the ſtudying of the Scriptures and private prayer; to which purpoſe he had a Lamp, ſo artificially made, that it ſupplied it ſelf with oyl, that ſo he might no way be interrupted in his private retirements.

1. 75. Nicephorus [dropped from the edition]

That Time ought to be redeemed, is a leſſon that hath been taught by the very Heathens themſelves. ‘Twas the ſaying of Pittacus, one of the ſeven wiſe men, Know time, loſe not a minute. And ſo Theophraſtus uſed to ſay, That Time is of precious cost. And ſo Seneca, Time is the only thing (ſaith he) that we can innocently be covetous of; and yet there is nothing of which many are more laviſhly and profuſely prodigal. And p. 146 Chreſius a Sophiſter or Byzantium in the time of Hadrianus the Emperour, he was much given to Wine; yet he alwayes counted time ſo precious, that when he had miſſpent his time all the day, he would redeem it at night.

When Titus Veſpatian, who revenged Chriſts blood on Jeruſalem, returned Victor to Rome, remembring⁷⁶ one night as he ſate at ſupper with his friends, that he had done no good that day, he uttered this memorable and praiſe-worthy Apothegme, Amici diem perdidi, My friends, I have loſt a day.

1. 76. Suetonius. [dropped from the edition]

Chilo, one of the ſeven Sages, being asked what was the hardeſt thing in the world to be done, anſwered, To uſe and employ a mans time well.

Cato held, That an account muſt be given not only of our labour, but alſo of our leiſure. And Aelian gives this teſtimony of the Lacedemonians, That they were hugely covetous of their time, ſpending it all about neceſſary things, and ſuffering p. 147 no Citizen either to be idle or play. And, ſaith another, We trifle with that which is moſt precious, and throw away that which is our greateſt intereſt to redeem.

Certainly, theſe Heathens will tiſe in Judgment, not only againſt Domitian the Roman Emperour, who ſpent much of his time in killing of flyes; nor only againſt Archimedes, who ſpent his time in drawing lines on the ground when Syracuſe was taken; nor againſt Artaxerxes, who ſpent his time in in making hafts for knives; nor only againſt Solyman the great Turk, who ſpent his time in making notches of horn for bows; nor only againſt Ero••s a Macedonian king, who ſpent his time in making of Lanthorns; nor only againſt Harcatus the king of Parthia who ſpent his time in catching of Moles. But alſo againſt many Profeſſors, who in ſtead of redeeming of precious time, do trifle and fool away much of their precious time at the Glaſs, the Combe, the Lute▪ the p. 148 Viol, the Pipe, or at vain ſports, and fooliſh paſtimes, or by idle jeſtings, immoderate ſleeping, and ſuperfluous feaſting, &c. O Sirs, good hours, and bleſſed opportunities for cloſet prayer, are merchandiſe of the higheſt rate and price; and therefore, whoſoever hath a mind to be rich in grace, and to be high in glory, ſhould buy up that merchandize, they ſhould be ſtill a redeeming precious time. O Sirs, we ſhould redeem time for private prayer, out of our eating time, our drinking time, our ſleeping time, our buying time, our ſelling time, our ſinning time, our ſporting time, rather than neglect our Cloſet communion with God, &c. But,

Sixthly, I anſwer, Cloſet prayer is either a duty, or ‘tis no duty. Now that ‘tis a duty, I have ſo ſtrongly proved, I ſuppoſe, that no man nor devil, can fairly or honeſtly deny it to be a duty. And therefore why do men cry out of their great buſineſs? alaſs duty muſt p. 149 be done, what ever buſineſs is left undone; duty muſt muſt be done, or the man that neglects it, will be undone for ever. ‘Tis a vaine thing to object buſineſs, when a required duty is to be performed; and indeed, if the bare objecting of buſineſs, of much buſineſs, were enough to excuſe men from duty, I am afraid that there are but few duties of the Goſpel, but men would endeavour to evade, under a pretence of buſineſs, of much buſineſs. He that pretends buſineſs to evade private prayer, will be as ready to pretend buſineſs to evade family prayer; and he that pretends buſineſs to evade family prayer, will be as ready to pretend buſineſs to evade publick prayer.

Well ſirs, remember what became of thoſe that excuſed themſelves out of heaven, by their carnal Apologies, & ſecular buſineſſes. I have bought a peice of ground, and I⁷⁷ muſt needs goe and ſee it; I pray thee, have me excuſed, ſaith one. I have bought (ſaith another) five yoke of Oxen, and I go to prove them: I pray thee p. 150 have me excuſed. And, I have married a Wife, ſaith another, and therefore I cannot come. The true reaſon, why they would not come to the ſupper that the King of Kings had invited them to, was not becauſe they had bought Farms and Oxen, but becauſe their Farms and Oxen had bought them. The things of the world and their carnal relatitions had taken up ſo much room in their hearts and affections, that they had no ſtomack to heavens danties; and therefore it is obſervable, what Chriſt adds at the end of the parable, He that hateth not his Father, and Mother, and Wife, and Children, and Brethren, and Siſters,⁷⁸ yea, and his own Life alſo, much more his Farm and his Oxen, he cannot be my diſciple.

1. 77. Luke 14. 16,—15. [dropped from the edition]
2. 78. Verſ. 26. [dropped from the edition]

By theſe words ‘tis evident, that ‘twas not ſimply the Farm nor the Oxen, nor the Wife; but a fooliſh, inordinate, carnal love, and eſteeme of theſe things above better and greater bleſſings, that made them refuſe the gracious invitation of Chriſt. They refuſed p. 151 the grace and mercy of God offered in the Goſpel, under a pretence of their worldly buſineſs; and God peremptorily concludes, that not a man of them ſhould taſt of his ſupper. And indeed what can be more juſt and righteous, than that they ſhould never ſo much as taſt of ſpiritual & eternal bleſſings, who prefer their earthly buſineſs before heavens dainties; who with the Reubenites prefer a countrey commodious⁷⁹ for the feeding of their Cattle, before an intereſt in the Land of Promiſe

1. 79. Num. 23. [dropped from the edition]

Private prayer is a work of abſolute neceſſity, both to the bringing of the heart into a good frame, and to the keeping of the heart in a good frame. ‘Tis of abſolute neceſſity both for the diſcovery of ſin, and for the preventing of ſin, and for the imbittering of ſin, and for the weakning of ſin, and for the purging away of ſin: ‘Tis of abſolute neceſſity, both for the diſcovery of grace, and for a full exerciſe of grace, and for an eminent increaſe of grace: p. 152 ‘Tis of abſolute neceſſity to arme us, both againſt inward and outward temptations, afflictions, and ſufferings: ‘Tis of abſolute neceſſity to fit us for all other duties and ſervices, &c. For a man to glorifie God, to ſave his own ſoul, and to further his own everlaſting happineſs, is a work of the greateſt neceſſity: Now private prayer is ſuch a work; and therefore why ſhould any man plead buſineſs, great buſineſs, when a work of ſuch abſolute neceſſity is before him. If a mans child, or wife, were dangerouſly ſick, or wounded, or near to death, he would never plead, I have buſineſs, I have a great deale of buſineſs to doe; and therefore I cannot ſtay with my child, my wife; and I have no time to goe or ſend to the Phyſitian, &c. O! no, but he would rather argue thus, ‘Tis abſolutely neceſſary that I ſhould looke after the preſervation of the life of my child, my wife, and this I will attend whatever becomes of my buſineſs. O ſirs, your ſouls are of greater concernment to you, than the lives of p. 153 all the wives and children in the world; and therefore theſe muſt be attended, theſe muſt be ſaved, whatever buſineſs is neglected. But,

Seventhly, I anſwer, That God did never appoint or deſigne any mans ordinary, particular calling, to thruſt private prayer out of door. That ‘tis a great ſin for any profeſſor to neglect his particular calling under any religious pretence, is evident enough by⁸⁰ theſe Scriptures. Exod. 20. 9. Six dayes ſhall thou labour, and doe all thy work. 1 Cor. 7. 20. Let every man abide in the ſame calling wherein he was called. 2 Theſſ. 4. 10, 11. 12. For even when we were with you this we commanded you, that if any would not work, neither ſhould he eate. For we hear, that there are ſome which walke among you diſorderly, working not at all, but are buſit-bodies: Now them that are ſuch we command and exhort by our Lord Jeſus Chriſt, that with quietneſs they work, and eat their own bread. 1 Theſſ. 4. 11, 12. And that ye ſtudie to be quiet, and to doe your own buſineſs, and to work p. 154 with your own hands (as we commanded you) That ye may walk honeſtly toward them that are without, and that ye may have lack of nothing. Epheſ. 4. 28. But rather let him labour working with his hands the thing which is good, that he may have to give to him that needeth. 1 Tim. 5. 8. But if any provide not for his own, and ſpecially for thoſe of his own houſe, he hath denied the faith, and is worſe than an infidel. Yea, our Lord Jeſus Chriſt was a plain downright Carpenter, and was laborious in that particular calling,⁸¹ till he entred upon the publick miniſtry; as all the Ancients do agree. And we read alſo, that all the Patriarchs had their particular callings. Abei was a keeper of ſheep, Gen. 4. 2. Noah was a Husbandman, Gen. 10. 20. The ſons of Jacob were ſhepherds and keepers of Cattle, Gen. 46. 34, &c. And all the Apoſtles, before they were called to the work of the Miniſtry, had their particular callings.

1. 80. Paradiſe was mans workhouſe as well as his ſtorehouſe, Gen. 2. 15. Man ſhould not have lived idly though he had not▪ fallen from his innocency. [dropped from the edition]
2. 81. Mark 6. 3. Matth. 13. 55, 56. [dropped from the edition]

By the law of Mahomet, the great Turk himſelf is bound to p. 155 exerciſe ſome manual Trade or occupation.

Solon made a Law, That the ſon⁸² ſhould not be bound to relieve his father, when old, unleſs he had ſet himſelf in his youth to ſome occupation. And at Athens every man gave a yearly account to the Magiſtrate, by what trade or courſe of life he mantained himſelf, which if he could not do he was baniſhed. And ‘tis by all Writers condemned as a very great vanity in Dionyſius, that would needs be the beſt Poet. And Caligula, that would needs be the beſt Oratour. And in Nero, that would needs be the beſt Fidler: and ſo became the three worſt Princes, by minding more other mens buſineſſe than their own particular calling. But for a man to evade or neglect private prayer under pretence of his particular calling, is a greeable to no Scripture, yea, ‘tis contrary to very many Scriptures, as is evident by the many Arguments formerly cited.

1. 82. Plutarch in the life of Solon. [dropped from the edition]

Certainly, no mans calling p. 156 is a calling away from God, or godlineſs. It never entered into the heart of God, that our particular callings ſhould ever drive out of doores our general calling of Chriſtianity. Look as our general calling muſt not eat up our particular calling, ſo our particular calling muſt not eat up our general calling.

Certainly, our partilar calling muſt give place to our general calling. Did not the woman of Samaria leave her waterpot, and run into the city, and⁸³ ſay, come ſee a man that told me all things that ever I did: is not this the Chriſt? Did not the ſhepherds leave their flocks in the field and goe to Bethlehem, and declare the good tidings of great joy, that they had⁸⁴ heard of the Angel, viz. That there was born that day in the citie of David a Saviour which was Chriſt the Lord? And did not Chriſt commend Mary⁸⁵ for that holy neglect of her particular calling, when ſhe ſat at his ſeet, and heard his word? And what do all theſe inſtances ſhew, p. 157 but that our particular callings muſt give the right hand to the general calling of chriſtianity.

1. 83. John. 4. 28, 29. [dropped from the edition]
2. 84. Luke 2. 8,—21. [dropped from the edition]
3. 85. Luke 10. 38,—ult. [dropped from the edition]

Certainly the works of our general calling are far more great and glorious, more eminent and excellent, more high and noble, than the works of our particular callings are; and therefore ‘tis much more to lerable for our general calling to borrow time of our particular calling, than ‘tis for our particular calling to borrow time of our general calling. Certainly thoſe men are very ignorant or very prophane, that either think themſelves ſo cloſely tied up to follow their particular callings ſix dayes in the week, as that they muſt not intermeddle with any religious ſervices, or that think their particular callings to be a gulf or a grave deſigned by God to ſwallow up private prayer in. God who is the Lord of time hath reſerved ſome part of our time to himſelf every day. Though the Jews⁸⁶ were commanded to labour ſix p. 158 dayes of the week, yet they were⁸⁷ commanded alſo to offer up morning and evening ſacrifice daily.

1. 86. Deut. 6. 6, 7, 8. [dropped from the edition]
2. 87. Exod. 29. 38, 39. Num. 28. 3. [dropped from the edition]

The Jews divided the day into three parts

;

The firſt, to Prayer.

The ſecond, for the reading of the Law.

And the third for the works of their lawful callings.

As bad as the Jews were, yet they every day ſet a part of the day apart for religious exerciſes. Certainly, they are worſe than Jews that ſpend all their time about their particular callings, and ſhut cloſet prayer quite out of doors. Certainly, that mans ſoul is in a very ill caſe, who is ſo entangled with the incumbrances of the world, that he can ſpare no time for private prayer. If God be the Lord of thy mercies, the Lord of thy time, and the Lord of thy ſoul, how can’ſt thou with any equity or honour, put off his ſervice under a pretence of much buſineſs? that man is loſt, that man is curſt, who can find time p. 159 for any thing, but none to meet with God in his Cloſet. That man is doubtleſs upon the brink of ruine, whoſe worldly buſineſs eats up all thoughts of God, of Chriſt, of Heaven, of Eternity, of his Soul, and of his ſoul concernments. But,

Eighthly & laſtly, I anſwer, The more worldly buſineſs lyes upon thy hand, the more need haſt thou to keep cloſe to thy cloſet. Much buſineſs layes a man open to many ſins, and to many ſnares, and to many temptations. Now the more ſins, ſnares and temptations a mans buſineſs lays him open to, the more need that man hath to be much in private prayer, that his ſoul may be kept pure from ſin, and that his foot may not be taken in the Devils trap, and that he may ſtand faſt in the hour of temptation.

Private prayer is ſo far from⁸⁸ being a hinderance to a mans buſineſs, that ‘tis the way of wayes to bring down a bleſſing from heaven upon a mans buſineſs; as the firſt p. 160 fruits that Gods people gave to him brought down a bleſſing from heaven upon all the reſt, Deut. 26. 10, 11. Whet is no let; Prayer and Provender never hinders a Journey.

1. 88. Pſal. 1. 2, 3. Pſal. 127. 1, 2. Pſal. 128. 1. 2. [dropped from the edition]

Private prayer is like to Jacob⁸⁹ that brought down a bleſſing from heaven upon all that Laban had. Private prayer gives a man a ſanctified uſe, both of all his earthly comforts, and of all his earthly buſineſs; and this David and Daniel found by experience, and therefore ‘twas not their great publick imployments that could take them off from their private duties. Time ſpent in heavenly imployments, is⁹⁰ no time loſt from worldly buſineſs. Private prayer makes all we take in hand ſucceſsful. Cloſet prayer hath made many rich, but it never made any man poor or beggarly in this world.

1. 89. Gen. 30. 27, 30. [dropped from the edition]
2. 90. Deut. 28. 1, to 8. [dropped from the edition]

No man on earth knows what may be the emergencies, or the occurrences of a day, Prov. 27. 1. Boaſt not thy ſelf of to morrow, for thou knoweſt not what a day may bring forth. Every day is as it p. 161 it were a great-belly’d day. Every day is as it were with child of ſomething, but what it will bring forth, whether a croſs or a comfort, no man can tell; as whilſt a woman is with child, no man can tell what kind of birth it will be. No man knows what mercies a day may bring forth, no man knowes what miſeries a day may bring forth; no man knows what good a day may bring forth, no man knows what evil a day may bring forth; no man knowes what afflictions a day may bring forth, no man knows what temptations a day may bring forth; no man knows what liberty a day may bring forth, no man knows what bonds a day may bring forth; no man knows what good ſucceſs a day may bring forth, no man knows what bad ſucceſs a day may bring forth; and therefore a man had need be every day in his cloſet with God, that he may be prepared and fitted to entertain and improve all the occurrences, ſucceſſes, p. 162 and emergencies, that may attend him in the courſe of his life. And let thus much ſuffice for anſwer to this firſt Objection. But,

Object. 2.

Secondly, others may Obiect and ſay, Sir, we grant that Private Prayer is an indiſpenſible duty that lies upon the people of God; but we are ſervants, and we have no time that we can call our own, and our maſters buſineſs is ſuch as will not allow us any time for private prayer, and therefore we hope we may be excuſed.

Sol. 1.

Firſt, the Text is indefinite, and not limited to any ſort or rank of⁹¹ perſons, whether high or low, rich or poor, bond or free, ſervant or maſter. But thou when thou prayeſt, enter into thy Cloſet; and when thou haſt ſhut the door, pray to thy Father which is in ſecret. Here are three thou’s, thou, thou, thou, which are p. 163 to be underſtood indefinitely; thou ſervant as well as thou maſter, thou bond-man as well as thou free-man, thou poor man as well as thou rich man, thou maid as well as thou miſtreſs, thou child as well as thou father, thou wife as well as thou husband. Private prayer is an indiſpenſible duty that lies upon all ſorts and ranks of perſons. A man may as well ſay that that Pronoun (Tu) thou that runs through the ten Commandments (Thou ſhalt have no other⁹² gods before me. Thou ſhalt not make unto thee any graven image. Thou ſhalt not bow down thy ſelf to them nor ſerve them. Thou ſhalt not take the name of the Lord thy God in vain. Six dayes ſhalt thou labour. Thou ſhalt not kill. Thou ſhalt not commit Adultery. Thou ſhalt not ſteal. Thou ſhalt not bear falſe witneſs againſt thy neighbour. Thou ſhalt not covet thy neighbours houſe, thou ſhalt not covet thy neighbours wife, nor his man ſervant, nor his maid ſervant, nor his oxe, nor his aſs, nor any thing that is thy neighbours, &c.) relates to p. 164 the rich, and not to the poor, to maſters and not to ſervants, to the free, and not to them that are in bonds, &c. as he may ſay, that the three thou’s in the Text relates to the rich and not to the poor, to maſters and not to ſervants, to thoſe that are free, but not to thoſe that are bound; but certainly there is no man in his wits that will ſay ſo, that will affirm ſuch a thing. Doubtleſs this Pronoune Thou, reacheth every man, of what rank or quality ſoever he be in this world. But,

1. 91. Private prayer is a duty that lieth upon Saints as Saints. [dropped from the edition]
2. 92. Exod. 20. 3,—18. [dropped from the edition]

Secondly, I anſwer, That the firſt the third, the fourth, the fifth, the ſixth, the ſeventh, and the eighth Anſwers that are given to the firſt Objection, are here very applicable; and O that all maſters and ſervants were ſo wiſe, ſo ſerious, and ſo ingenious, as to lay all thoſe anſwers warm on their own hearts: It might be a means to prevent much ſin. and to beſpeak maſters and miſtreſſes to give their pious ſervants a little more time to p. 165 lift up their hearts to Chriſt in a corner. But,

Thirdly, I anſwer, If thou art a ſervant that haſt liberty to chooſe a new Maſter, thou wert better remove⁹³ thy ſtation than live under ſuch a maſters roof, who is ſuch an enemy to God, to Chriſt, to Religion, to himſelf, and to the eternal welfare of thy poor ſoul, as that he will not give thee half an hours time in a day to ſpend in thy chamber, thy cloſet, though the glory of God, the good of his own family, and the everlaſting happineſs of thine own ſoul, is concerned in it. ‘Tis better for thee to ſhift thy maſter, than to neglect thy duty. 1 Cor. 7. 21. Art thou called being a ſervant? care not for it; but if thou mayeſt be made free, uſe it rather.⁹⁴ We loſt our liberty by ſin, and we affect nothing more than liberty by nature.

1. 93. Pſal. 84. 10 Pſal. 120. 5. [dropped from the edition]
2. 94. Juſtinus the ſecond Fmperours Motto was Libertas res ineſtimabilis. Liberty is unvaluable. [dropped from the edition]

The Rabins ſay of Liberty, That if the Heavens were Parchment, the Sea Inke, and every pile of Graſs a Pen, the praiſes of it could not be comprized nor p. 166 expreſſed. Labans houſe was full of Idols; great houſes are often ſo. Jacobs tent was little, but the true worſhip of God was in it. ‘Tis infinitely better to live in Jacobs tent, than in Labans houſe. ‘Tis beſt being with ſuch Maſters where we may have leaſt of ſin, and moſt of God; where we may have the moſt helps, the beſt examples, and the choiſeſt encouragements to be holy and happy.

The religious ſervant ſhould be as careful in the choice of his maſter, as the religious maſter is careful in the choice of his ſervant. Gracious ſervants are great bleſſings to the families where they live; and that maſter may well be called the unhappy maſter, who will rather part with a gracious ſervant, than ſpare him a little time in a day, to pour out his ſoul before the Lord in a corner. But,

Fourthly, I anſwer, If thou art a gracious ſervant, then thou art ſpirited and principled by God, to that very purpoſe, that thou mayeſt p. 167 cry Abba Father, when thou art⁹⁵ alone, when thou art in a corner, and no eye ſeeth thee, but his who ſeeth in ſecret. If thou are a gracious ſervant, then thou haſt received not the ſpirit of the world, but the ſpirit which is of God, 1 Cor. 2. 12. Now he that hath this tree of life, he hath alſo the fruit that grows upon this tree, Gal. 5. 22, 23. But the fruit of the ſpirit is love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance, &c. Now grace is called, not the works of the Spirit, but the fruits of the Spirit.

1. 95. Rom. 8. 15. Gal. 4. 6. 1 Cor. 6. 19. 2 Tim. 1. 14. [dropped from the edition]

1. Becauſe all grace is derived from the Spirit, as the fruit is derived from the root. And,

2. To note the pleaſantneſs and delightfulneſs of grace: for what is more pleaſant and delightful, than⁹⁶ ſweet and wholeſome fruits?

1. 96. Cant. 4. 16. Chap. 6. 2. [dropped from the edition]

3. To note the profit and advantage that doth redown to them that have the Spirit: for as many grow rich by the fruits of their gardens and orchards; ſo many grow p. 168 rich in grace, in holineſs, in comfort, in ſpiritual experiences, by the fruits of the Spirit. Now why hath God given thee his Spirit, and why hath he laid into thy ſoul a ſtock of ſupernatural graces, but that thou mayeſt be every way qualified, diſpoſed, and fitted for private prayer, and to maintain ſecret communion with God in a corner.

Certainly, God never gave any poor ſervant, a talent of gifts, or a talent of grace, but in order to his driving of a ſecret trade heavenward.

Fifthly, I anſwer, Though King Darius had made a degree, that none ſhould ask any Petition of any, God or man, for thirty dayes upon the Penalty of being caſt into the Den of Lyons, yet Daniel, who was both a ſubject and a ſervant to King Darius, and one upon whoſe⁹⁷ hands the chiefeſt and greateſt affaires of the Kingdom did lye, did keep up his private Devotions. In the firſt & ſecond verſes of that p. 169 6^th of Daniel, you will find that Daniel had abundance of great and weighty imployments upon his hands; he was ſet over the whole affairs of the whole Empire of Perſia; and he with two other Preſidents (of whom himſelf was chief) were to receive the accounts of the whole Kingdome, from all thoſe hundred and twenty Princes, which in the Perſian Monarchy were imployed in all publick buſineſſes. And yet, notwithſtanding ſuch a multiplicity of buſineſs as lay upon his hands, and notwithſtanding his ſervile condition, yet he was very careful to redeem time for private prayer; yea, ‘tis very obſervable, that the heart of Daniel in the mid’ſt of all his mighty buſineſſes, was ſo much ſet upon private prayer, upon his ſecret retirements for Religious exerciſes, that he runs the hazard of loſing all his honours, profits, pleaſures, yea, and life it ſelf, rather than he would be deprived of convenient time & opportunities to wait upon p. 170 God in his chamber. Certainly, Daniel will one day riſe in Judgment againſt all thoſe ſubjects and ſervants who think to evade private prayer, by their plea’s of much buſineſs, and of their being ſervants, &c. But,

1. 97. Dan. 6. 7, 8, 9, 10. [dropped from the edition]

Sixthly, I anſwer, If you who are gracious ſervants, notwithſtanding your Maſters buſineſſes, cannot redeem a little time to wreſtle with God in a corner, what ſingular thing doe you? what doe you more than others? Doe you hear? So do others. Do you read? ſo doe others. Do you follow your Maſters to publick prayers? So do others. Doe you joyn with your Maſters in family prayers? ſo do others. O but now gracious ſervants ſhould goe beyond all other ſervants in the world, they ſhould do ſingular things for God, Math. 5. 47. What doe you more then others? τί περισσὸν ποιεῖτε? What extraordinary thing doe you? what more ordinary than to find ſervan•s follow their Maſters to Publick p. 171 Prayers, and to Family Prayers? O but now to finde poor ſervants to redeem a little time from their Maſters buſineſs, to pour out their ſouls before the Lord in a corner, this is not ordinary; yea, this is extraordinary, and this doth wonderfully well become gracious ſervants. O that all mens ſervants, who are ſervants to the moſt high God, would ſeriouſly conſider;

Firſt, How ſingularly they are priviledged by God above all other ſervants in the world. They are⁹⁸ called, adopted, reconciled, pardoned, juſtified before the throne of God, which other ſervants are not, &c. And why then ſhould not ſuch ſervants be ſingular in their ſervices, who are ſo ſingular in their priviledges?

1. 98. 1 Cor. 3. 22, 23. [dropped from the edition]

Secondly, Gracious ſervants are made partakers of a more excellent nature than other ſervants are. 2 Peter. 1. 4. Whereby are given unto us exceeding great and precious promiſes; that by theſe you might be made p. 172 partakers of the divine nature. The Apoſtle⁹⁹ in this expreſſion doth not aime at any eſſential change and converſion of our ſubſtance into the nature of God, and Chriſt; but only at the elevation, and dignifying of our nature by Chriſt. Though that reall, that neer, that dear, that choice, that myſterious, that peculiar, that ſingular union that Chriſtians have with Chriſt, doth raiſe them up to a higher ſimilitude and likeneſs of God and Chriſt, than ever they had attained to in their primitive perfection; yet it doth not introduce any real tranſmutation, either of our bodies or ſouls, into the divine nature. ‘Tis certain, that our union and conjunction with Chriſt, doth neither mingle perſons, nor unite ſubſtances, but it doth conjoyne our affections, and brings our wills into a League of Amity with Chriſt. To be made partaker of of the divine nature, notes two things, ſay ſome,

1. 99. None but Familiſts will ſay, that we are made partakers of the ſubſtance of the Godhead, for that is incommunicable to any creature. The Eſſence of God cannot be imparted to any created beings. [dropped from the edition]

Firſt, A fellowſhip with God in his holineſs;

Secondly, A fellowſhip with God in his bleſſedneſs, viz. In the beatifical viſion, and brightneſs of glory.

To be made partakers of the divine nature, ſay others, is to be made partakers of thoſe holy graces, thoſe divine qualities, which ſometimes are called, The Image of God, the likeneſs of God, the life of God,¹⁰⁰ &c. whereby we reſemble God not only as a picture doth a man in outward lineaments, but as a child doth his father in countenance and conditions. Now take the words which way you will; how highly doth it concern thoſe ſervants, that are made partakers of the divine nature, to doe ſingular things for God, to doe ſuch things for God, that other ſervants that are not partakers of the divine nature, have no mind, no heart, no ſpirit to do; yea, that they refuſe and ſcorn to do?

1. 100. Eph. 4. 24. Col. 3. 10. [dropped from the edition]

Thirdly, Gracious ſervants are worthily deſcended, they have the p. 174 moſt illuſtrious extraction, and honourable original, 1 John 5. 19. John 3. 8. James. 2. 5.

Fourthly, Gracious ſervants are worthily attended, they are nobly guarded, Pſal. 34. 14. Heb. 1. ult. Deu. 33. 26, 27. Zach. 2. 5.

Fifthly, Gracious ſervants are worthily dignified; they are dignified with the higheſt and moſt honourable Titles, Peter 1. 2, 9. Rev. 1. 5, 6. Rev. 5, 10.

Sixthly, Take many things in one. Gracious ſervants have more excellent graces, experiences, comforts, communions, promiſes, aſſurances, diſcoveries, hopes, helps, principles, diet, rayment, portion, than all other ſervants in the world have; and therefore God may well expect better and greater things from them, than from all other ſervants in the world. God may very well expect that they ſhould doe ſingular things for his Glory, who hath done ſuch ſingular things for their good. Certainly God expects that gracious ſervants p. 175 ſhould be a bleſſing of him, when other ſervants are a blaſpheming of him; that they ſhould be a magnifying of him, when other ſervants are a debaſing of him; that they ſhould be a redeeming of precious time, when other ſervants are a trifling, fooling, playing or ſinning away of procious time; that they ſhould be a weeping in a corner, when other ſervants are a ſporting and making themſelves merry among their jovall companions; that they ſhould be a mourning in ſecret, when other ſervants are a ſinning in ſecret; and that they ſhould be at their private devotion, when other ſervants are ſleeping and ſnorting, &c.

S•l•mon, That was the wiſeſt Prince that ever ſat upon a Throne & who was guided by an infallible ſpirit, hath delivered it for a ſtanding maxim above 2000 years agoe, That the Righteous is more excellent¹⁰¹ than his neighbour. When Solomon dropt this Aphoriſm from his royal pen, there was not a man in the p. 176 world, that was legally righteous; Adam & all his poſterity being fallen¹⁰² from all their honour, glory, dignity, and excellency, into a moſt woful Gulf of ſin and miſery: and therefore Solomon muſt be underſtood of him that is evangelically righteous. He that is evangelically righteous, be he Maſter, or ſervant, rich or poor, bond or free, high or low, is more excellent then his neighbour. And O that all maſters would ſeriouſly conſider of this, that they may carry it no more ſo proudly▪ ſo loftily, ſo ſcornfully, ſo frowardly, ſo ſtrangly, ſo ſowrly, ſo bitterly, ſo rigorouſly, towards their pious ſervants, as not to afford them a little time to pour out their ſouls before the Lord in a corner.

1. 101. Prov. 12. 26 [dropped from the edition]
2. 102. Pſal. 14. 1, 2, 3. Rom. 3. 9, 10, 11, 12. Lam. 5. 16. [dropped from the edition]

I have read of Ingo, an ancient King of the Draves and Veneds, who making a ſtately feaſt, appointed all his Pagan Nobles to ſit in the Hall below; and at the ſame time commanded certain poor Chriſtians to be brought up into his preſence p. 177 Chamber to fit with him at¹⁰³ his Table, that they might eat of his kingly chear; at which many wondering, he told them, That he accounted Chriſtians, though never ſo poor, a greater ornament at his Table, and more worthy of his company, than the greateſt Nobles that were not converted to the Chriſtian faith; for ſaith he, when theſe Pagan Nobles ſhall be thruſt down to Hell, theſe poor Chriſtians ſhall be my conſorts and fellow Princes in Heaven. Certainly, this noble Prince will one day riſe in Judgement againſt all ſowre, churliſh Labans, who carry it ſo harſhly, and ſo ſeverely towards their gracious ſervants, as¹⁰⁴ that they will not allow them a little time, to wait upon God in a hole.

1. 103. Aenaeus Sylvius cap. 20. Europ. Aven. lib. 3. Annalium [dropped from the edition]
2. 104. Epheſ. 69. [dropped from the edition]

Why ſhould not gracious maſters give their gracious ſervants a little time for cloſet prayer now, conſidering that they are ſharers with them in all the fundamental good that comes by Chriſt in this world; and conſidering, that they p. 178 ſhall be partakers with them in all the glory of another world. The¹⁰⁵ pooreſt ſervant in a family hath a ſoul more precious than heaven and earth; and the greateſt work that lies upon his hand in this world is to look to the eternal ſafety & ſecurity of that, for if that be ſafe all is ſafe, if that be well all is well, but if that be loſt all is loſt. Every gracious ſervant, though he be never ſo poor and mean, yet hath he the image of God, the image of the King of Kings ſtampt upon him; and wo to him that ſhall wrong, or deſpiſe, or trample upon that image. Certainly, God himſelf is wronged by the injury that is done to his image. The contempt and deſpite that is done to the image or coyn of a King, is done to the King himſelf, and accordingly he will revenge it.

1. 105. Every man hath two things to look unto more than all the world be ſide; a body, and a ſoul: for the one ery one is either a Fool or a Phyſitian; for the other, either a Devil or a Divine, ſaith one. [dropped from the edition]

If it was a capital crime in Tiber•us his dayes, to carry the image of Auguſtus upon a Ring or Coyn into any ſordid place, as Suetonius ſaith it was; what crime muſt p. 179 it be in thoſe maſters, who deſpiſe, revile, reproach, ſcorn, abuſe and tread under foot, ſuch ſervants as have the image of the great God ſtampt upon their ſouls, and all becauſe they look God-ward, Chriſt-ward, Heaven-ward, Holineſs-ward, Duty-ward! Maſters ſhould never twit their ſervants in the¹⁰⁶ teeth with their inferiority, penury, poverty, miſery, mean parentage, or ſervile condition; but remember that theſe things are more the Creators pleaſure, than the ſervants fault, and that that God that hath made the maſter rich and the ſervant poor, can as quickly make the maſter poor and the ſervant rich. God many times puts down¹⁰⁷ the mighty from their ſeats, and exalts them of low degree. Certainly, no maſter nor miſtreſs ſhould dare to inſult or triumph over ſuch ſervants as have ſouls as noble as their own; but they ſhould ſeriouſly and frequently conſider of Solomons Aphoriſme, The righteous (though a ſervant, though the p. 180 meaneſt amongſt all the ſervants) is more excellent than his neighbour, and accordingly give them a little time and liberty to converſe with God in ſecret. And O that all gracious ſervants would diſcover themſelves to be more excellent than their neighbours, by making more conſcience of private prayer than their neighbours do, and by being more in their cloſets than their neighbours are, and by delighting themſelves in their ſecret retirements more than their neighbours will, and by redeeming ſome time for God, for their ſouls, and for eternity more than their neighbours do. But,

1. 106. Prov. 22. 2. Chap. 17. 5. [dropped from the edition]
2. 107. Luke. 1. 52. [dropped from the edition]

Seventhly, I anſwer, That God is only the Lord of time. Time is¹⁰⁸ more the Lords, than ‘tis thy maſters; and therefore ‘tis no neglecting of thy maſters buſineſs, to take a little time daily for private prayer. Times do belong to providence as well as iſſues; and as God is the God of our mercies, ſo he is the Lord of our times; My times are in p. 181 thy hands, ſaith David, Pſal. 31. 15. Not only the times of his ſorrows, but alſo the times of his comforts; not only the times of his miſeries, but alſo the times of his mercies; not only the times of his dangers, but alſo the times of his duties, were in the hands of God.

1. 108. Hab. 2. 3. Dan. 11. 27. 29. 35. Job 7. 1. Pſal. 102. 13 Eccl. 3. 1. Dan. 2. 21 Iſa. 60. 22. Job 14. 14. [dropped from the edition]

‘Tis obſervable, the Pſalmiſt doth not ſay time, but times, in the plural, to ſhew that every point and period of time, depends upon the hand of God.

One complaining of thoſe who ſay, Come, let us talk together to paſs away the time; with grief of ſpirit¹⁰⁹ cryes out (O donec praetereat hora, &c.) O until the hour be gone, O until time be paſt, which the mercy of thy maker hath beſtowed upon thee to performe repentance, to procure pardon, to gain grace, and to obtain glory. That ſervant that borrows a little time every day to ſeek the face of God in a corner, borrows it rather of God than of his maſter; and therefore why ſhould his maſter ſwell, or rage, or complain, conſidering p. 182 that God never made him Lord of time. But,

1. 109. Bernard, Serm. de tripl. cuſtod. [dropped from the edition]

Eighthly, I anſwer, That ſervants ſhould rather redeem time from their ſleep, their recreations, their daily meals, than neglect cloſet duty a day. And certainly thoſe ſervants that (out of conſcience towards God, and out of a due regard to the internal and eternal welfare of their own ſouls) ſhall every day redeem an hours time from their ſleep, or ſports, or feedings, to ſpend with God in ſecret, they ſhall find by experience, that the Lord will make a few hours ſleep, ſweeter and better than many hours ſleep to them, and their outward ſports ſhall be made up with inward delights, and for their common bread, God will feed them with that bread that came down from heaven.

Sirs, was not Chriſt¹¹⁰ his Fathers ſervant? Iſa. 4•. 1. (Behold my ſervant, whom I uphold, mine elect (or choice one) in whom my ſoul delighteth! (or is well pleaſed) I have put my ſpirit upon him; he ſhall p. 183 bring forth judgement to the Gentiles) ¹¹¹ and did not he redeem time from his natural reſt, rather than he would omit private prayer? Mark 1. 35. And in the morning, riſing up a great while before day, he went out and departed into a ſolitary place, and there prayed. Chriſt ſpent the day in preaching, in healing the ſick, in working of miracles; and rather than theſe noble works ſhould ſhut out private prayer, he riſes a great while before day, that he might have ſome time to wreſtle with his Father in ſecret. So Luke 6. 12. And it came to paſs in thoſe dayes, that he went out into a mountain to pray, and continued all night in prayer to God. O ſirs, did Chriſt ſpend whole nights in private prayer, for the ſalvation of your ſouls; and will you think it much to redeem an hours time from your natural reſt to ſeek and to ſerve him in a corner, and to make ſure the things of your everlaſting peace?

1. 110. The Evangeliſt applies theſe words to Chriſt, Mat. 12. 15, 16, 17, 18. [dropped from the edition]
2. 111. Chriſt is called Gods ſervant in regard of his humane nature, and in regard of his office of Mediatorſhip. [dropped from the edition]

The redeeming of time for private prayer, is the redeeming of a precious treaſure, p. 184 which if once loſt can never fully be recovered again. If riches ſhould make themſelves wings and fly away, they may return again, as they did to Job; or, if credit, and honour, and worldly greatneſs and renown ſhould fly away, they may return again, as they did to Nebuchadnezzar; If ſucceſs, and famous victories and conqueſts ſhould make themſelves wings and fly away, they may return again, as they did to many of the Roman Conquerors and others: But, if¹¹² time (whom the Poets paint with wings, to ſhew the volubility and ſwiftneſs of it) fly from us, it will never more return unto us.

1. 112. Sophocles. Phocilides. &c. [dropped from the edition]

A great Lady of this Land, on¹¹³ her dying bed cried out, Call time again, call time again; a world of wealth for an inch of time; but time paſt was never, nor could never be recall’d.

1. 113. Queen Elizabeth. [dropped from the edition]

The Aegyptians drew the picture of Time with three heads;

The Firſt was, of a greedy Wolf gaping for time paſt, becauſe it p. 185 hath ravenouſly devoured even the memory of ſo many things paſt recalling.

The Second, Of a crowned Lyon roaring for time preſent, becauſe it hath the principality of all action, for which it calls aloud.

And the Third was, of a deceitful Dog, fawning for time to come; becauſe it feedes fond men with many flattering hopes to their eternal undoing. O that all this might prevail with ſervants to redeem time for private prayer! And if my counſel might take place, I ſhould rather adviſe ſervants to redeem ſome time for private prayer, from their ſleep, or lawful recreations, or ſet meales, &c. than to ſpend, in private prayer, that time which their maſters call their time; eſpecially if their Maſters be unconverted and in the gall of bitterneſs and bond of iniquity; and that for theſe five Reaſons.

Firſt, Becauſe this may be a means to prevent much Sin on the p. 186 Maſters ſide. Maſters that are in their unregenerate eſtate, are very apt to ſtorm, and take on, and let fly againſt God, and Chriſt, and Religion, & profeſſion, &c. When they ſee their ſervants ſpend that time in private prayer, or in any oother religious excerciſe, which according to their underſtanding, is their time, and ought to be wholly ſpent in following their buſineſſes. Now gracious ſervants ſhould have that honourable reſpect, and that tender affection, and that Chriſtian compaſſion, to their Maſters ſouls, as to do to the utmoſt all that lyes in them, to prevent their Maſters from contracting guilt upon their ſouls, or from¹¹⁴ making work for repentance, for hell, or for the Phyſitian of ſouls.

1. 114. Jude. 22, 23. [dropped from the edition]

The Perſians, the Turks, and many Indians are ſo compaſſionate that they erect Hoſpitals, not only for lame and diſeaſed Men, but alſo for Birds Beaſts, & Dogs, that are either, aged, ſtarved, or hurt. O then, what tender compaſſions ſhould p. 187 gracious ſervants exerciſe towards their Maſters ſouls, which are Jewels more worth then heaven and earth! But,

Secondly, Becauſe this may be a means to convince the Judgments and Conſciences of their Maſters, that there is ſome worth, ſome excellency, ſome ſweetneſs, &c. to be found in private prayer, and in other cloſet duties; for when Maſters ſhall obſerve their ſervants to redeem time for cloſet duties, from their very ſleep, recreations, dinner, ſuppers, they will be ready to conclude, that certainly there is more worth, more goodneſs, more ſweetneſs, more excellency, more glory, more gain, in cloſet duties, than ever they have underſtood, felt, or experienced, &c. and that there very poor ſervants are better and more righteous than themſelves. Sotomen reports, that the devout life of a poore Captive Chriſtian woman, made a King & all his Family imbrace the Faith of Jeſus Chriſt. Good works convince p. 188 more than Miracles themſelves.

I have read of one Pachomius, a ſouldier under Conſtantine the Emperor, how that his Army being almoſt ſtarved for want of neceſſary proviſion, he came to a city of Chriſtians, and they of their own charity relieved them ſpeedily and freely; he wondering at their free and noble charity, enquired what kind of people they were, whom he ſaw ſo bountiful? it was anſwered, that they were Chriſtians, whoſe profeſſion it is to hurt no man, and do good to every man: hereupon Pachomius, convinced of the excellency of this Religion, threw away his Arms, and became a Chriſtian, a Saint. Look as Husbands ſometimes¹¹⁵ are won by the converſation of their wives without the word ſo Maſters may ſometimes be won by the gracious carriage and converſation of their ſervants, without the word. The ſervants redeeming of time for private duties upon the hardeſt and ſevereſt tearms, may p. 189 be ſo bleſt to the Maſter, that it may iſſue in his conviction, converſion, and ſalvation. There is a may-be for it; and a very may-be ſhould be a ſufficient encouragement for every gracious ſervant, to do all he can to ſave the ſoul of his Maſter, from going down into the infernal Pit. But,

1. 115. 1 Pet. 3. 1, 2. [dropped from the edition]

Thirdly, Becauſe the ſervants redeeming of time from his ſleep, recreations, meals, for private prayer, will moſt clearly and abundantly evidence the ſingular love, the great delight, and the high eſteem that he hath of private prayer. We ſay thoſe children love their books well, and delight much in learning, who will be at their books when others are gone to their beds, and who will be at their books before others can get out of their beds. Certainly, they love private prayer well, and they delight much in cloſet communion with God, who will be a praying when others are a ſleeping, and who will be addreſſing their ſouls before God p. 190 in a corner, before their miſtreſs is a dreſſing of her ſelf at the Glaſs, or their fellow-ſervants a dreſſing themſelves in the ſhop. But,

Fourthly, Becauſe the ſervants redeeming of time for private prayer, from his ſleep, ſet meales, recreations, &c. may be of moſt uſe to other fellow ſervants, both to awaken them, and to convince them that the things of Religion are of the greateſt and higheſt importance, and that there is no trade for pleaſure, or profit, to that private Trade that is driven between God and a mans own ſoul; and alſo, to keep them from trifling, or fooling away of that time, which is truly and properly their Maſters time, and by the Royal law of heaven ought to be ſpent ſolely and wholly in their ſervice & buſineſs. For what ingenious ſervant is there in the world, but will argue thus? I ſee that ſuch and ſuch of my fellow ſervants will redeem time for private prayer, and for other cloſet ſervices, from their very ſleep, p. 191 meales recreations, &c. rather than they will borrow, or make bold with that time which my Maſter ſaith is his, &c. and why then ſhould I be ſo fooliſh, ſo bruitiſh, ſo mad, to trifle, or idle, or play, or toy away that time, wnich ſhould be ſpent in my maſters ſervice, and for my maſters advantage? But,

Fifthly, and laſtly, Becauſe the ſervants redeeming of time for private prayer from his Sleep, his Meales, his Recreations, &c. cannot but be infinitely pleaſing to God, and that which will afford him moſt comfort when he comes to die. The more any poor heart acts contrary to fleſh and blood, the more he pleaſes God; the more any poor heart denyes himſelf, the more he pleaſes God; the more any poor heart acts againſt the ſtreame of ſinful examples, the more he pleaſes God; the more difficulties and diſcouragements a poor heart meets with in the diſcharg of his duty, the more love he ſhewes to God; and the p. 192 more love a poor heart ſhewes to God, the more he pleaſes God, Jer. 2. 2, 3. Go, and cry in the ears of Jeruſalem, ſaying, thus ſaith the Lord, I remember thee, the kindneſs of thy youth, the love of thine eſpouſals; when thou wenteſt after me in the wilderneſs, in a Land that was not ſown. Iſrael was holineſs unto the Lord, and the firſt fruits of his increaſe: all that devour him, ſhall offend; evil ſhall come upon them, ſaith the Lord. God was very highly pleaſed, and greatly delighted with the ſingular love and choice affections of his people towards him, when they followed after him and kept cloſe to him, in that tedious and uncouth paſſage through the waſte, howling wilderneſs. How all theſe things do comport with that poor pious ſervant that redeemes time for private prayer upon the hardeſt termes imaginable, I ſhall leave the ingenious Reader to judge. And certainly, upon a dying bed, no tongue can expreſs, nor heart conceive (but he that feeles it) the unſpeakable p. 193 comfort that cloſet duties will afford to him that hath been exerciſed in them, upon thoſe hard termes that are under preſent conſideration. But,