3. Advice and Counsel in Eleven Particulars

Now for the better management of this great Duty, viz. Cloſet-prayer, I beſeech you take my advice and counſel in theſe 11. following particulars.

Firſt, Be frequent in Cloſet-prayer, and not now and then only. He will never make any yearnings of Cloſet-prayer, that is not frequent in Cloſet-prayer: Now that this Counſel may ſtick, Conſider.

Firſt, Other eminent Servants of the Lord have been frequent in this bleſſed work. Nehem. 1. 6. Let thine earnow be attentive, and thine eyes open, that thou mayeſt hear the Prayer of thy Servant, which I pray before thee p. 298 day and night. So Daniel, he kneeled²²⁰ upon his knees three times a day and prayed, and gave thanks before his God, as he did before time. So David, My voyce ſhalt thou hear in the morning, and in the evening will²²¹ I direct my prayer unto thee, and will look up. So Pſal. 88. 13. But unto thee have I cryed, O Lord, and in the morning ſhall my prayer prevent thee. So Pſal. 119. 147. I prevented the²²² dawning of the morning, and cryed unto the Lord. So Pſal. 55. 17. Evening, and morning, and at noon, will I pray and cry aloud. Yea, he²²³ was Vir orationis for his frequency in it. Pſal. 109. 4. For my love they are my adverſaries: But I give my ſelf unto prayer: Or, as the Hebrew may be read, But I am a man of prayer.

1. 220. Dan. 6. 10 [dropped from the edition]
2. 221. Pſal. 5. 3. [dropped from the edition]
3. 222. Pſal. 119. 164. [dropped from the edition]
4. 223. Exod. 29 38, 39. Numb. 28. 3. Mat. 6. 11. [dropped from the edition]

Of Carolus Magnus it was ſaid, (Carolus plus cum Deo quam hominibus loquitur) that he ſpake more with God than with men.

Secondly, Conſider the bleſſed Scripture doth not only enjoyn this Duty, but it requires frequency p. 299 in it alſo. Luke. 18. 1. 1 Theſ. 5. 17. Col. 4. 2. In the former part of this diſcourſe, I have given light into theſe Scriptures; and therefore the bare citing of them muſt now ſuffice.

Thirdly, Chriſt was frequent in Private Prayer, as you may eaſily ſee by comparing of theſe Scriptures together; Mark 1. 35. Mat. 14. 23. Luke. 22. 39. John. 18. 2. In my ſecond Argument for Private Prayer you may ſee theſe Scriptures opened and amplified. But,

Fourthly, Conſider that you have the examples of the very worſt of men in this caſe. Papiſts are frequent in their private Devotions. And the Mahometans, what occaſion ſoever they have, either by profit or pleaſure to divert them, will yet pray five times every day. Yea, the very Heathens ſacrificed to Hercules morning and evening upon the great Altar at Rome. Now ſhall blind nature do more than grace? But,

Fifthly, Conſider, you cannot have too frequent Communion with God, you cannot have too frequent intercourſe with Jeſus, you cannot have your hearts too frequently filled with joy unſpeakable and full of glory, and with that peace that paſſes underſtanding, you cannot have heaven too frequently brought down into your hearts, nor you cannot have your hearts too frequently carried up to heaven, and therefore you cannot be too frequent in Cloſet-prayer. But,

Sixthly, Conſider, that you are under frequent wants, and frequent ſins, and frequent ſnares, and frequent²²⁴ temptations, and frequent allurements, and frequent tryals, and frequent cares, and frequent feares, and frequent favours; and therefore you had need be frequent with God in your Cloſets. But,

1. 224. 1 Pet. 5. 8. Job. 1. 7. [dropped from the edition]

Seventhly, Conſider, you are the favourites of heaven, you are greatly beloved, you are highly honoured, you are exceedingly p. 301 eſteemed and valued in the Court of the Moſt High; and remember, that the Petitions of many weak Chriſtians, and of many benighted Chriſtians, and of many tempted Chriſtians, and of many clouded Chriſtians, and of many ſtaggering Chriſtians, and of many doubting Chriſtians, and of many bewildred Chriſtians, and of many fainting Chriſtians, &c. are put into your hands, for a quick and ſpeedy diſpatch to the Throne of Grace; ſo that you had need be frequent in your Cloſets, and improve your intereſt in heaven, or elſe many of theſe poor hearts may be wronged, betrayed, and prejudiced by your neglect. Such as are Favourites in Princes Courts, if they are active, diligent, careful and watchful, they may doe much good for others, they may come as often as they pleaſe into their Princes preſence, and with Queen Eſther, have²²⁵ for asking what they pleaſe, both for themſelves, and others, Eſth. 7. O what a world of good may ſuch p. 302 doe for others that are Gods Favourites, if they would be but frequent with God in their Cloſets!

1. 225. Eſth. 8. [dropped from the edition]

O Sirs, If you have not that love, that regard, that pitty, that compaſſion to your own ſouls, as you ſhould have; yet, O let not others ſuffer by your neglect of private prayer! O let not Zion ſuffer! O let not any particular Saint ſuffer by your being found ſeldom in your Cloſets.

Certainly, It might have gone better with the Churches of Chriſt, and with the concernments of Chriſt, and with many of the poor people of Chriſt, if moſt Chriſtians had been more frequent with God in their Cloſets. But,

Eighthly and laſtly, Conſider, that this liberty to approach nigh²²⁶ to God in your Cloſets, coſt Chriſt his deareſt blood, Epheſ. 2. 13. Heb. 10. 20. Now he that is not frequent with God in his Cloſet, tells all about him, that he ſets no great value upon that liberty, that Chriſt p. 303 hath purchaſed with his blood. The incomparable, the unparalel’d²²⁷ price which Chriſt hath paid down upon the nail (above ſixteen hundred years agoe) that we might have liberty and free acceſs to his Father in your Cloſets, argues very ſtrongly, yea irrefragably, the ſuperlative excellency of that liberty! O therefore let us improve to purpoſe this bleſſed purchaſe of our Lord Jeſus by being frequent with God in our cloſets.

1. 226. Sanguis Chriſti clavis Coeli. [dropped from the edition]
2. 227. 1 Pet. 1. 19. [dropped from the edition]

‘Tis diſputed by ſome whether one drop of Chriſts blood was ſufficient for the pardon of our ſins and redemption of our ſouls. My intention is not to diſpute, but to offer a few things to your Conſideration.

Firſt, It muſt be granted, that²²⁸ by reaſon of the hypoſtatical union, a drop of Chriſt’s blood was of an ineſtimable worth and excellency; and the value of his paſſion is to be meaſured by the dignity of his perſon. But,

1. 228. One little drop of Chriſt’s blood is more worth than heaven and earth. Luther. [dropped from the edition]

Secondly, a proportion was to be obſerved betwixt the puniſhment p. 304 due to men, and that which²²⁹ was ſuffered for man; that his ſufferings, might be ſatisfactory, two things were neceſſary, Poenae gravitas, as well as perſonae dignitas.

1. 229. What is the blood of the Grape, or the blood of a ſon, an only ſon, to the blood of a Saviour. [dropped from the edition]

That the leaſt drop of Chriſt’s blood was not ſufficient for the redemption of our ſouls may thus appear.

Firſt, If it were, then the Circumciſion of Chriſt was enough, for there was a drop, if not many drops of blood ſhed.

Secondly, Then his being Crown’d with a crown of Thorns, was ſufficient; for it is moſt probable, that they drew blood-from him

Thirdly, Then all Chriſt’s ſufferings beſides were ſuperfluous and vain.

Fourthly, Then God was unjuſt and unrighteous to take more than was due to his juſtice. But for any man to affirm that God hath taken beyond what was his juſt due, is high blaſphemy.

Fifthly, Then Chriſt was weak and imprudent to pay more p. 305 than he needed; for what need was there of his deareſt heart blood, if a drop from his hand would have ſaved our ſouls. Let School-men fancie what they pleaſe, ‘tis certain, that not one dram of that bitter Cup that Chriſt drunk off could be abated, in order to his Fathers full ſatisfaction, and mans eternal redemption. Chriſt hath given under his own hand that it was neceſſary that he ſhould ſuffer many things, Mark. 8. 3. Luke 24. 26. O Sirs, ſhall Chriſt ſhed not only a few drops of blood, but his very heart blood, to purchaſe you a freedom and liberty to be as often in your Cloſets with his Father as you pleaſe; and will you only now and then give God a viſit in private? the Lord forbid.

My Second Adviſe and counſel is this, Take the fitteſt ſeaſons and opportunities that poſſibly you can for Cloſet-prayer. Many take unfit ſeaſons for private prayer, which do more obſtruct p. 306 the importunity of the ſoul in prayer, than all the ſuggeſtions and inſtigations of Satan. As,

Firſt, When the body is drowſie²³⁰ and ſleepy, this is a very unfit ſeaſon for cloſet-prayer. Take heed of laying cuſhions of ſloath under your knees, or pillows of idleneſſe under your elbows, or of mixing nods with your petitions, or of being drowſily devoted when you draw neer to God in your cloſets.

1. 230. Cant. 3. 1. [dropped from the edition]

Secondly, When a mans head and heart is filled with worldly²³¹ cares and diſtractions, this is a very unfit ſeaſon for cloſet-prayer.

1. 231. 1 Cor. 7. 35. Ezek. 33. 31. [dropped from the edition]

When Dinah muſt needs be gadding abroad to ſee faſhions, Shechem, Prince of that country, meets with her, and forces her virginity. So when our hearts Dinah-like muſt needs be a roving and gadding abroad after the things of the world, then Satan, the Prince of the air, uſually ſeizes upon us, commits p. 307 a rape upon our ſouls, and either leads us off from prayer, or elſe he doth ſo diſtract us in prayer, that it were better not to have prayed at all, than to have offered the ſacrifice of fooliſh and diſtracted prayer.

I have read a ſtory, how that one offered to give his horſe to his fellow upon condition he would but ſay the Lords Prayer, and think upon nothing but God; the proffer was accepted, and he began, Our Father, which art in Heaven, Hallowed be thy name. But I muſt have the bridle too (ſaid he) no, nor the Horſe neither (ſaid the other) for thou haſt loſt both already. The application is eaſie.

Certainly, the moſt free and lively ſeaſons for Cloſet-prayer is the mornings, before a mans ſpirit be blunted or cooled, deadned, damped, or flatted by worldly buſineſſes. A man ſhould ſpeak with God in his Cloſet, before he ſpeaks with his worldly affairs and occaſions. A man ſhould ſay to all p. 308 his worldly buſineſſeg, as Abraham ſaid unto his young men, when he went to offer up his only Iſaac, abide you here, and I will goe yonder and worſhip, and then return to you again. He that will attend Cloſet-prayer without diſtraction or diſturbance, muſt not, firſt, ſlip out of the world into his Cloſet, but he muſt firſt ſlip into his Cloſet before he be compaſſed about with a crowd of worldly employments.

It was a Precept of Pythagoras, that when we enter into the Temple to worſhip God, we muſt not ſo much as ſpeak or think of any worldly buſineſs, leaſt we make Gods ſervice an idle, perfunctory and lazy recreation: The ſame I may ſay of Cloſet-prayer.

Jerome complains very much of his diſtractions, dulneſs, and indiſpoſedneſs to prayer, and chides himſelf thus, What doſt thou think, that Jonah prayed thus when he was in the Whales belly; or Daniel when he was among the Lyons; or the Thief when he was upon the Croſs?

Thirdly, When men or women are under raſh and paſſionate²³² diſtempers; for when paſſions are up, holy affections are down; and this is a very unfit ſeaſon for Cloſet-prayer; for ſuch prayers will never reach Gods eare, which do not firſt warm our own hearts. In the Muſcovy Churches, if the Miniſter miſtake in reading, or ſtammer in pronouncing his words, or ſpeak any word that is not well heard, the hearers doe very much blame him, and are ready to take the book from him, as unworthy to read therein: And certainly God is no leſs offended with the giddy, raſh, paſſionate, precipitate, and inconſiderate prayers of thoſe, who without a deliberate underſtanding do ſend their petitions to heaven in poſt-haſt. Solomons advice is worthy of all commendation and acceptation, Be not²³³ raſh with thy mouth, and let not thy heart be haſty, to utter any thing before God: Or as the Hebrew may be read, Let not thy heart through haſt be p. 310 ſo troubled or diſturbed, as to tumble over, and throw out words without wiſdome or premeditation. Good men are apt many times to be too haſty, raſh, and unadviſed in their prayers, complaints and deprecations;²³⁴ witneſs David, Job, Jeremiah, Jonah, and the Diſciples.

1. 232. 1 Tim. 2. 8. [dropped from the edition]
2. 233. Eccl. 5 2. [dropped from the edition]
3. 234. Pſal. 31. 2. 2 Pſal. 116. 11 Job. 10. 1, 2, 3. Jer. 18. 15. 18. Jon. 4. 2, 3, 4. Matth. 20. 20, 21. [dropped from the edition]

No Chriſtian to him that doth wiſely & ſeriouſly weigh over his prayers and praiſes before he pours out his ſoul before the Lord. He never repents of his requeſts, who firſt duly deliberates what to requeſt; but he that blurts out whatſoever lyes uppermoſt, and that brings into the preſence of God his raſh, raw, tumultuary, and indigeſted petitions, confeſſions, complaints, &c. he doth but provoke God, he doth but brawl with God, inſtead of praying to him or wreſtling with him. Suiters at Court obſerve their fitteſt times and ſeaſons of begging, they commonly take that very nick of time, when they have the King in a good mood, and ſo ſeldome or never come off but with good ſucceſs.

Sometimes God ſtrongly enclines the heart to Cloſet-prayer, ſometimes he brings the heart before hand into a praying frame, ſometimes both body and ſoul are more enlivened, quickned, raiſed, and divinely enflamed than at other times; ſometimes Conſcience is more ſtirring, working, and tender, &c. O now ſtrike while the Iron is hot, O now lay hold on all ſuch bleſſed opportunities, by applying of thy ſelf to private prayer. O Sirs, can you take your fitteſt times, ſeaſons and opportunities for plowing, and ſowing, and reaping, and buying, and ſelling, and eating, and drinking, and marrying, &c. And can’t you as well take your fitteſt times and ſeaſons to ſeek the Lord in your Cloſets? Muſt the beſt God be put off with the leaſt and worſt of your time? the Lord forbid. Neglect not the ſeaſons of grace, ſlip not your opportunities for Cloſet-prayer; thouſands have loſt their ſeaſons and their ſouls together.

My Third Advice and counſel is this, Be marvelous careful that you do not perform Cloſet Duties meerly to ſtill your Conſciences: you muſt perform them out of Conſcience, but you muſt not perform them only to quiet Conſcience. Some have ſuch a light ſet up in their underſtandings that they cannot omit²³⁵ Cloſet-prayer, but Conſcience is upon their backs, Conſcience is ſtill upbraiding and diſquieting of them, and therefore they are afraid to neglect Cloſet-prayer, leaſt Conſcience ſhould queſtion, arraign and condemn them for their neglects. Sometimes when men have greatly ſinned againſt the Lord, Conſcience becomes impatient, and is ſtill accuſing, condemning, and terrifying of them; and now in theſe Agonies they will run to their Cloſets, and cry, and pray, and mourn, and confeſs, and bitterly bewail their tranſgreſſions, but all this is only to quiet their Conſciences; and ſometimes p. 313 they find upon their performances of Cloſet-duties, that their Conſciences are a little allayed and quieted; and for this very end and purpoſe do they take up Cloſet-prayer, as a charm to allay their Conſciences; and when the ſtorm is over, and their Conſciences quieted, then they lay aſide Cloſet-prayer, (as the Monk did the net when the fiſh was caught) and are ready to tranſgreſſe again. O Sirs, take heed of this, for this is but plain hypocriſie, and will be bitterneſſe in the end. He that performs Cloſet-prayer only to bribe his Conſcience that it may not be clamorous, or to ſtop the mouth of Conſcience that it may not accuſe him for ſin, he will at length venture upon ſuch a trade, ſuch a courſe of ſinning againſt Conſcience, as will certainly turn his troubled Conſcience into a ſeared Conſcience: And a ſeared Conſcience is like a ſleepy Lyon, when²³⁶ he awakes he roars and tears his prey in pieces: and ſo will a ſeared p. 314 Conſcience, when ‘tis awakened, roar and tear the ſecure ſinner in pieces.

1. 235. An ill Conſcience (ſaith Auſtin) is like a ſcolding wife; a man (ſaith he) that hath an ill Conſcience he cares not to be at at home, he cares not to look into his own ſoul, but loves to be abroad. [dropped from the edition]
2. 236. 2 Tim. 4. 2. [dropped from the edition]

When Dionyſius Conſcience was awakened, he was ſo troubled with fear and horrour of Conſcience, that not daring to truſt his beſt friends with a razor, he uſed to ſinge his beard with burning coals, as Cicero reports. All the mercy that a ſeared, a benummed Conſcience, doth afford the ſinner, when it doth moſt befriend him, when it deals moſt ſeemingly kind with him, is this, that it will not cut, that it may kill; it will not convince, that it may confound; it will not accuſe, that it may condemn; it will ſpare the ſinner a while, that it may torment him for ever; it will ſpare him here, that it may gnaw him hereafter; it will not ſtrike, till it be too late for the ſinner to ward off the blow. O cruel mercy to obſerve the ſin, and let alone the ſinner, till the gates of mercy be ſhut upon him, and hell ſtands gaping to devour him. Gen. 4. 7. Sin lyeth at p. 315 the door. The Hebrew word Robets ſignifies to lye down, or couch, like ſome wild beaſt at the mouth of his cave, as if he were aſleep, but indeed watcheth and waketh, and is ready²³⁷ to fly at all that come neer it. O Sirs, ſin is rather couchant than dormant, it ſleeps dogs ſleep, that it may take the ſinner at the greater advantage, and fly the more furiouſly in his face. But,

1. 237. Amama quotes Tarnovius, who mentions a ſort of men, that brought in an opinion, which he calls a new-Goſpel, that if a man perform the external duties of Religion, viz. if he go to the Church, hear the word, pray, &c. it was ſufficient to ſalvation. [dropped from the edition]

My Fourth Advice and counſel is this, Take heed of reſting upon Cloſet-duties; take heed of truſting in Cloſet-duties. Noahs Dove made uſe of her wings, but ſhe did not truſt in her wings, but in the Arke: So you muſt make uſe of Cloſet-duties, but you muſt not truſt in your Cloſet-duties, but in Jeſus, of whom the Ark was but a Type.

There are many that go a round of duties, (as mill-horſes go their round in a mill) and reſt upon them when they have done, uſing the means as mediators, and ſo fall ſhort of Chriſt and heaven at once. Cloſet-duties reſted in, p. 316 will as eternally undo a man, as the greateſt and fouleſt enormities; open wickedneſs ſlayes her thouſands, but a ſecret reſting upon duties ſlayes her ten thouſands: Multitudes bleed inwardly of this diſeaſe, & die for ever. Open prophaneneſs is the broad dirty way that leads to hell, but Cloſet-duties reſted in is a ſure way, though a cleaner way to hell. Prophane perſons and formal profeſſors ſhall meet at laſt in one hell. Ah Chriſtians, do not make Cloſet-duties your money, leaſt you and your money periſh together.

The Phenix gathers ſweet odoriferous ſticks in Arabia together, and then blows them with her wings, and burns her ſelf with them; ſo doe many ſhining profeſſors burn themſelves by reſting in their duties and ſervices. You know in Noah’s flood all that were not in the Ark, though they climbed up the talleſt Trees, and the higheſt mountains and hills, yet were really drowned; ſo let men p. 317 climb up to this duty and that, yet if they don’t get into Chriſt, they will be really damned. ‘Tis not thy Cloſet, but thy Chriſt that muſt ſave thee. If a man be not intereſted in Chriſt, he may periſh with Our Father in his mouth. ‘Tis as natural to a man to reſt in his duties, as ‘tis for him to reſt in his bed.

This was Bernards temptation, who being a little aſſiſted in duty, could ſtroak his own head with bene feciſti Bernarde, O Bernard this was gallantly done, now cheer up thy ſelf. Ah how apt is man, when he hath been a little aſſiſted, heated, melted, enlarged, &c. in a way of duty, to goe away and ſtroak himſelf,²³⁸ and bleſſe himſelf, and hug himſelf, and warm himſelf with the ſparks, with the fire of his own kindling.

1. 238. Iſa. 50, ult. [dropped from the edition]

Adam was to win life and wear²³⁹ it, he was to be ſaved by his doings, Doe this and live: Hence it is that²⁴⁰ all his poſterity are ſo prone to ſeek for ſalvation by doing; What p. 318 ſhall we do to be ſaved? and good Maſter,²⁴¹ what ſhall I doe that I may inherit eternal life? Like Father, like Son. But if our own duties or doings were ſufficient to ſave us, to what purpoſe did Chriſt leave his Fathers boſome, and lay down his deareſt life, &c.

1. 239. Gen. 2. 2. [dropped from the edition]
2. 240. Acts 2. 37. Chap. 16. 30. [dropped from the edition]
3. 241. Mark 10. 17, 20. [dropped from the edition]

Cloſet-duties reſted in may pacifie Conſcience for a time; but this will not alwayes hold: When Ephraim ſaw his ſickneſs, and²⁴² Judah ſaw his wound, then went Ephraim to the Aſſyrian, and ſent to King Jareb; yet could they not heal him, nor cure him of his wound.

1. 242. Hoſ. 5. 13. [dropped from the edition]

If we reſt on Cloſet-duties, or on any thing elſe on this ſide Chriſt, we ſhall find them as weak as the Aſſyrian, or as Jareb; we ſhall find to our coſt, that they can’t help us nor heal us; they can’t comfort us, nor cure us of our wounds. As creatures, ſo duties, were never true to any that have truſted in them. When the Iſraelites were in great²⁴³ diſtreſſe, the Lord bids them go and cry unto the gods which they had choſen, and let them deliver you p. 319 (ſaith God) in the time of your tribulation. O Sirs, if when you are under diſtreſſe of Conſcience, or lying upon a dying Bed, God ſhould ſay to you, go to your Cloſet-prayers and performances, that you have made and reſted in; go to your Cloſet-tears that you have ſhed and reſted in, and let them ſave you and deliver you; Oh what miſerable ſaviours and comforters would they be unto you? Look what the Ark of God was to the Phyliſtins, that Cloſet-duties²⁴⁴ are to Satan; he trembles every time he ſees a poor ſinner go into his Cloſet, and come out of his Cloſet reſting and glorying in Jeſus, and not in his duties; but when he ſees a poor creature confide in his Cloſet-duties, and reſt upon his Cloſet-duties, then he rejoyceth, then he claps his hands and ſings ahah ſo would I have it.

1. 243. Judg. 10. 14. [dropped from the edition]
2. 244. 1 Sam. 5. [dropped from the edition]

Oreſt not on any thing on this ſide Jeſus Chriſt; ſay to your graces, ſay to your duties, ſay to your holineſs, you are not my Saviour, you are p. 320 not my Mediator; and therefore you are not to be truſted to, you are not to be reſted in. ‘Tis my duty to perform Cloſet-duties, but ‘tis my ſin to rely upon them, or to put confidence in them; do them I muſt, but glory in them I muſt not. He that reſts in his Cloſet-duties, he makes a ſaviour of his Cloſet-duties. Let all your Cloſet-duties lead you to Jeſus, and leave you more in communion²⁴⁵ with him, and in dependance upon him; and then thrice happy will you be. Let all thy Cloſet-prayers and tears, thy Cloſet-faſtings and meltings, be a Star to guide thee to Jeſus, a Jacobs I adder by which thou mayeſt aſcend into the boſome of Eternal Loves, and then thou art ſafe for ever.

1. 245. Heb. 7. 25. [dropped from the edition]

Ah ‘tis ſad to think, how moſt men have forgotten their reſting place, as the Lord complains, My²⁴⁶ people have been like loſt ſheep, their Shepheards have cauſed them▪ to go aſtray, and have turned them away to the Mountains; they have gone from mountain p. 321 to hill, and forgotten their reſting place. Ah how many poor ſouls are there, that wander from mountain to hill, from one duty to another, and here they will reſt, and there they will reſt, and all on this ſide their reſting place! O Sirs, ‘tis God himſelf that is your reſting place, ‘tis his free grace, ‘tis his ſingular mercy, ‘tis his infinite love that is your reſting place; ‘tis the boſome of Chriſt, the favour of Chriſt, the ſatisfaction of Chriſt, and the pure, perfect, ſpotleſſe, marchleſs, and glorious righteouſneſſe of Chriſt, that is your reſting place; and therefore ſay to all your Cloſet-duties and performances, farewell; prayer farewell, reading farewell, faſting farewell, tears farewell, ſighs and groanes farewell, meltings and humblings I will never truſt more to you, I will never reſt more on you; but I will now return to my reſting place, I will now reſt only in God and Chriſt, I will now reſt wholly in God and Chriſt, I will p. 322 now reſt for ever in God and Chriſt.

1. 246. Jer. 50. 6. [dropped from the edition]

It was the ſaying of a precious Saint, that he was more afraid of his duties than of his ſins; for the one made him often proud, the other made him always humble. But,

My fifth advice and counſel is this, Labour to bring your hearts into all your Cloſet-prayers and performances: Look that your tongues and your hearts keep time & tune. Pſal. 17. 1. Give ear unto my prayer, that goeth not out of feigned lips; or, as it is in the Hebrew, without lips of deceit. Heart and tongue muſt goe together; word and work, lip and life, prayer and practiſe, muſt eccho one to another, or elſe thy prayers and thy ſoul will be loſt together; the labour of the lips, and the travail of the heart muſt go together.

The Egyptians of all fruits made choice of the Peach to conſecrate²⁴⁷ to their Goddeſs, and for no other cauſe, but that the fruit thereof is like to ones heart, and the leaf like p. 323 to ones tongue. Theſe very Heathens in the worſhip of their gods thought it neceſſary that mens hearts and tongues ſhould go together. Ah Chriſtians, when in your Cloſet-duties your hearts and your tongues go together, then you make that ſweet and delightful melody, that is moſt taking and pleaſing to the King of Kings. The very ſoul of prayer lyes in the²⁴⁸ pouring out of the Soul before God. Pſal. 42. 4. When I remember theſe things, I pour out my ſoul in me. So the Iſraelites poured out their ſouls like water before the Lord: So the Church, The deſire of our ſoul is to thy name, and to the remembrance of thee. VVith my ſoul have I deſired thee in the night, yea, with my ſpirit within me will I ſeek thee early, Iſa. 26. 8, 9. So Lament. 3. 41. Let us lift up our heart with our hands unto God in the heavens. So Heb. 10. 22. Let us draw neer with a true heart, &c. So Rom. 1. 9. For God is my witneſſe whom I ſerve in the Spirit. 1 Cor. 14 15. I will pray with the ſpirit, and ſing p. 324 with the ſpirit. Phil. 3. 3. VVe are the Circumciſion which worſhip God in the ſpirit.

1. 247. Plutark. [dropped from the edition]
2. 248. 1 Sam. 1. 15. [dropped from the edition]

Under the Law the inward parts were only to be offered to God in ſacrifice; the skin belonged to the Prieſts; whence we may eaſily gather, that truth in the inward parts, is that which is moſt pleaſing in a ſacrifice. When the Athenians would know of the Oracle the cauſe of their often unproſperous ſucceſſes in battel againſt the Lacedemonians, ſeeing they offered the choyceſt things they could get, in ſacrifice to the gods, which their enemies did not, the Oracle gave them this anſwer, that the gods were better pleaſed with their inward ſupplication without ambition, than with all their outward pomp in coſtly Sacrifices.

Ah Sirs, the reaſon why ſo many are ſo unſucceſsful in their Cloſet-duties and ſervices is, becauſe there is no more of their hearts in them. No man can make ſure work, or happy work in prayer, but he that makes heart work on it. When a mans p. 325 heart is in his prayers, then great and ſweet will be his returns from heaven; that is no prayer in which the heart of the perſon bears no part. When the Soul is ſeparated from the body the man is dead; and ſo when the heart is ſeparated from the lip in prayer, the prayer is dead.

The Jews at this day write upon the walls of their Synagogues theſe words, Tephillah belo cavannah ceguph belo neſhamah; that is, a prayer without the heart (or, without the intention of the affection) is like a body without a ſoul.

In the Law of Moſes the Prieſt was commanded to waſh the inwards and the feet of the Sacrifices in water, and this was done, ſaith Philo, not without a myſtery, to teach us to keep our hearts and affections clean when we draw nigh to God. In all your Cloſet-duties God looks firſt and moſt to your hearts, My Son²⁴⁹ give me thy heart. It is not a piece, it is not a corner of the heart, that will ſatisfie the maker of the heart; the p. 326 heart is a treaſure, a bed of ſpices, a royal throne wherein he delights. God looks not at the clegancy of your prayers, to ſee how neat they are; nor yet at the Geometry of your prayers, to ſee how long they are; nor yet at the Arithmetick of your prayers, to ſee how many they are; nor yet at the Muſick of your prayers, nor yet at the ſweetneſs of your voice, nor yet at the Logick of your prayers; but at the ſincerity of your prayers, how hearty they are. There is no prayer acknowledged, approved, accepted, recorded, or rewarded by God, but that wherein the heart is ſincerely and wholly. The true mother would not have the²⁵⁰ child divided. As God loves a broken and a contrite heart, ſo he loaths a divided heart.

1. 249. Pro. 23. 26. [dropped from the edition]
2. 250. Pſal. 51. 17. James 1. 8. [dropped from the edition]

God neither loves halting nor halving, he will be ſerved truly and totally. The Royal Law is, Thou ſhalt love and ſerve the Lord thy God, with all thy heart, and with all thy ſoul. Among the Heathens, when the p. 327 beaſts were cut up for ſacrifice, the firſt thing the Prieſt looked upon²⁵¹ was the heart, and if the heart was naught, the ſacrifice was rejected. Verily, God rejects all thoſe ſervices and ſacrifices, wherein the heart is not, as you may ſee by comparing the Scriptures in the margent together. Prayer without the heart is but as ſounding braſs or a tinckling Cymbal. Prayer is only lovely and weighty, as the heart is in it, and no otherwiſe. It is not the lifting up of the voyce, nor the wringing of the hands, nor the beating of the breaſts, nor an affected tone, nor ſtudied notions, nor ſeraphical expreſſions, but the ſtirrings of the heart, that God looks at in prayer. God hears no more than the heart ſpeaks: if the heart be dumb. God will certainly be deaf; no prayer takes with God, but that which is the travel of the heart.

1. 251. Pro. 21. 27. Iſa. 1. 11, 12. Chap. 29. 13. Mat. 15. 7, 8, 9. Ezek. 33. 30, 31, 32. Zech. 7. 4, 5, 6. 2 Chron. 25 1, 2. Pſal. 78. 36, 37. [dropped from the edition]

The ſame day Julius Caeſar came to the imperial dignity, ſitting in his Golden Chair, he offered a p. 328 beaſt in Sacrifice to the gods; but when the beaſt was opened, it was without a heart, which the South-ſayers looked upon as an ill omen. ‘Tis a ſad omen, that thou wilt rather provoke the Lord than prevail with him, who art habitually heartleſſe in thy Cloſet-duties. Of the heart God ſeemeth to ſay to us, as Joſeph did to his Brethren, concerning Benjamin, Ye ſhall not ſee my face without it.

It was the ſpeech of bleſſed Bradford, that he would never leave a Duty, till he had brought his heart into the frame of the duty; he would not leave confeſſion of ſin, till his heart was broken for ſin; he would not leave petitioning for grace, till his heart was quickened and enlivened, in a hopeful expectation of more grace; he would not leave gratulation, till his heart was enlarged with the ſence of the mercies he enjoyed, and quickened in the return of praiſe.

My ſixth advice and counſel is this, Be fervent, be warm, be importunate with God in all your Cloſet-duties and performances. p. 329 James 5. 17. The effectual fervent prayer of a righteous man availeth much; or as the Greek hath it, the working prayer; that is, ſuch working²⁵² prayer as ſets the wholeman on work, as ſets all the faculties of the ſoul, and all the graces in the²⁵³ ſoul at work; the word ſignifies ſuch a working as notes the livelieſt activity that can be. Certainly all thoſe uſual phraſes, of crying, wreſtling and ſtriving with God, which are ſcattered up and down in Scripture, do ſtrongly argue that holy importunity, and ſacred violence that the Saints of old have expreſſed in their addreſſes to God.

1. 252. ἐνεργουμένη. [dropped from the edition]
2. 253. Pſal. 55. 1. Pſal. 61. 1. Pſal. 64. 1. Pſal. 88. 1, 13. Pſal. 119. 164. Jon. 2. 1, 2. Joel. 2. 13. Pſal. 119. 145, 147. Pſal. 119. 20. [dropped from the edition]

Fervency feathers the wings of prayer, and makes them fly the ſwifter to Heaven. An Arrow if it be drawn up but a little way, flyes not far; but if it be drawn up to the head, it will fly far, and pierce deeply: So fervent²⁵⁴ prayer flyes as high as Heaven, and will certainly bring down bleſſings from thence. Cold prayers beſpeak a denyal, but fervent p. 330 prayers offer a ſacred violence both to heaven and earth. Look as in a painted fire there is no heat; ſo in a cold prayer there is no heat, no warmth, no omnipotency, no devotion, no bleſſing. Cold prayers are like Arrows without heads, as ſwords without edges, as Birds without wings, they pierce not, they cut not, they fly not up to heaven. Such prayers as have no heavenly fire in them, do alwayes freez before they reach as high as heaven: But fervent prayer is very prevalent with God

1. 254. Qui timide rogat, docet negare, ſaith the Philoſopher. [dropped from the edition]

, Acts 12. 5. Peter therefore was kept in priſon, but prayer was made without ceaſing. The Greek word ἐκτενής ſignifies inſtant prayer, earneſt prayer, ſtretched-out prayer, prayer ſtretched-out upon the tenters, as it were. Theſe gracious ſouls did in prayer ſtrain and ſtretch themſelves, as men do that are running in a race; they prayed with all the ſtrength of their ſouls, and with all the fervency of their ſpirits, and accordingly they carryed the day p. 331 with God, as you may ſee in the following verſes.

So Acts 26. 7. Ʋnto which promiſe our Twelve Tribes inſtantly ſerving God day and night, or rather as the Greek hath it, ἐν ἐκτενείᾳ, “ in a ſtretched-out manner, ſerving God day and night. Theſe Twelve Tribes (or the godly Jews of the Twelve Tribes of Iſrael) ſtretched out their hearts, their affections, their graces, to the utmoſt in prayer. In all your private retirements, do as the Twelve Tribes did.

Rom. 12. 11. Fervent in ſpirit, ſerving the Lord. The Greek word ζέοντες ſignifies ſeething hot. God loves to ſee his people zealous and warm in his ſervice: Without fervency of ſpirit no ſervice finds acceptance in heaven. God is a pure act, and he loves that his people ſhould be lively and active in his ſervice, verſ.

12. Continuing inſtant in prayer; προσκαρτεροῦντες, continuing with all your might in prayer. ‘Tis a Metaphor from hunting dogs, that will never give over the game till they p. 332 have got it.

Rom. 15. 30. That ye ſtrive together with me, in your prayers to God for me; συναγωνίσασθαι, ſtrive mightily, ſtrive as Championsſtrive, even to an Agony, as the word imports: ‘Tis a military word, and notes ſuch fervent wreſtling or ſtriving, as is for life and death.

Col. 4. 12. Alwayes labouring fervently for you in prayer: The Greek word ἀγωνιζόμενος that is here uſed, ſignifies to ſtrive or wreſtle, as thoſe do that ſtrive for maſtery; it notes the vehemency and fervour of Epaphras his prayers for the Coloſſians. Look as the wreſtlers do bend, and writhe, and ſtretch, and ſtrain, every joynt of their bodies, that they may be victorious; ſo Epaphras did bend, & writh, and ſtretch & ſtrain every joynt of his ſoul (if I may ſo ſpeak) that he might be victorious with God upon the Coloſſians account.

So when Jacob was with God alone, ah how earneſt²⁵⁵ and fervent was he in his wreſtlings with God! he wreſtles and weeps, and weeps and wreſtles; p. 333 he tugs hard with God, he holds his hold, and he will not let God go, till as a Prince he had prevailed with him.

1. 255. Gen. 32. 24,—27. Hoſ. 12. 4, 5. [dropped from the edition]

Fervent prayer is the Souls contention, the Souls ſtrugling with God; it is a ſweating work, it is the ſweat and blood of the ſoul, its a laying out to the uttermoſt all the ſtrength and powers of the Soul. He that would gain victory over God in private prayer, muſt ſtrain every ſtring of his heart; he muſt in beſeeching God, beſiedge him, and ſo get the better of him; he muſt be like importunate beggars, that will not be put off with frowns, or ſilence, or ſad anſwers. Thoſe that would be maſters of their requeſts, muſt, like the importunate Widdow, preſs God ſo far, as to put him to an holy bluſh (as I may ſay with reverence:) They muſt with an holy impudence (as Baſil ſpeaks) make God aſhamed to look them in the face, if he ſhould deny the importunity of theirs ſouls.

Had Abraham had a little more²⁵⁶ of this impudence (ſaith one) when he made ſuit for Sodom, it might have done well: Abraham brought down the price to ten righteous, and there his modeſty ſtaid him; had he gone lower, God only knows what might have been done, for God went not away (ſaith the Text) till he had left communing with Abraham, that is, till Abraham had no more to ſay to God: Abraham left over asking, before God left over granting; he left over praying, before God left over bating; and ſo Sodom was loſt.

1. 256. Dor. Don. Fol. p. 522. Gen. 18. 22, 23. [dropped from the edition]

O the heavenly fire, the holy fervency that was in Daniels Cloſet-prayer! O Lord hear, O Lord forgive, O Lord hearken and do, defer²⁵⁷ not for thine own ſake. Look as there be two kinds of Antidotes againſt Poyſon, viz. hot, and cold; ſo there are two kinds of Antidotes againſt all the troubles of this life, viz. fervent prayers, and holy patience; the one hot, the other cold; p. 335 the one quickening, and the other quenching, and holy Daniel made uſe of them both. Fervency to prayer, is as the fire was to the ſpices in the Cenſor, or as wings to the Bird, or as oyl to the wheels; and this Daniel found by experience.

1. 257. Dan. 9. 19. [dropped from the edition]

God looks not for any James with horny knees, through aſſiduity of prayer; nor for any Bartholomew with a Century of prayers for the morning, and as many for the evening; but for fervency of ſpirit in prayer, which alone carryes all with God. Feeble prayers, like weak pangs go over, and never brings a mercy to the birth. Cold prayers are ſtillborn Children, in whom the Father of ſpirits can take no pleaſure. Look as a painted man is no man, and as painted fire is no fire; ſo a cold prayer is no prayer. Such prayers never win upon the heart of God, that do not firſt warm our own hearts: As a body without a ſoul, much wood without fire, a Bullet in a Gun p. 336 without powder; ſo are all prayers without fervency of Spirit.

Luther termes Prayer Bombarda Chriſtianorum, the Gun or Canon of Chriſtians, or the Chriſtians Gun-ſhot.

The hotteſt ſprings ſend forth their waters by ebullitions. Cold prayers make a ſmoak, a ſmother²⁵⁸ in the eyes of God. Lazy prayers never procure noble anſwers. Lazy beggars may ſtarve for all their begging.

1. 258. Iſa. 1. 15. Ch. 65 5. [dropped from the edition]

Such as have a male in their flock, and offer to the Lord a female: Such as offer to the Lord the torn, and the lame, and the ſick; ſuch as turn off God with their cold, lazy, ſleepy and formal²⁵⁹ devotions, are condemned, caſt and curſed by God. David compares his prayers to incenſe, and no incenſe was offered without²⁶⁰ fire; it was that that made the ſmoke of it to aſcend. ‘Tis only fervent prayer that hits the mark, and that pierces the walls of heaven, though, like thoſe of Gaza, ²⁶¹ p. 337 made of Braſs and Iron. While the Child only whimpers and whines in the Cradle, the Mother lets it alone; but when once it ſets up its note, and cryes out right, then ſhe runs and takes it up. So ‘tis with a Chriſtian, Pſal. 34. 6. This poor man cryed, (there is his fervency, he cryed, but it was ſilently and ſecretly, in the preſence of King Achiſh, as Moſes did at the Red-Sea; and as Nehemiah did in the preſence of the King of Perſia,) and the Lord heard him, and delivered him out of all his troubles; here is his prevalency. So Latimer plyed the Throne of grace with great fervency; crying out, Once again Lord, once again reſtore the Goſpel to England, and God heard him.

1. 259. Mal. 1. 13, 14. [dropped from the edition]
2. 260. Pſal. 141. 2. [dropped from the edition]
3. 261. Iſa▪ 45. 2. [dropped from the edition]

Hudſon the Martyr deſerted at the Stake, went from under his Chain, and having prayed fervently he was comforted immediately, and ſuffered valiantly.

I have read of one Giles of Bruxels a Dutch Martyr, who was ſo fervent in his prayer, kneeling by p. 338 himſelf in ſome ſecret place of the Priſon where he was, that he ſeemed to forget himſelf; and being called to his meat, he neither heard nor ſaw who ſtood by him, till he was lifted up by the armes, and then he would ſpeak gently to them, as one awaked out of a Trance.

So Gregory Nazianzen, ſpeaking²⁶² of his ſiſter Gorgonia, ſaith, that in the vehemency of her prayer, ſhe came to a Religious impudency with God, ſo as to threaten heaven, and tell God, that ſhe would never depart from his Altar, till ſhe had her petition granted.

1. 262. Paulin. Epiſt. lib. 1. Epiſt. 4. [dropped from the edition]

Let us make it our buſineſſe to follow theſe noble examples, as ever we would ſo Prince it in prayer as to prevail with God. An importunate ſoul in prayer, is like the poor beggar, that prayes and knocks, that prayes and waits, that prayes and works, that knocks and knits, that begs and patches, and will not ſtir from the door till he hath an alms. Well Friends, remember p. 339 this, God reſpects no more luke-warm prayers, than he doth luke-warm perſons; and they are ſuch that he hath threatned to ſpue out of his mouth. Thoſe prayers that are but lip-labour, are loſt-labour: And therefore in all your Cloſet-prayers, look to the fervency of your ſpirits.

My Seventh Advice and counſel is this, Be conſtant, as well as ſervent in Cloſet-prayer; look that you hold on, and hold out, and that you perſevere to the end in private prayer. 1 Theſ. 5. 17. Pray without ceaſing. A man muſt alwayes pray habitually, though not actually; he muſt have his heart in a praying diſpoſition, in all eſtates and conditions: Though Cloſet-prayer may have an intermiſſion, yet it muſt never have a ceſſation. Luke 18. 1. And he ſpake a Parable unto them, to this end, that men ought alwayes to pray, and not to faint, or as the Greek hath it, not²⁶³ to ſhrink back, as ſluggards in work, p. 340 or cowards in war. Cloſet-prayer is a fire like that on the Altar, that was never to go out, day, nor²⁶⁴ night. 1 Theſ. 3. 10. Night and day praying exceedingly: Paul ſpeaks like a man made up all of prayer, like a man that minded nothing ſo much as prayer. So Epheſ. 6. 18. Praying alwayes with all prayer and ſupplication in the ſpirit, and watching. thereunto with all perſeverance. Calvin makes this difference between praying alwayes in the beginning of this Verſe, and praying with perſeverance, in the end of this Verſe; By praying alwayes (ſaith he) he exhorts us to pray in proſperity as well as in adverſity, and not to quit the duty of prayer in a proſperous eſtate, becauſe we are not driven to it by outward preſſing neceſſities and miſeries; and by praying with perſeverance, he admoniſheth us that we be not weary of the work, but continue inſtant and conſtance in its performance, though we have not preſently what we pray for. So that praying alwayes, is oppoſed to a neglect of the Duty, in its proper p. 341 times and ſeaſons; and praying with perſeverance, is oppoſed to a fainting in our ſpirits, in reſpect of this or that particular ſuit or requeſt, that we put up to God. When God turns a deaf ear to our prayers, we muſt not fret nor faint, we muſt not be diſmayed nor diſcouraged; but we muſt hold up and hold on in the Duty of prayer with invincible patience, courage, and conſtancy, as the Church did, Lament. 3. 8, 44, 55, 56, 57. compared. Col. 4. 2. Continue in prayer, and watch in the ſame with thanksgiving. We muſt be conſtant and inſtant in Cloſet-prayer; we muſt wait upon it, and lay all aſide for it. He that is only in his Cloſet by fits and ſtarts, will neither glorifie God, nor advantage his own ſoul. If we do not make a trade of Cloſet-prayer, we ſhall never make any yearnings of Cloſet-prayer. Look as they that get money by their Iron Mills, do keep a continual fire in their Iron Mills; ſo they that will p. 342 get any ſoul-good by Cloſet-duties, they muſt keep cloſe and conſtant to Cloſet-duties. The hypocrite is only conſtant in inconſtancy, he is only in his Cloſet by fits and ſtarts; now and then, when he is in a good mood, you ſhall find him ſtep into his Cloſet, but he never holds it; Job 27. 10. Will he alwayes call upon God? or as the Hebrew hath it, VVill he in every time call upon God? When they are under the ſmarting rod, or when they are upon the tormenting rack, or when they are under²⁶⁵ grievous wants, or when they are ſtruck with panick feares, &c. then you ſhall have them run to their Cloſets, as Joab run to the horns of the Altar, when he was in danger of death; but they never perſevere, they never hold out to the end; and therefore in the end they loſe both their Cloſet-prayers, and their Souls together.

1. 263. ἐκκακεῖν [dropped from the edition]
2. 264. Lev. 12. 6. [dropped from the edition]
3. 265. Iſa. 26. 16. Pſal. 78. 34. Zech. 7. 5. [dropped from the edition]

It was a moſt prophane and²⁶⁶ blaſphemous ſpeech of that atheiſtical wretch, that told God, that p. 343 he was no common beggar, and that he never troubled him before with prayer, and if he would but hear him that time, he would never trouble him again.

1. 266. Heil. Mic. P. 376. [dropped from the edition]

Cloſet-prayer is a hard work, and a man muſt tug hard at it, and ſtick cloſe to it, as Jacob did, if ever²⁶⁷ he intends to make any internal or eternal advantages by it. Daniel choſe rather to run the hazzard²⁶⁸ of his life, than to give over praying in his Chamber. ‘Tis not he that begins in the ſpirit, and ends in the fleſh; ‘tis not he that²⁶⁹ puts his hand to the plow, and looks back; but he that perſeveres to the end in prayer, that ſhall be ſaved and crowned: ‘Tis he that perſeveres in well doing, that ſhall eat of the hidden Manna, and that ſhall have the White Stone, and in the ſtone a new name written, which no man knows ſaving him that receiveth it. Thoſe precious praying mourning ſouls, in that Ezek. 9. 4, 6. that were marked to be preſerved in Jeruſalem, were diſtinguiſhed (ſay ſome of the learned) by p. 344 the Character Tau, which is the²⁷⁰ laſt of all the Hebrew letters, to teach them, that they muſt hold out, and hold on to the end in well doing. ‘Tis conſtancy in Cloſet-duty, that crowns the Chriſtian, and commends the duty.

1. 267. Ge• 32. [dropped from the edition]
2. 268. Dan. 6. [dropped from the edition]
3. 269. Gal. 3. 3. Luke 9. 62. Mat. 24. 13. Rev. 2. 17. [dropped from the edition]
4. 270. J. Menoch. Com. in Ezek. Cap. 9. 4. [dropped from the edition]

But would God have his people to caſt off their callings, and to caſt off all care of their Relations, and ſhut themſelves up in their Cloſets, and there ſpend their whole time in ſecret prayer? O no, Every Duty muſt have its time and place;²⁷¹ and as one friend muſt not ſhut out another, ſo one Duty muſt not ſhut out another: The Duties of my particular calling, as I am a man, muſt not ſhut out the Duties of my generall calling, as I am a Chriſtian; nor the Duties of my general calling as I am a Chriſtian, muſt not ſhut out the Duties of my particular calling, as I am a man. But that you may be fully ſatisfied in this caſe, you muſt remember, that a man may be ſaid to pray alwayes.

1. 271. Eccl. 3. 1. [dropped from the edition]

Firſt, When his heart is alwayes in a praying frame. Look as a man may be truly ſaid to give alwayes, whoſe heart is alwayes in a giving frame; and to ſuffer alwayes, whoſe heart is alwayes in a ſuffering frame. For thy ſake are²⁷² we killed all the day long. And to ſin alwayes, whoſe heart is alwayes in a ſinning frame: So a man may be as truly ſaid to pray alwayes, whoſe heart is alwayes in a praying frame.

1. 272. Pſal. 44. 22. 2 Pet. 2. 14. Jer. 9. 3. [dropped from the edition]

Secondly, A man prayes alwayes, when he takes hold on every fit ſeaſon and opportunity for the pouring out of his ſoul before the Lord in his Cloſet. To pray alwayes is ἐν παντὶ καιρῷ, to pray in every opportunity; but of this before.

It is obſerved by ſome, of Proteus, that he was wont to give certain oracles, but it was hard to make him ſpeak and deliver them, but he would turn himſelf into ſeveral ſhapes and forms; yet if they would hold out, & preſs him hard p. 346 without fear, into whatſoever form or ſhape he appeared, they were ſure to have ſatisfactory Oracles: So if we continue conſtant in our Cloſet-wreſtlings with God, if we hold on in private prayer, though God ſhould appear to us in the form or ſhape of a Judge, an enemy, a ſtranger, we ſhall certainly ſpeed at laſt. O woman, great is thy faith, be it unto²⁷³ thee even as thou wilt; and her Daughter was made whole from that very hour.

1. 273. Mat. 5. 28. [dropped from the edition]

The Philoſopher being asked in his old age, why he did not give over²⁷⁴ his practiſe, & take his eaſe, anſwered, when a man is to run a race of fourty furlongs, would you have him ſit down at the nine and thirtieth, and ſo loſe the prize, the Crown for which he ran? O Sirs, if you hold not out to the end in Cloſet-prayer, you will certainly loſe the heavenly prize, the Crown of Life, the Crown of Righteouſneſſe, the Crown of Glory.

1. 274. Non progredi eſt regredi. [dropped from the edition]

To continue in giving glory to God in this way of duty, is as neceſſary p. 347 and requiſite, as to begin to give glory to God in this way of duty; for though the beginning be more than half, yet the end is more than all. The God of all perfections looks that our Ʋltimum vitae, ſhould²⁷⁵ be his Optimum Gloriae; that our laſt works ſhould be our beſt works, and that we ſhould perſevere in Cloſet-prayer to the end, Rev. 2. 10.

1. 275. Finis coronot opus. [dropped from the edition]

My eighth Advice and Counſel is this, In all your Cloſet-prayers, thirſt, and long after communion²⁷⁶ with God; in all your private retirements, take up in nothing below fellowſhip with God, in nothing below a ſweet and ſpiritual enjoyment of God. Pſal. 27. 4. One thing have I deſired of the Lord, that will I ſeek after, that I may dwell in the houſe of the Lord all the dayes of my life, to behold the beauty of the Lord, and to enquire in his Temple. The Temple of the Lord, without communion with the Lord of the Temple, will not ſatisfie David’s Soul.

1. 276. Cant. 3. 1, 2, 3. Pſal. 73. ult. [dropped from the edition]

Pſal 42. 1, 2. As the Hart panteth after the Water brooks, ſo panteth p. 348 my ſoul after thee, O God. My Soul thirſteth for God, for the living God; when ſhall I come and appeare before God!

The Hart, as Ariſtotle and others obſerve, is of all creatures moſt hot and dry of it ſelf, but eſpecially when it is chaſed and hunted, then it is extream thirſty: The female is here meant, as the Greek article , ἡ ἔλαφος, he Elaphos doth manifeſt; now in the females the paſſions of thirſt are more ſtrong, as the naturaliſts obſerve. By this David diſcovers what a vehement and inflamed thirſt there was in his Soul after communion with God: And as nothing could ſatisfie the hunted▪ Hart but the water brooks; ſo nothing could ſatisfie his ſoul but the enjoyments of God.

Pſal. 43. 4. Then will I go unto the Altar of God, unto God my exceeding joy. The altar of God is here put for the worſhip of God; now it was not barely the Worſhip of God, but communion with God in his Worſhip, that was David’e exceeding joy. Pſal. 63. 1, 2, O God, thou p. 349 art my God, early will I ſeek thee; my Soul thirſteth for thee, my fleſh longeth for thee in a dry and thirſty Land, where no water is: To ſee thy power and thy glory, ſo as I have ſeen thee in the Sanctuary. Davids ſoul did not thirſt after a Crown; a Kingdom, or any worldly greatneſſe, or glory, but after a choiſe and ſweet enjoyment of God in his wilderneſſe eſtate. Never did any Woman with Child long more after this, or that, than Davids Soul did long to enjoy ſenſible communion with God, in the midſt of all his ſorrows and ſufferings. Pſal. 84. 2. My Soul longeth; yea, even fainteth for the Courts of the Lord: My heart and my fleſh cryeth out for the living God. By the Courts of the Lord, we are to underſtand the ordinances; now theſe without communion with God, would never ſatisfie Davids Soul.

I commend that ſpeech of Bernard, Nanquam abs te, abſꝗ te recedo: I never come to thee, but by thee;²⁷⁷ I never come from thee without thee.

1. 277. Bern. epiſt. 116. [dropped from the edition]

When ever you go into your Cloſets, preſs hard after real and ſenſible Communion with God, that ſo you may come out of your Cloſets with ſome ſhines of God upon your ſpirits; as Moſes came down from the Mount with his²⁷⁸ face ſhining. O do not take up in your Cloſet-prayers, or tears, or joyes, or enlargements; but labour and long to enjoy that inward and cloſe Fellowſhip with God in your Cloſets, as may leave ſuch a choice, and ſweet favour of God, both upon your hearts and lives, as others may be forced to ſay, ſurely²⁷⁹ theſe have been with Jeſus. ‘Tis ſad when Chriſtians return from their Cloſets to their ſhops, their trades, their families, their commerce, &c. without the leaſt viſible rayes of divine glory upon them.

1. 278. Exod. 34. 29, 35. [dropped from the edition]
2. 279. Acts 4. 13. [dropped from the edition]

O Sirs, Cloſet-prayer will be found to be but a dry, ſapleſſe, live-leſſe, heartleſſe, comfortleſſe, thing, if you do not enjoy Communion with God in it. Communion p. 351 with God is the very Life, Soul, and Crown of all your Cloſet-duties; and therefore preſs after it as for Life: When you go into your Cloſets let every thing go, that may hinder your fruition of Chriſt, and let every thing be embraced, that makes way for your enjoyment of Chriſt. O let Cloſet-prayer be a golden bridge, a wherry, a Chariot to convey your Souls over to God, and to bring you into a more intimate Communion with God. Let no Cloſet-duty ſatisfie you or content you, wherein you have not converſed with God, as a Child converſeth with his Father, or as a wife converſeth with her Husband, or as a Friend converſeth with his Friend, even face to face. Nothing ſpeaks out more unſoundneſs, falſneſs, and baſeneſs of heart, than this, when men make Duty, the end of Duty; Prayer, the end of Prayer; than when men can begin a Duty, and go on in a Duty, and cloſe up a Duty, and bleſs and p. 352 ſtroake themſelves after a Duty, and yet never enjoy the leaſt Communion with God in the Duty.