Then & Now · 3 of 28
Introduction
Introduction
Matth. 6. 6. But thou when thou prayeſt, enter into thy Cloſet; and when thou haſt ſhut thy Door, Pray to thy Father which is in ſecret, and thy Father which ſeeth in ſecret ſhall reward thee openly.
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But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. — Matt 6:6
THeſe words of our Saviour are plain, and to be taken litterally, and not Allegorically, for he ſpeaketh of ſhutting the Door of the Chamber. In this chapter there is a manifeſt oppoſition between p. 2 the Phariſees praying in the Synagogues and corners of the ſtreets, and others praying in ſecret.
These words of our Savior are plain‸ and to be taken literally, ‸ not allegorically, for He speaketh of shutting the door of the chamber. In this chapter, there is a manifest opposition between the Pharisees praying in the synagogues and corners of the streets‸ and others praying in secret.
In the Text you have a poſitive Precept for every Chriſtian to pray alone; But thou, when thou prayeſt: he ſaith not, when (you) pray, but (thou) when (thou) prayeſt, enter into thy cloſet, &c. as ſpeaking not ſo much of a joynt duty of many praying together, as of a duty which each perſon is to do alone. The command in the Text ſends us as well to the Cloſet as to the Church; and he is a hypocrite in grain that chooſes the one and neglects the other; for thereby he tells the world he cares for neither, he makes conſcience of neither. He that puts on a religious habit abroad, to gain himſelf a great Name among men, and at the ſame time lives like an Atheiſt at home, ſhall at the laſt be uncas’t by God, and preſented before all the world for a2 moſt egredious hypocrite.
- 2. Bellarm. de Sanctis, lib. 3. cap. 4. &c. [dropped from the edition]
In the text, you have a positive precept for every Christian to pray alone: “‸But thou, when thou prayest.” He saith not, when ‸you‸ pray, but ‸thou, “‸when ‸thou‸ prayest, enter into thy closet,‸” as speaking not so much of a joint duty of many praying together, as of a duty which each person is to do alone. The command in the text sends us as well to the closet as to the church. And he is a hypocrite in grain that chooses the one and neglects the other; for thereby he tells the world he cares for neither, he makes conscience of neither. He that puts on a religious habit abroad‸ to gain himself a great name among men, and at the same time lives like an atheist at home, shall at the last be uncased by God‸ and presented before all the world for a most egregious hypocrite.
Bellarmine, and ſome others, turn the Text into an Allegory; they ſay p. 3 that in theſe words there are two Allegories. Firſt, the Chamber Door is the Senſe: Shut the Door, that is (ſay they) thy Senſe, leſt vain imaginations, and worldly thoughts diſtract thy mind in praying. Secondly, The Door, ſay they, is our Mouth. Shut thy Door, that is, thy Lips (ſay they) and let thy Prayer be like the Prayer of Hannah, conceived in thy mind, but not uttered with thy mouth. ‘Tis uſual with Papiſts, and other monkiſh men, that lye in wait to deceive, to turn the bleſſed Scriptures into a Noſe of Wax, under pretence of Allegories and Myſteries. Origen was a great admirer3 of Allegories; by the ſtrength of his parts and wanton wit, he turn’d moſt of the Scriptures into Allegories; and by the juſt Judgement of God upon him, he fooliſhly underſtood and abſurdly applied that Matth. 19. 12. litterally (Some have made themſelves chaſte for the Kingdom of Heaven) and ſo gelded himſelf. And indeed he might as p. 4 well have pluck’t out one of his eyes upon the ſame account, becauſe Chriſt ſaith, It is better to go to Heaven with one eye, than having two eyes to be caſt into Hell fire Matth. 18. 9. In all Ages Hereticks have commonly defended their Hereſies by tranſlating of Scriptures into Allegories. The Apoſtle ſpeaks of ſuch, as, denying the Reſurrection of the body, turn all the teſtimonies of the Reſurrection into an Allegory; meaning thereby only the ſpiritual Reſurrection of the ſoul from ſin; of which ſort was Hymeneus and Philetus, who deſtroyed the faith of ſome, ſaying the Reſurrection was paſt already, 2 Tim. 2. 17, 18. And are there not many among us that turn the whole Hiſtory of the Bible into an Allegory; and that turn Chriſt, and Sin, and Death, and the Soul, and Hell, and Heaven, and all into an Allegory? Many have and many do miſerably pervert the Scriptures, by turning them into vain and groundleſs Allegories. Some p. 5 wanton wits have expounded Paradiſe4 to be the Soul, Man to be the Mind, the Woman to be the Senſe, the Serpent to be Delight, the Tree of knowledge of good and evil to be Wiſdome, and the reſt of the Trees to be the Vertues and Endowments of the Mind. O friends it is dangerous to bring in Allegories, where the Scripture doth not clearly and plainly warrant them; and to take thoſe words Figuratively, which ſhould be taken properly.
Bellarmine‸ and some others‸ turn the text into an allegory. They say that in these words there are two allegories. First, the chamber door is the sense: “shut thy door,” that is‸, say they, thy sense, lest vain imaginations‸ and worldly thoughts distract thy mind in praying. Secondly, the door, say they, is our mouth: “shut thy door,” that is, thy lips‸, say they, and let thy prayer be like the prayer of Hannah, conceived in thy mind, but not uttered with thy mouth. It is usual with papists, and other monkish men‸ that lie in wait to deceive, to turn the blessed Scriptures into a nose of wax under pretense of allegories and mysteries. Origen was a great admirer of allegories. By the strength of his parts and wanton wit, he turned most of the Scriptures into allegories; and by the just judgment of God upon him, he foolishly understood and absurdly applied ‸ Matt‸ 19:‸12‸ literally: “There be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake,” and so gelded himself. And indeed he might as well have plucked out one of his eyes upon the same account, because Christ saith, “‸It is better…‸to enter into life with one eye, rather than having two eyes to be cast into hell fire‸” (Matt 18:‸9). In all ages, heretics have commonly defended their heresies by translating of Scriptures into allegories. The apostle speaks of such‸ as, denying the resurrection of the body, turn all the testimonies of the resurrection into an allegory, meaning thereby only the spiritual resurrection of the soul from sin, of which sort was Hymenaeus and Philetus, who destroyed the faith of some, saying “‸the resurrection was past already” (‸2 Tim‸ 2:‸17–‸18). And are there not many among us that turn the whole history of the Bible into an allegory, and that turn Christ, sin, death, ‸ the soul, hell, heaven, and all into an allegory? Many have and many do miserably pervert the Scriptures‸ by turning them into vain and groundless allegories. Some wanton wits have expounded paradise to be the soul, man to be the mind, the woman to be the sense, the serpent to be delight, the tree of knowledge of good and evil to be wisdom, and the rest of the trees to be the virtues and endowments of the mind. O friends‸! It is dangerous to bring in allegories where the Scripture doth not clearly and plainly warrant them, and to take those words figuratively which should be taken properly.
The word ταμιεῖον, that is in the Text rendred Cloſet, hath only three moſt uſual ſignifications amongſt Greek Authors. Firſt, it may be taken for a ſecret Chamber, or cloſe and locked Parlour. Secondly, for a Safe or Cupbord, to lay Victuals in. Thirdly, for a locked Cheſt or Cupbord, wherein Treaſure uſually is reſerved.
The word ταμεῖον that is in the text rendered closet, hath only three common meanings amongst Greek authors. First, it may be taken for a secret chamber or close and locked parlor; secondly, for a safe or cupboard to lay food in; thirdly, for a locked chest or cupboard wherein treasure usually is reserved.
The beſt and moſt judicious Interpreters that I have caſt mine eye upon, both of a former and later date, do all expound my Text of p. 6 Private Prayer in retired places, and with them I cloſe: And ſo the main Doctrine that I ſhall gather from the words is this:
The best and most judicious interpreters that I have cast mine eye upon, both of a former and later date, do all expound my text of private prayer in retired places, and with them I close. And so the main doctrine that I shall gather from the words is this:
That Cloſet-Prayer (or Private-Prayer) is an indiſpenſible duty, that5 Chriſt himſelf hath laid upon all that are not willing to lye under the woful brand of being Hypocrites.
- 5. Doct. [dropped from the edition]
Doctrine: Closet prayer or private prayer is an indispensable duty‸ that Christ Himself hath laid upon all that are not willing to lie under the woeful brand of being hypocrites.
I beſeech you ſeriouſly to lay to heart theſe five things.
I beseech you seriously to lay to heart these five things:
Firſt, If any Prayer be a duty, then ſecret Prayer muſt needs be a duty; for ſecret Prayer is as much Prayer as any other Prayer is Prayer; and ſecret Prayer prepares and fits the ſoul for Family-Prayer, and for Publick-Prayer. Secret-Prayer ſweetly enclines, & ſtrongly diſpoſes a Chriſtian to all other religious duties and ſervices.
First, if any prayer be a duty, then secret prayer must needs be a duty; for secret prayer is as much prayer as any other prayer is prayer; and secret prayer prepares and fits the soul for family prayer and for public prayer. Secret prayer sweetly inclines and strongly disposes a Christian to all other religious duties and services.
Ergo. But,
Therefore‸,
Secondly, If Secret Prayer be not an indiſpenſible duty that lyes upon thee, by what authority doth Conſcience ſo upbraid thee, and ſo accuſe thee, and ſo condemn thee, and ſo terrifie thee, as it often doth p. 7 for the neglect of this duty? But,
secondly, if secret prayer be not an indispensable duty that lies upon thee, by what authority doth conscience so upbraid thee, and so accuse thee, and so condemn thee, and so terrify thee, as it often doth for the neglect of this duty? ‸
Thirdly, Was it ever the way or method of God to promiſe again and again a reward, an open reward for that work or ſervice which himſelf never commanded? Surely No. Now to this duty of Secret Prayer, the Lord hath again and again promiſed an open reward, Matth. 6. 6. 18. And therefore without all peradventure this is a duty incumbent upon all Chriſtians.
Thirdly, was it ever the way or method of God to promise again and again a reward, an open reward, for that work or service which He Himself never commanded? Surely not. Now, to this duty of secret prayer, the Lord hath again and again promised an open reward (Matt 6:6, ‸ ‸ 18). And therefore, without any doubt, this is a duty incumbent upon all Christians.
Fourthly, Our Saviour in the Text takes it for granted, that every child of God, will be frequent in praying to his heavenly Father, and therefore he encourages them ſo much the more in the work of Secret Prayer. When you Pray; As if he had ſaid, I know you can as well hear without eares, and live without food, and fight without hands, and walk without feet, as you are able to live without Prayer. And therefore when you go to wait on God, or to give your heavenly Father a viſit, Enter into your p. 8 Cloſet, and ſhut your doors, &c.
Fourthly, our Savior in the text takes it for granted‸ that every child of God‸ will be frequent in praying to His heavenly Father; and therefore‸, He encourages them so much the more in the work of secret prayer. “‸When you pray”—as ‸ if He had said, I know you can as well hear without ears, and live without food, and fight without hands, and walk without feet, as you are able to live without prayer. And therefore, when you go to wait on God, or to give your heavenly Father a visit, enter your closet, and shut your doors, etc.
Fifthly, If Cloſet Prayer be not an indiſpenſible duty that Chriſt hath laid upon all his people, why doth Satan ſo much oppoſe it, why doth he ſo induſtriouſly and ſo unweariedly labour to diſcourage Chriſtians in it, & to take off Chriſtians from it? Certainly, Satan would never make ſuch a fierce & conſtant war, as he doth upon private Prayer; were it not a neceſſary duty, a reall duty, and a ſoul-enriching duty. But more of this you will find in the following diſcourſe; and therefore let this touch ſuffice for the preſent, &c.
Fifthly, if closet prayer be not an indispensable duty that Christ hath laid upon all His people, why doth Satan so much oppose it? Why doth he so industriously and so unweariedly labor to discourage Christians in it, and to take off Christians from it? Certainly, Satan would never make such a fierce and constant war‸ as he doth upon private prayer were it not a necessary duty, a real duty, and a soul-enriching duty. But more of this you will find in the following discourse; and therefore, let this touch suffice for the present‸‸.
Now theſe five things do very clearly and evidently demonſtrate that ſecretly and ſolitarily to hold entercourſe with God is the undoubted duty of every Chriſtian. But for a more full opening and confirmation of this great and important Point, I ſhall lay down theſe Twenty Arguments or Conſiderations, &c.
Now, these five things do very clearly and evidently demonstrate that to hold intercourse with God secretly and solitarily ‸ is the undoubted duty of every Christian. But for a more full opening and confirmation of this great and important point, I shall lay down these twenty arguments or considerations‸‸.