Front matter (continued, part 46)
But notwithstanding all this—yet gracious souls have always sure and choice grounds of consolation; they have the promises, they have the "first fruits of the Spirit," they have union with Christ, and they have right to eternal life—though they have not always sensible comforts. The children of God have always cause to exercise faith and hope in God in their darkest condition, though they have not always actual joy and consolation, Job 13:15; Psalm 42:5. The Comforter always abides with the saints—though he does not always actually comfort the saints, John 1:16. The Spirit many times carries on his sanctifying work in the soul— when he does not carry on his comforting work in the soul; the Spirit many times acts in a way of humiliation—when he does not act in a way of consolation; the Spirit many times fills the soul with godly sorrow— when he does not fill the soul with holy joy. The actings of the Spirit, as to his comforting work, are all of his own sovereign will and pleasure; and therefore he may abide in the soul when he does not actually comfort the soul. But,
[7.] Seventhly, The people of God, first or last, are SEALED by the Spirit: Eph 1:13, "In whom, after you believed, you were sealed by the Holy Spirit of promise." The nature of sealing consists in the imparting of the image or character of the seal, to the thing sealed. To seal a thing is to stamp the character of the seal on it. Now, the Spirit of God does really and effectually communicate the image of God to us, which image consists in righteousness and true holiness. Then are we truly sealed by the Spirit of God when the Holy Spirit stamps the image of grace and holiness so obviously, so evidently upon the soul, as that the soul sees it, feels it, and
can run and read it; then the soul is sealed by the Holy Spirit. So Eph 4:30, "And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption." The person of the Holy Spirit is here set forth in the Greek with a very great energy, such as our tongue is not able fully to express.
Here are three words, that have three articles, every word his several article by itself; the Spirit, not a Spirit; and not holy—but the holy; nor of God—but of that God: 2 Cor 1:22, "Who has also sealed us, and given the pledge of the Spirit in our hearts." In these scriptures you see that the Spirit is a seal. Now, a seal among men is,
First, For secrecy.
Secondly, For distinction.
Thirdly, For authority.
Fourthly, For certainty. A writing sealed is authentic; and for ensuring.
In the three texts last cited, if you compare them together, you may observe these six things:
First, The person sealing, and that is, the Father.
Secondly, In whom, in Christ.
Thirdly, With what seal, the Spirit of promise. Where are all the persons in the Trinity making us sure of our inheritance.
Fourthly, When, after you believed.
Fifthly, The end, which is twofold:
(1.) Subordinate, and that is the certainty of our salvation;
(2.) Ultimate, and that is, the praise of his glory.
Sixthly, The time, how long this seal and earnest shall assure us, and that
is, "until we have the complete possession of what it is in pledge."
To prevent mistakes and disputes about the sealings of the Spirit on the one hand; and to support, comfort, and encourage the poor people of God on the other hand, let me briefly hint at the Spirit's special sealing times.
[1.] First, CONVERSION times are often the Spirit's sealing times, Luke 15:22-23. Upon the prodigal's return, the fatted calf is killed, and the best robe is put upon his back, and the ring is put upon his hand, and shoes on his feet. Some by the robe understand the righteousness of Christ. And by the ring, some understand the pledges of God's love, rings being given as pledges of love; and by the ring others understand the seal of God's Holy Spirit, men using the seal with their rings. Among the Romans the ring was a sign of virtue, honor, and nobility, whereby those who wore them were distinguished from the common people.
I think the main thing intended by the robe and the ring is, to show us, that God sometimes upon the sinner's conversion and returning to him, is graciously pleased to give him some choice manifestations of his gracious pleasure and goodwill, and to seal up to him his everlasting love and favor. And hence it comes to pass that some that are but babes in Christ, 1 Pet 2:2-3; 1 John 2:12-14, are so diligent and active in religious duties, and so conscientious and dexterous in the exercise of their graces. At first conversion, God helps some of his people to read their own names written in legible letters in the book of life, Acts 9:3-6. No sooner are some converted—but the Spirit stamps his seal upon them.
[2.] Secondly, BELIEVING times are sealing times, Eph 1:13. When they were in the very exercise of their faith, when they were acting of their faith, for so much the original imports, the Spirit came and sealed them up to the day of redemption, Rom 15:13; 1 Pet 1:8. He who honors Christ by frequent actings of faith on him, him will Christ honor, by setting his seal and mark upon him.
[3.] Thirdly, HUMBLING times, mourning times, are sealing times. When a holy man was asked, which were the joyfullest days, the comfortablest days, that ever he enjoyed, he answered—his mourning
days. His mourning days were his joyfullest days; and therefore he cried out, "Oh give me my mourning days, give me my mourning days; for they were my joyfullest days." Those were days wherein God sealed up his everlasting love to his soul, Job 22:29; Isa 29:19. When the prodigal had greatly humbled himself before his father, then the best robe and ring were put upon him, Luke 15:17-24. There are none who long for the sealings of the Spirit like humble souls; nor any set so high a price upon the sealings of the Spirit, as humble souls; nor any make so choice an improvement of the sealings of the Spirit, as humble souls. And therefore when men's hearts are humble and low, the Spirit comes and sets the secret-seal of heaven upon them.
[4.] Fourthly, SIN-KILLING, sin-mortifying, sin-subduing times, are the Spirit's sealing times; Rev 2:17, "To him who overcomes will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, that no man knows, but he who receives it."
God will give to the victorious Christian a secret love-token, whereby his soul may rest assured of the unspeakable love of God, and of its freedom from condemnation. White stones were of very great use among the Romans, and among the Athenians, and served to acquit the accused in courts of justice. When malefactors were accused, arraigned, and condemned in their courts, they gave them a black stone in token of condemnation; but when they were acquitted, they gave them white stones, in token of absolution; and to this practice the Holy Spirit seems to allude. He who is victorious over his lusts shall have a new name, "which is better than the names of sons and daughters," Isa 56:5; and he shall have the pardon of his sins written in clear letters upon the white stone, so that he may run and read his absolution. The victorious Christian shall have assurance of the full discharge of all his sins, he shall have a clear evidence of his justification, and a blessed assurance of his eternal election; all which are hidden and mysterious things, to all but those who have experienced and tasted what these sweet meats of heaven mean, 1 John 1:7.
Among the Romans there were solemn feasts held in honor of those who were victorious in their sacred games. Now those who were to be admitted to those feasts were accustomed to have their names written on
white shells, and white stones, and by these tickets they were admitted. Now some think the Holy Spirit alludes to this practice, and so would hint to us a secret mark whereby victorious Christians may be known, and admitted as bidden guests to the heavenly banquet of the hidden, manna, according to Rev 19:9. O sirs! when predominate lusts are brought under, when bosom-sins lie slain in the soul—then the Spirit comes and seals up love, and life, and glory to the soul.
[5.] Fifthly, SUFFERING times are sealing times; Acts 7:55-56,59-60; Rev 1:9-10; 2 Cor 4:15-17. The primitive Christians found them so, and the suffering saints in the Marian days found them so. [Acts 5:40-42; Psalm 71:20-21; and Psalm 94:19; Rev 1:9-10] When the furnace is seven times hotter than ordinary, the Spirit of the Lord comes and seals up a man's pardon in his bosom, and his peace with God, and his title to heaven. When the world frowns most—then God smiles most; when the world puts their iron chains upon the saints' legs—then God puts his golden chains about the saints' necks; when the world puts a bitter cup into one hand—then the Lord puts a cup of consolation into the other hand; when the world cries out, "Crucify them, crucify them!"—then commonly they hear that sweet voice from heaven, "These are my beloved ones, in whom I am well pleased."
Blessed Bradford looked upon his sufferings as an evidence to him that he was in the right way to heaven. And says Ignatius, "It is better for me to be a martyr than to be a monarch."
[6.] Sixthly, SELF-DENYING times are the Spirit's sealing times, Matt 19:27-29. "If anyone wants to be My follower, he must deny himself, take up his cross, and follow Me." Mark 8:34
He must deny sinful self, which takes in a man's lusts.
He must deny natural self, which takes in a man's arts, parts, gifts, and reason.
He must deny religious self, which takes in all a man's religious duties and services, whether ordinary or extraordinary.
He must deny moral self, which includes a freedom from gross, heinous, enormous wickednesses; and a fair, sweet, harmless behavior towards men.
He must deny relative self, which takes in our nearest and dearest relations in the flesh; as wife, children, father, mother, brothers, sisters, etc., Psalm 45:7-11.
Now when a man comes thus universally to deny himself for Christ's sake, and the gospel's sake, and religion's sake, then the Spirit of the Lord comes and seals him up unto the day of redemption. This is a truth confirmed by the experiences of many martyrs now in heaven, and by the testimony of many Christians still alive.
[7.] Seventhly, SACRAMENT times are sealing times. In that "feast of fat things," God by his Spirit seals up his love to his people, and his covenant to his people, and pardon of sin to his people, and heaven and happiness to his people. There are many precious souls who have found Christ in this ordinance, and when they could not find him in other ordinances, though they have sought him sorrowingly. In this ordinance many a distressed soul has been strengthened, comforted and sealed.
I might give you many instances. Take one for all. There was a gracious woman, who, after God had filled her soul with comfort, and sealed up his everlasting love to her, fell under former fears and trouble of spirit, and being at the Lord's supper, a little before the bread was administered to her, Satan seemed to appear to her, and told her that she should not presume to eat; but at that very nick of time, the Lord was pleased to bring into her mind that passage in the Canticles, "Eat, O my friend," Song 5:1. But notwithstanding this, Satan still continued terrifying of her, and when she had eaten, he told her that she should not drink; but then the Lord brought that second clause of the verse to her remembrance, "Drink, yes drink abundantly" (or, "be drunk," as the Hebrew has it) "my beloved" (or, "my loves," as the Hebrew has it;—all faithful souls are Christ's loves), and so she drank also, and presently was filled with such unspeakable joys, that she hardly knew how she got home; which soulravishing joys continued for a two weeks after, and filled her mouth with songs of praise, so that she could neither sleep nor eat, more than she
forced herself to do out of conscience of duty. At the fortnight's end, when God was pleased to abate her measure of joy, she came to a settled peace of conscience, and assurance of the love of God; so that for twenty years after, she had not so much as a cloud upon her spirit, or the least questioning of her interest in Christ. But,
[8.] Eighthly, When God calls his people to some great and noble WORK, when he puts them upon some high services, some difficult duties, some holy and eminent employments—then his Spirit comes and sets his seal upon them: Jer 1:5, "Before I formed you in the belly I knew you: and before you came forth out of the womb I sanctified you, and I ordained you to be a prophet unto the nations." The Lord sending the prophet Jeremiah to denounce most dreadful judgments against a rebellious people, an impudent brazen-faced nation, he assures him of his eternal election, and of his choice presence, and singular assistance in that work that he set him about, Jer 1:8,17-19. Thus the Lord dealt with Peter, James, and John, Matt 17:1-6, and thus be dealt with Paul, Acts 9:1-23.
[9.] Ninthly, When they are taken up into more than ordinary COMMUNION with God—then is the Spirit's sealing time. When was it that the spouse cried out, "My beloved is mine, and I am his!" but when Christ brought her to his banqueting house, and his banner over her was love? Song 2:16; Song 2:3-6, compared, etc.
[10.] Tenthly and lastly, When Christians give themselves up to PRIVATE PRAYER, when Christians are more than ordinarily exercised in secret prayer, in closet duties—then the Spirit comes and seals up the covenant and the love of the Father to them. When Daniel had been wrestling and weeping, and weeping and wrestling all day long with God in his closet, then the angel tells him, "that he was a man greatly beloved of God." Dan 9:20-23.
There was a gracious woman who, after much frequenting of sermons, and walking in the ways of the Lord, fell into great desertions; but being in secret prayer, God came in with abundance of light and comfort, sealing up to her soul that part of his covenant, namely, "I will take the stony heart out of their flesh, and will give them an heart of flesh; that they may walk in my statutes, and keep my ordinances, and do them: and
they shall be my people, and I will be their God," Ezek 11:19-20.
And thus I have given you a brief account of the Spirit's special sealing times. Now mark, this seal God sets upon all his wares, upon all his adopted children; for sooner or later, all of God's children are sealed with this seal. God sets his seal of regeneration, he stamps his image of holiness upon all his people, to difference and distinguish them from all profane, immoral, and hypocritical people in the world, John 3:3; 2 Thess 2:13; Heb 12:14. Doubtless the sanctifying work of the Holy Spirit, imprinting the likeness and lineaments of God's image of righteousness and holiness upon man, as a seal or signet does leave an impression and stamp of its likeness upon the thing sealed, is the seal of the Spirit spoken of in Scripture: 2 Tim 2:19, "The foundation of God stands sure, having this seal, The Lord knows those who are his. And let everyone who names the name of Christ depart from iniquity."
But to prevent mistakes, you must remember, that though the Spirit of the Lord, first or last, will set his seal upon every real saint—yet the impression of that seal is not alike visible in all; for some bear this impression as babes, others as men grown up to some maturity. All God's adopted children bear this impression truly—but none of them bear it perfectly in this life. Sometimes this seal of regeneration, this seal of holiness is so plain and obvious that a man may run and read it in himself and others; and at other times it is so obscure and dark, that he can hardly discern it, either in himself or others. This seal is so lively stamped on some of God's people, that it discovers itself very visibly, eminently, gloriously; but on others it is not alike visible. And thus I have made it evident by these seven particulars, that all the children of God have the Spirit of God.
Now mark, the Spirit of God, who is in all the saints, is a Spirit of prayer and supplication: Rom 8:15, "You have received the Spirit of adoption, whereby we cry, Abba, Father." While the child is in the womb it cannot cry—but as soon as it is born it cries. While Paul did lie in the womb of his natural estate, he could not pray; but no sooner was he born of the Spirit —but the next news is, "Behold he prays!" Acts 9:11. Prayer is nothing but the turning of a man's inside outward before the Lord. The very soul of prayer lies in the pouring out of a man's soul into the bosom of
God. Prayer is nothing but the breathing that out before the Lord that was first breathed into us by the Spirit of the Lord. Prayer is nothing but a choice, a free, a sweet, and familiar fellowship of the soul with God. Certainly, it is a great work of the Spirit to help the saints to pray: Gal 4:6, "Because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father." God has no stillborn children. The gemination, "Abba, Father," notes fiducial, filial, and vehement affection. Abba is an Hebrew word; Father is a Greek word, whereby is signified the union of the Hebrews and Grecians, or the Jews and Gentiles, in one church, "Abba, Father." In Christ the cornerstone, both Jews and Gentiles are joined.
The word Abba, say others, signifies father in the Hebrew tongue, which the apostle here retains, because it is a word full of affection, which young children retain almost in all languages, when they begin to speak. And he adds the word Father, not only to expound the same—but also the better to express the eager movings and the earnest and vehement desires and singular affections of believers, in their crying unto God; even as Christ himself redoubled the word Father, Mark 14:36, to the same purpose, when he was in his greatest distress. This little word Father, says Luther, lisped forth in prayer by a child of God, exceeds the eloquence of Demosthenes, Cicero, and all other so famed orators in the world.
It is certain that the Spirit of God helps the saints in all their communions with God, namely, in their meditations of God, in their reading and hearing of the word of God, in the communions one with another, and in all their solemn addresses to God. And as to this the apostle gives us a most special instance in that Rom 8:26, "Likewise the Spirit also helps our infirmities: for we know not what we should pray for as we ought; but the Spirit himself makes intercessions for us with groanings which cannot be uttered." When we are to pray, there is in us sometimes an infirmity of ignorance, so that we know not what to pray for, either in regard of the matter or the manner. And there is in us at other times an infirmity of pride and conceitedness, so that we cannot pray with that humility and lowliness of spirit as we should, spiritual pride having puffed up our prayers. Sometimes there is in us an infirmity of deadness, dullness, drowsiness, etc., so that we cannot pray with that warmth, heat, life,
spirit, and fervency, as we should, or as we would. And at other times there is in us an infirmity of unbelief and slavish fears, so that we cannot pray with that faith and holy boldness, as befits children who draw near to a throne of grace, to a throne of mercy, etc. But now the Spirit helps these infirmities by way of instruction, prompting and teaching us what to pray for, and how we should spell our lesson; and by telling us as it were within, what we should say, and how we should sigh and groan; and by rousing and quickening, and stirring of us up to prayer, and by his singular influence and choice assistance opening and enlarging our hearts in prayer; and by his tuning the strings of our affections, he prepares us and fits us for the work of supplication.
Now, all the saints having the Spirit, and the Spirit being a Spirit of prayer and supplication, there is no reason in the world why a saint should say, 'I would pray in secret—but I cannot pray, I cannot pour out my soul nor my complaint before the Lord in a corner.'
(6.) Sixthly and lastly, You say you can not pray, you have not the gifts and abilities which others have. But you can manage your callings, your worldly business as well as others; and why then can you not pray as well as others? Ah, friends! did you but love private prayer as well as you love the world, and delight in private prayer as much as you delight in the world, and were your hearts as much set upon closet-prayer as they are set upon the world—you would never say you could not pray, yes, you would as quickly pray as well as others. It is not so much from lack of ability to pray in secret, that you don't pray in secret; as it is from lack of desire, and lack of heart to pray in secret, that you don't pray in secret.
Jacob's love to Rachel, and Shechem's love to Dinah, carried them through the greatest difficulties, Gen 29 and Gen 34. Were men's affections but strongly set upon private prayer, they would quickly find abilities to pray. He who sets his affections upon a virgin, though he be not learned nor eloquent, will find words enough to let her know how his heart is taken with her. The application is easy. He in Seneca complained of a thorn in his foot, when his lungs was rotten. So many complain of lack of ability to pray in their closets, when their hearts are rotten. Sirs! do but get better hearts, and then you will never say you can't pray. It is one of the saddest sights in all the world, to see men strongly parted and
gifted for all worldly businesses, to cry out that they can't pray, that they have no ability to pour out their souls before the Lord in secret. You have sufficient parts and gifts to tell men of your sins, your needs, your dangers, your difficulties, your mercies, your deliverances, your duties, your crosses, your losses, your enjoyments, your friends, your foes; and why then are you not ashamed to complain of your want of parts and gifts, to tell those very things to God in a corner, which you can tell to men even upon the housetops? etc. But,
Objection 4. Fourthly, Some may further object and say, God is very well acquainted with all our needs, necessities, straits, trials; and there is no moving of him to bestow any favors upon us, which he does not intend to bestow upon us, whether we pray in our closets or no; and therefore to what purpose do you press secret prayer so hard upon us? etc.
To this objection I shall give these answers.
(1.) First, That this objection lies as strong against family prayer and public prayer, as it does against private prayer. God knows all your needs and necessities, all your straits and trials, etc., and therefore what need you pray in your family, what need you attend public prayers in the communion of saints? There is no wringing of any mercy out of the hands of heaven, which God does not intend to bestow. This objection faces all kind of prayer, and fights against all kinds of prayer. But,
(2.) Secondly, I answer, That private prayer is that piece of divine worship and adoration, it is a part of that homage which we owe to God upon the account of a divine command, as I have already proved. Now, all objections must bow before the face of divine commands; as Joseph's brethren bowed before him, Gen 42:6; or as king Ahasuerus his servants bowed before Haman, Esther 3:2. Indeed, every objection that is formed up against a divine command, should fall before it, as Dagon fell before the ark, or as Goliath fell before David. He who casts off private prayer under any pretense whatever, he casts off the dominion of God, the authority of God, and this may be as much as a man's life and soul is worth. But,
(3.) Thirdly, I answer, Though prayer is not the ground, nor the
cause of obtaining favors and mercies from God—yet it is the means, it is the silver channel, it is the golden pipe, through which the Lord is pleased to convey to his people all temporal, spiritual, and eternal favors, [Isa 55:6; James 1:5; Isa 62:7; Psalm 22:24] Ezek 36:26-37. "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened." Matthew 7:7-8.
God promises to give them the cream, the choicest, the sweetest of all spiritual, eternal, and temporal blessings; but mark, Ezek 36:37, "I will yet for this be inquired of by the house of Israel, to do it for them." Though God is very prompt and ready to bestow upon his people the best and the greatest of blessings—yet he will by prayer be sought unto for the actual enjoyment of them. He who has no heart to pray for a mercy, he has no ground to believe that ever God will give him the mercy. There is no receiving without asking, no finding without seeking, no opening without knocking. The threefold promise annexed to the threefold precept in Matt 7:7, should encourage all Christians to be instant, fervent, and constant in prayer. The proud beggar gets nothing from men, and the dumb sinner gets nothing of God. As there is no mercy too great for God to give, so there is no mercy too little for us to crave. Certainly that man has little worth in him who thinks any mercy not worth a seeking. But,
(4.) Fourthly and lastly, I answer, Every Christian should labor to enjoy his mercies in mercy; he should labor to have his blessings blessed unto him; he should labor to have "the good will of him who dwelt in the bush," with all he has, Gen 22:17. Now this is an everlasting truth, a maxim to live and die with, that whatever mercy comes not in upon the wing of prayer is not given in mercy. Oh, how sweet is that mercy that comes flying in upon the wing of prayer! How sweet was that water to Samson which streamed to him in the channel of private prayer, Judg 15:19; he called the name of it En-hakkcore, the well of him who prayed. Samson prayed as for life, and that water that was handed to him was as sweet as life. Every mercy which is gathered by the hand of prayer is as sweet as the rose of Sharon, Song 2:1. But that mercy which comes not in at the door of prayer, comes not in at the right door; and that
mercy that comes not in at the right door will do a man no good: such mercies will make themselves wings and fly from us, Prov 23:5.
Every Christian should narrowly look that all his mercies are sanctified mercies. Now, every mercy is sanctified by the word and prayer, 1 Tim 4:4-5. Prayer prepares and fits us for mercy, and mercy for us. It is prayer which gives us a right and holy use of all our mercies. Such mercies are but great miseries, which come not in upon the wing of prayer. Prayerless men's mercies are all given in wrath; yes, their blessings are cursed unto them, Prov 3:33; Mal 2:2. Look! as every sacrifice was to be seasoned with salt, so every mercy is to be sanctified by prayer. Look! as gold sometimes is laid not only upon cloth and silks—but also upon silver itself, so prayer is that golden duty that must be laid not only upon all our natural and civil actions, as eating, drinking, buying, selling, etc.—but also upon all our silver duties, upon all our most religious and spiritual performances, as hearing, reading, meditating, conference, churchfellowship, breaking of bread, etc.
Certainly prayer is very necessary to make every providence, and every ordinance, and every mercy—to be a blessing to us. Every mercy that comes in upon the wing of private prayer is a double mercy; it is a greatbellied mercy; it is a mercy that has many mercies in the womb of it. Happy is that Christian who can lay his hand upon every mercy that he enjoys, and say of them all as once Hannah said of her Samuel: 1 Sam 1:27, "For this child I prayed, and the Lord has given me my petition which I asked of him." But,
Objection 5. Fifthly, Some may further object and say, I would drive a private trade with God, I would exercise myself in secret prayer—but I lack a convenient place to retire into; I lack a private corner to unbosom my soul to my Father in, etc.
To this objection I shall give these three short answers:
(1.) First, I suppose this objection concerns but a few Christians in our days. That God who has given a Christ to believers does commonly give them a convenient corner to enjoy private communion with himself in, Rom 8:32. Most Christians, I am afraid, do rather lack a heart for private
prayer, than a convenient place for private prayer. What men set their hearts upon, they will find time and place to effect it, whether it be good or whether it be evil, whether it concerns temporals or spirituals, whether it concerns this world or another world, this life or eternal life. If most men would but get better hearts, they would quickly find or make convenient places for private prayer. He who has an inflamed love to God will certainly find out a corner to enjoy secret communion with God. True lovers will find out corners to enjoy one another in. How many men are there, who can easily find out private places for their dogs to lie in, and their swine to sleep in, and their horses to stand in, and their oxen to feed in, etc., who can't find out a private place to seek the face of God in! But did these men but love their God, or their souls, or private prayer, or eternity, as well or better than their beasts, they would not be such brutes but that they would quickly find out a hole, a corner, to wait upon the Lord in. But,
(2.) Secondly, I answer, If a Christian be on the top of a house with Peter, he may pray there; or if he be walking in the field with Isaac, he may pray there; or if be on the mountain with Christ, he may pray there; or if he be behind the door with Paul, he may pray there; or if he be waiting at table with Nehemiah, he may secretly pray there; or if he be in a forest, he may pray there, as the primitive Christians in times of persecution did; or if he be behind a tree, he may pray there; or if he be by the sea side, he may pray there, as the apostles did. It was a choice saying of Austin, "Every saint is God's temple," says he, "and he who carries his temple about him, may go to prayer when he pleases." Some saints have never had so much of heaven brought down into their hearts, as when, they have been with God in a corner. Oh the secret manifestations of divine love, the secret kisses, the secret embraces, the secret influences, the secret communion with God, that many a precious Christian has had in the most solitary places: it may be behind the door, or behind the wall, or behind the hedge, or behind the arbor, or behind the tree, or behind the rock, or behind the bush, etc. But,
(3.) Thirdly, and lastly, Did you never in your unregenerate estate make use of all your wits, and parts, and utmost endeavors, to find out convenient seasons, and secret corners, and solitary places—to sin in, and
to dishonor your God in, and to undo your own and others' souls in? Yes! I remember with shame and blushing, that it was so with me when I was dead in trespasses and sins, and walked according to the course of this world, Eph 2:1-3. Oh, how much then does it concern you in your renewed, sanctified, and raised estate, to make use of all your wits, and parts, and utmost endeavors, to find out the fittest seasons, and the most secret corners, and solitary places you can, to honor your God in, and to seek the welfare of your own and others' souls in! Oh that men were but as serious, studious, and industrious, to find out convenient seasons, secret places to please and serve and glorify the Lord in—as they have been serious, studious, and industrious to find out convenient seasons, and secret places to displease and grieve the Spirit of the Lord in. But,
Objection 6. Sixthly, and lastly, others may further object and say, We would be often in private with God, we would give ourselves up to closetprayer—but that we can no sooner shut our closet doors—but a multitude of infirmities, weaknesses, and vanities do face us, and rise up against us. Our hearts being full of distempers and follies; and our bodies, say some, are under great indispositions; and our souls, say others, are under present indispositions; and how then can we seek the face of God in a corner? how can we wrestle with God in our closets? etc.
Now, to this objection I shall give these six answers.
(1.) If these kinds of reasonings or arguings were sufficient to shut private prayer out of doors, where does that man or woman live, that husband or wife, that father or child, that master or servant—who would ever be found in the practice of that duty? [Psalm 40:12; Psalm 51:5; Rom 7:15,24; Psalm 130:3; 1 Cor 4:4; 2 Chron 6:36; Phil 3:12] Where is there a person under heaven whose heart is not full of infirmities, weaknesses, follies, and vanities; and whose body and soul is not too often indisposed to closet duties? 1 Kings 8:46, "If they sin against you, for there is no man who sins not, etc." Eccles 7:20, "For there is not a just man upon the earth that does good and sins not." Prov 20:9, "Who can say, I have made my heart clean, I am pure from my sin?" Job 14:4, "Who can bring a clean thing out of an unclean? not one." Job 9:30-31, "If I wash myself with snow-water, and make my hands ever so clean; yet shall you plunge me in the ditch, and my own clothes shall abhor me." Job 9:20, "If I justify
myself, my own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse." Psalm 143:2, "And enter not into judgment with your servant: for in your sight shall no man living be justified." James 3:2, "For in many things we all offend." 1 John 1:8, "If we say we have no sin, we deceive ourselves, and the truth is not in us."
Such who affirm that men may be fully perfect in this life, or without sin in this life—they do affirm that which is expressly contrary to the Scriptures last cited, and to the universal experience of all saints, who daily feel and lament over that body of sin and death which they bear about with them; yes, they do affirm that which is quite contrary to the very state or constitution of all the saints in this life. In every saint, "the flesh lusts against the Spirit, and the Spirit lusts against the flesh, and these are contrary one to the other, so that they cannot do the things that they would," Gal 5:17. In every Christian man there are two men, the old man and the new; the one must be daily put on, and the other daily put off, Eph 4:22-24. All saints have a law in their members rebelling against the law of their minds; so that the good that they would do, they do not; and the evil that they would not do, that they do, Rom 7:23,25, comp. They have two contrary principles in them, from whence proceeds two manner of actions, motions, and inclinations, continually opposite one to another. Hence it is that there is a continual combat in them, like the struggling of the twins in Rebekah's womb.
An absolute perfection is peculiar to the triumphant state of God's elect in heaven: heaven is the only privileged place, where no unclean thing can enter in, Rev 23:21; that is the only place where neither sin nor Satan shall ever get footing. Such as dream of an absolute perfection in this life, do confound and jumble heaven and earth together; the state of the church militant, with the state of the church triumphant, which are certainly distinct both in time and place, and in order, measure, and attendants, Heb 12:22-23. This dangerous opinion of absolute perfection in this life, shakes the very foundation of religion, and overthrows the gospel of grace; it renders the satisfaction of Christ, and all his great transactions, null and void; it tells the world that there is no need of faith, of repentance, of ordinances, of watchfulness. Those who say they have no sin, say they have no need of the blood of Christ to cleanse them from
sin, 1 John 1:7. Such as say they have no sin, say they have no need of faith to rest upon Christ for imputed righteousness to justify their persons. Such as say they have no sin, say they have no need of Christ as king to subdue their lusts; nor as priest, to expiate offences; nor as prophet, to teach and instruct them; nor as a Savior, to save them from their sins, or from wrath to come, Matt 1:21; 1 Thess 1:10. Those who have a perfect righteousness of their own, need not be indebted to Christ for his pure, perfect, spotless, matchless righteousness. Such as are without sin have no cause to repent of sin, nor yet to watch against sin. Such as are perfect cannot say, 'We are unprofitable servants.'
But are they indeed just? Then they must live by faith, Heb 2:4. Are they men, and not angels? Then they must repent, Acts 17:30, "For now he commands all men everywhere to repent." Surely the best of men— are but men at the best. Oh how bad those men must be, who make God himself a liar, 1 John 1:10. But if these men are absolutely perfect, how comes it to pass that they are afflicted and diseased as other men? How comes it to pass that they eat, and drink, and sleep, and buy, and sell, and die as other men? Are these things consistent with an absolute perfection? Surely not! An absolute perfection is not a step short of heaven; it is heaven on this side heaven; and those who would obtain it must step to heaven before they have it. But,
(2.) Secondly, I answer, That this objection lies as strong against familyprayer, and against all other kind of prayer, as it does against closetprayer. He who shall upon any grounds make this objection a great bugbear to scare his soul from closet-prayer; he may upon the same ground make it a great bugbear to scare his soul not only from all other kind of prayer—but from all other duties of religion also, whether private or public. The spirit of this objection fights against all religion at once; and therefore you should say to it, as Christ said to Peter, "Get behind me, Satan!" But.
(3.) Thirdly, I answer, It is not the infirmities and weaknesses of a Christian which are known, lamented, bewailed, and resisted—that can obstruct or hinder the efficacy and success of his prayers. A spiritual infirmity is the indisposition of the soul, which arises from a weakness of grace. Let me clear up this in a few instances. Jonah, you know, was a
man full of sinful passions, and other weaknesses, etc., and yet his prayer was very prevalent with God: Jon 2:1-2,7,10, compared.
So Elijah's prayers were exceeding prevalent with God; he could open and shut heaven at his pleasure; and yet subject to like passions as we are, James 3:17. Elijah was a man of extraordinary sanctity and holiness, a man who lived in heaven while he dwelt on earth; Enoch-like, he walked with God, and yet subject to like passions as we are, 1 Kings 19:8; Rom 11:2-3. God did in an eminent way communicate to him his counsel and secrets; he lay in the bosom of the Father; and yet was a man subject to like passions as we are. He was a very powerful and prevalent prophet; his very name imports as much; Eli-jah signifies my strong God. In that 1 Kings 17:1, it is Eli-jahu, that is, the Lord is my strong God; and yet subject to like passions as we are. He was a man much in fasting and prayer; he was an inferior mediator between God and his people; and yet subject to like passions as we are.
Now because some from hence might object and say, No wonder if such a man as he was, could by his prayers open and shut heaven at his pleasure; but I am a poor, weak, low, sinful, and unworthy creature; I am full of infirmities, weaknesses, and passions; and shall my prayers ever find access to God, and acceptance with God, or gracious answers and returns from God? Now to obviate this objection, and to remove this discouragement out of the thoughts and hearts of poor sinners, the Holy Spirit adds this clause, that he was not a God, nor an angel—but a man, and such a man as was not exempted from common infirmities; for he had his passions, frailties, and weaknesses as well as other saints; intimating to us, that infirmities in the lowest saints should no more prejudice the acceptance and success of their prayers with God, than they did in Elijah himself.
The word passion sometimes signifies, first, a motion of the sensual appetite, arising from the imagination of good or ill, with some commotion of the body; secondly, sometimes passions signify sinful infirmities, sinful perturbations of the mind; and thirdly, sometimes passion is taken more strictly for the especial affection of sinful anger and wrath, which Chrysostom calls a short devil. It makes a man speak he knows not what, as you may see in Jonah; and to do he knows not what,
as you may see in Saul. Now in these two last senses Elijah was a man subject to like passions as we are, and yet a man so potent with God, that by private prayer he could do even what he desired in the court of heaven.
In 1 Sam 21, you may read of David's bold lies, and of his other failings, infirmities, and unseemly carriages before Achish, king of Gath, and for which he was turned out of the king's presence, under the notion of a madman; and yet at that very time he prays, and prevails with God for favor, mercy, and deliverance: Psalm 34:4, "I sought the Lord, and he heard me, and delivered me out of all my fear." But when was this? Read the title of the psalm, and you shall find it: "A psalm of David, who changed his behavior before Abimelech, who drove him away, and he departed."
In Num 20:10-12, Moses' infirmities are pointed out.
First, You have there his immoderate anger.
(2.) His speaking to the people, when he should have spoken to the rock, Num 20:8.
(3.) His smiting of it, when he should only have spoken to it with the rod in his hand; and smiting it twice, as in a pang of passion and impatience.
(4.) His distrusting of the Lord's word, Num 20:12.
(5.) His reviling of the people, when he should have convinced them, "Hear, you rebels."
(6.) He seems to be so offended at his commission, that he can hardly forbear murmuring: "Must we bring water out of the rock?" Mark that word, "must we." Oh how is the meekest man in all the world transported into passion, and anger, and unbelief, and hurried into sad indecencies! Num 12:3. And yet there was not a man on earth whose prayers were so powerful and prevalent with God as Moses' were, Psalm 106:23; Exod 32:9-15; Exod 33:11-17; Exod 14:13-16, etc.
So king Asa was a man full of infirmities and weaknesses; he relies on the king of Syria, and not on the Lord, 2 Chron 16:7-13; he is very impatient,
and under a great rage upon the prophet's reproof. He imprisons the prophet; he oppressed some of the people; or, as the Hebrew has it, "he crushed," or he trampled upon some of the people at the same time; and being greatly diseased in his feet, he sought to the physicians and not to the Lord. And yet this man's prayer was wonderfully prevalent with God, 2 Chron 14:11-15.
The saints' failings and infirmities can never make void those gracious promises by which God stands engaged to hearken to the prayers of his people, Psalm 50:15; Isa 30:19, and Isa 65:24. God's hearing of our prayers does not depend upon sanctification—but upon Christ's intercession; not upon what we are in ourselves—but upon what we are in the Lord Jesus; both our persons and our prayers are acceptable in the beloved, Eph 1:6; 1 Pet 2:5. When God hears our prayers, it is neither for our own sakes nor yet for our prayers' sake—but it is for his own sake, and his Son's sake, and his glory's sake, and his promise's sake, etc.
Certainly God will never cast off his people for their failings and infirmities.
First, It is the glory of a man to pass by infirmities, Prov 19:11. Oh how much more, then, must it be the glory of God to pass by the infirmities of his people!
Secondly, Saints are children; and what father will cast off his children for their infirmities and weaknesses? Psalm 103:13-14; 1 Cor 12:27.
Thirdly, Saints are members of Christ's body; and what man will cut off a limb because there is a scab or wart upon it? "What man will cut off his nose," says Luther, "because there is some filth in it?"
Fourthly, Saints are Christ's purchase; they are his possession, his inheritance. [Eph 1:22-23; 1 Cor 6:20; 1 Cor 7:23; 1 Pet 1:18-20] Now what man is there that will cast away, or cast off his purchase, his possession, his inheritance, because of thorns, bushes, or briars that grow upon it?
Fifthly, Saints are in a marriage-covenant with God, Hos 2:19-20. Now what husband is there that will cast off his wife for her failings and infirmities? So long as a man is in covenant with God, his infirmities can't cut him off from God's mercy and grace. Now it is certain a man may have very many infirmities upon him, and yet not break his covenant with God, for no sin breaks a man's covenant with God but such as unties the marriage knot.
As in other marriages, every offence or infirmity does not disannul the marriage union; it is only the breach of the marriage vow, namely, adultery, which unties the marriage knot; so here it is only those sins which breaks the covenant, which unties the marriage knot between God and the soul: (1) When men freely subject to any lust as a new master; or, (2.) When men take another husband; and this men do, when they enter into a league with sin or the world, when they make a new covenant with hell and death, Isa 28:15,18. Now from these mischiefs God secures his chosen ones. In a word, if God should cast off his people for their failings and infirmities, then none of the sons or daughters of Adam could be saved: "For there is not a just man upon the earth that does good and sins not," Eccles 7:20. Now if God will not cast off his people for their infirmities, then certainly he will not cast off the prayers of his people because of those invincible infirmities which hang upon them; and therefore our infirmities should not discourage us, or take us off from closet prayer, or from any other duties of religion. But,
(4.) Fourthly, I answer, The more infirmities and weaknesses hang upon us, the more cause have we to keep close and constant to our closetduties. If grace is weak, the omission of private prayer will make it weaker. Look! as he who will not eat will certainly grow weaker and weaker; so he who will not pray in his closet will certainly grow weaker and weaker. If corruptions are strong, the neglect of private prayer will make them stronger. The more the remedy is neglected, the more the disease is strengthened. Whatever the distempers of a man's heart be, they will never be abated—but augmented, by the omission of private prayer. The more bodily infirmities hang upon us, the more need we have of the physician; and so the more sinful infirmities hang upon our souls, the more need we have of private prayer. All sinful omissions will make
work for repentance, for hell, or for the physician of souls. Sinful omissions lead to sinful commissions, as you may see in the angels that fell from heaven to hell, and in Adam's fall in paradise.
Origen going to comfort and encourage a martyr who was to be tortured, was himself apprehended by the officers, and constrained either to offer to the idols, or to have his body tortured; of which hard choice, to save his life, he bowed unto the idol; but afterwards, making a sad confession of his foul fact, he said, "That he went forth that morning before he had been with God in his closet;" and so peremptorily concludes, "that his neglect of prayer was the cause of his falling into that great sin."
The neglect of one day, of one duty, of one hour, would undo us forever, if we had not an advocate with the Father, 1 John 2:1-2. Those years, those months, those weeks, those days, those hours that are not filled up with God, with Christ, with grace, with duty, will certainly be filled up with vanity and folly. All omissions of duty, will more and more unfit the soul for duty. A key thrown aside, gathers rust; a pump not used, will be hard to work; and armor not used, will not be bright, etc. Look! as sinful commissions will stab the soul; so sinful omissions will starve the soul. Such as live in the neglect of private prayer may well cry out, Isa 24:16; Job 16:8, "Our leanness, our leanness!" And therefore away with all these pleas and reasonings about infirmities, and weaknesses, and indispositions, and address yourselves to closet prayer! But,
(5.) Fifthly, I answer, It may be your distemper and indisposition of body is not so great—but that you can buy, and sell, and get gain. Notwithstanding your aching head, and your shooting back, and your pained sides, and your feeble knees—yet you can, with Martha, cumber yourself about your worldly affairs. In that Song 5:3, Christ calls upon his spouse to open the door, and let him in. But sin and shifting coming into the world together, see how poorly and unworthily she labors to shift Christ off: "I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?" Rather than she will make no excuse for herself, she will make a silly excuse, a worthless excuse. She was not a mere child; and what a great business had it been for her to have risen to have let in such a guest, who brings everything with him that heart can wish or need require, Rev 3:17-18. She was not grown so decrepit with old
age—but that she was able to make herself ready; at least, she might easily have slipped on her morning-coat and stepped to the door without any danger of taking cold, or of being wet to the skin, and so have let him in, who never comes empty-handed, Rev 22:12; yes, who was now come full of the dew of divine blessings to enrich her; for so some sense those words, "My head is filled with dew, and my locks with the drops of the night." Oh, the frivolous pretenses, and idle excuses that even gracious people are apt sometimes to take up to over-color their neglect of duty!
But some may say, It may be the spouse of Christ was asleep. Oh no! for she says, Song 5:2, "I sleep—but my heart wakes." She slept with open eyes, as the lion does; she slept but half-sleep; though her outward man was drowsy—yet her inward man was wakeful; though the flesh took a nap—yet her spirit did not nod.
Oh! but it may be Christ made no noise, he gave no notice that he was at the door! O yes! he knocked and knocked by the hammer of his word, and the hand of his Spirit; he knocked by outward corrections and inward admonitions; he knocked by providences, and he knocked by mercies. His importunity and vehemency for admission was very great.
Oh! but it maybe he did but only knock, he should have called as well as knocked; for none but madmen would open their doors in the night, except they knew the voice of him who knocks. Oh yes! he did not only knock—but called also.
Oh! but it may be she did not know his voice, and therefore she would not open. No chaste wife will at unseasonable hours arise and open her doors unto a stranger, especially in her husband's absence. Oh yes, she knew his voice: Song 5:2, "It is the voice of my beloved who knocks." She was not so fast asleep—but that she knew the voice of her beloved from all other voices, and could tell every tittle that he said. The calls of Christ were so strong, so loud, and his pulsations so mighty, that she could not but know and confess, that it was the voice of her beloved, though she was not so respectful and dutiful as to obey that voice.
Oh! but it may be Christ knocked and called, like a friend in his journey, only to inquire how it was with her, or to speak to her at the window. Oh
no! he speaks plainly, he speaks with authority, "Open to me!"
Oh! but it may be she had no power to open the door. Oh yes; for when he commands his people to open, he lends them a key to open the door, that he may enter in, Phil 1:6,13; 1 Cor 15:10. Infused grace is a living principle that will enable the soul to open to Christ. If a man be not a free agent to work and act by the helps of grace received, to what purpose are counsels, commands, exhortations and directions, given to perform this, and that, and the other work? And certainly it is our greatest honor and happiness in this world to cooperate with God in those things which concern his own glory, and our own internal and eternal good.
Oh! but it may be Christ had given his spouse some distaste, or it may be he had let fall some hard words, or some unkind speeches, which made her a little froward and petulant. Oh no! for he owns her as his beloved, and courts her highly, with the most winning and amicable terms of love: "My sister, my love, my dove, my undefiled, or my perfect one." He calls her so for her dovelike simplicity, purity, and integrity. All these endearing and honoring titles, are the rhetoric of divine love; and should have been as so many sacred engagements upon her, to open to her beloved.
Oh! but it may be Christ was too quick for her, it may be he gave but a knock and a call, and was gone before she could rise and open the door. O no! Christ stayed until his head was filled with dew, and his locks with the drops of the night; which most passionate expression notes the tender goodness, patience, and gentleness of our Lord Jesus, who endures far greater and harder things for his spouse's sake, than ever Jacob did for his Rachel's sake.
After Christ had suffered much for her sake, and waited her leisure a long while, she very unkindly, and very unmannerly, and unworthily turns her back upon all his sweet and comfortable compellations, and blessed and bleeding embracements, and turns him off to look for his lodging in some other place; so that he might well have said, Is this your kindness to your friend, your husband, your Lord—to allow him to stand bareheaded, and that in foul weather, yes, in the night time, wooing, entreating, and beseeching admittance; and yet to turn him off as one in whom your soul
could take no pleasure?
Now, if you will but seriously weigh all these circumstances in the balance of the sanctuary, you may run and read the fault and folly, the weakness and madness, the slightness and laziness of the spouse; and by her you may make a judgment of those sad and sinful distempers that may seize upon the best of saints, and see how ready the flesh is to frame excuses; and all to keep the soul off from duty, and the doors fast bolted against the Lord Jesus.
It is sad when men are well enough to sit, and chat, and trade in their shops—but are not well enough to pray in their closets. Certainly, that man's heart is not right with God, at least at this time, who, under all his bodily distempers, can maintain and keep up his public trade with men— but is not well enough to maintain his private trade with heaven. Our bodies are but dirt, handsomely fashioned. We derive our pedigree from the dirt, and are akin to clay. One calls the body "the blot of nature;" another calls it the "the soul's beast," "a sack of dung," "worms' food;" another calls it "a prison," "a sepulcher;" and Paul calls it "a body of vileness." "All your life you will sweat to produce food, until your dying day. Then you will return to the ground from which you came. For you were made from dust, and to the dust you will return." Genesis 3:19. Now for a man to make so much ado about the distempers of his body to excuse the neglects of his soul, is an evil made up of many evils.
But really, sir, I am so ill, and my body is so distempered and indisposed, that I am not able to mind or meddle with the least things of the world! Well! if this be so, then know that God has on purpose knocked you off from the things of this world, that you may look the more effectually after the things of the eternal world. The design of God in all the distempers that are upon your body, is to wind you more off from your worldly trade, and to work you to follow your heavenly trade more close. Many a man had never found the way to his closet, if God by bodily distempers had not turned him out of his shop, his trade, his business, his all, etc.
Well, Christians! remember this once for all, if your indisposition to closet prayer does really arise from bodily distempers, then you may be confident that the Lord will pity you much, and bear with you much, and
kindly accept of a little. You know how affectionately parents and kind masters treat their children and servants, when they are under bodily distempers and indisposition; and you may be confident that God will never treat you worse. Ponder often upon that Ezek 34:4,16,21-22. But,
(6.) Sixthly, and lastly, I shall answer this objection by way of distinction, thus: FIRSTLY, There is a voluntary indisposition to private prayer; and there is an involuntary indisposition to private prayer.
There is a voluntary indisposition, and that is when a man, by his willful sinning against light, knowledge, conviction, etc., contracts that guilt that lies as a load upon his conscience. Now guilt makes the soul shy of God; and the greater the guilt is, the more shy the soul is of drawing near to God in a corner. The child that is sensibly under guilt hides himself; as Adam did, in the day from his father's eye, and at night he slips to bed, to avoid either a chiding or a whipping from his father, Gen 3:7-8. Guilt makes a man fly from God, and fly from prayer. It is a hard thing to look God in the face, when guilt stares a man in the face, Job 11:14-15. Guilt makes a man a terror to himself, Jer 20:3-4; now when a man is a terror to himself, he is neither fit to live, nor fit to die, nor fit to pray.
When poison gets into the body, it works upon the vitals, and it weakens the vitals, and it endangers life, and unfits and indisposes a man to all natural actions. It is so here; when guilt lies heavy upon the conscience, it works upon the soul, it weakens the soul, it endangers the soul, and it does greatly unfit and indispose the soul to all holy actions. Guilt fights against our souls, our consciences, our comforts, our duties, yes, and our very graces also, 1 Pet 2:11. There is nothing which wounds and lames our graces like guilt; there is nothing which weakens and wastes our graces like guilt; there is nothing which hinders the activity of our graces like guilt; nor there is nothing which clouds our evidences of grace like guilt. Look! what water is to the fire, that our sinnings are to our graces, evidences, and duties. Guilt is like Prometheus' vulture, which ever lies gnawing. It is better with Evagrius to lie on a bed of straw with a good conscience, than to lie on a bed of down with a guilty conscience.
What the probationer-disciple said to our Savior—Matt 8:19, "Master, I will follow you wherever you go,"—that a guilty conscience says to the
sinner, "Wherever you go I will follow you." If you go to a fast, I will follow you, and fill your mind with black and dismal apprehensions of God; if you go to a feast, I will follow you, and show you the handwriting on the wall, Dan 5:5; if you go abroad, I will follow you, and make you afraid of every leaf that shakes; you shall look upon every bush as an armed man, and upon every man as a devil; if you stay at home, I will follow you from room to room, and fill you with horror and terror; if you lie down to rest, I will follow you with fearful dreams and tormenting apparitions; if you go into your closet, I will follow you, and make your very closet a hell to hold you.
It is storied of king Richard the Third, that after he had murdered his two nephews, guilt lay so hard upon his conscience, that his sleeps were very unquiet; for he would often leap out of his bed in the dark, and catching his sword in his hand, which hung by his bedside, he would go distractedly about his chamber seeking for the traitor.
So Charles the Ninth of France, after he had made the streets of Paris run down with the blood of the Protestants, he could seldom take any sound sleep, nor could he endure to be awakened out of his sleep without music.
Judge Morgan, who passed the sentence of condemnation upon Jane Grey, a virtuous lady, shortly after fell mad, and in his raving cried out continually, "Take away the Lady Jane from me, take away the Lady Jane from me," and in that horror ended his wretched life.
James Abyes, going to execution for Christ's sake, as he went along, he gave his money and his clothes to one and another, until he had given all away to his shirt, whereupon one of the sheriff's men fell a-scoffing and deriding of him, and told him that he was a madman and a heretic, and not to be believed; but as soon as the good man was executed, this wretch was struck mad, and threw away his clothes, and cried out that "James Abyes was a good man, and gone to heaven—but he himself was a wicked man, and was damned," and thus he continued crying out until his death. Certainly he who derides a man for walking according to the word of the Lord, the Lord will, sooner or later, so smite and wound that man's conscience, that all the physicians in the world shall not heal it.
Now if your indisposition to private prayer springs from contracting guilt upon your conscience, then your best way is speedily to renew your repentance, and greatly to judge and humble your own soul, and so to act faith afresh upon the blood of Christ, both for pardoning mercy and for purging grace. When a man is stung with guilt, it is his highest wisdom in the world to look up to the brazen serpent, and not to spend his time or create torments to his own soul by perpetual poring upon his guilt. When guilt upon the conscience works a man to water the earth with tears, and to make heaven ring with his groans, then it works kindly. When the sense of guilt drives a man to God, to duty, to the throne of grace, then it will not be long night with that man. He who thinks to shift off private prayer under the pretense of guilt, does but in that increase his own guilt. Neglect of duty will never get guilt off the conscience.
But there is also an involuntary indisposition to private prayer; as in a sick man, who would work and walk—but cannot, being hindered by his disease; or as it is with a man who has a great chain on his leg, he would very gladly walk or get away—but his chain hinders him. Now if your indisposition to private prayer is an involuntary indisposition, then God will in mercy, in course, both pardon it and remove it.
SECONDLY, There is a total indisposition to private prayer, and there is a partial indisposition to private prayer.
A total indisposition to private prayer is, when a man has no mind at all to private prayer, nor any will at all to private prayer, nor any love at all to private prayer, nor any delight, nor any heart at all to private prayer, Jer 4:22, and Jer 44:17-19. Now where this frame of heart is, there all is evil, very evil, stark evil.
A partial indisposition to private prayer is, when a man has some will to private prayer, though not such a will as once he had; and some mind to private prayer, though not such a mind as once he had; and some affections to private prayer, though not such warm and burning affections as once he had.
Now if your indisposition to private prayer is total, then you must wait upon the Lord in all his appointments for a changed nature, and for
union with Christ; but if your indisposition to private prayer be only partial, then the Lord will certainly pardon it, and in the very use of holy means, in time remove it. But,
THIRDLY, and lastly, There is a transient, accidental, occasional, or fleeting indisposition to private prayer; and there is a customary, a constant, or permanent indisposition to private prayer.
Now a transient, accidental, occasional, or fleeting indisposition to that which is good may be found upon the best of saints, as you may see in Moses, Exod 4:10-14; and in Jeremiah, Jer 1:5-8,17-19, and Jer 20:9; and in Jon 1; and in David, Psalm 39:2-3. Now if this be the indisposition that you are under, then you may be confident that it will certainly work off by degrees, as theirs did—which I have cited, Isa 65:2.
But then there is a customary, a constant or permanent indisposition to private prayer, and to all other holy duties of religion. Now if this be the indisposition that you are under, then I may safely conclude that you are in the very gall of bitterness and in the bond of iniquity, Acts 8:21-23, and your work lies not in complaining of your indisposition—but in repenting and believing, and in laboring for a change of your heart and state; for until your heart, your state be changed, you will remain forever indisposed both to closet prayer and to all other duties of religion and godliness. To see a sinner sailing hell-ward with wind and tide on his side —to alter his course, and tack about for heaven; to see the earthly man become heavenly; the carnal man become spiritual; the proud man become humble; the vain man become serious; to see a sinner move contrary to himself in the ways of Christ and holiness—is as strange as to see a fish flying in mid air, contrary to its own nature. And yet a divine power of God upon the soul can effect it; and this must be effected before the sinner will be graciously inclined and sincerely disposed to closet prayer. And let thus much suffice by way of answer to this objection also.