Part 2
3. Are there not some special mercies and deliverances that concern our own persons more peculiarly, which should engage us to commune with our own hearts, and offer the sacrifices of righteousness to God?
4. May there not be found some requests to be poured out more particularly in secret, as to other persons, and as to the affairs of the church of God, which may not be conveniently insisted upon in common?
5. Do not sudden and urgent passions spring out of the soul in secret, that would be unbecoming in social prayer?
6. To argue from the text, may not the soul's secret addresses about inward sorrows and joys be a sweet testimony of the sincerity and integrity of the heart, when the heart knows its own bitterness, and a stranger does not interfere with his joy? Perhaps a man has an Ishmael, an Absalom, a Rehoboam, to weep for, and therefore he gets into an inward chamber, where behold his witness is in heaven, and his record is on high, and when others may scorn or pity – his eye pours out tears to God.
To end this, when a holy soul is close in secret, what satisfaction it takes when it has bolted out the world, and retired to a place that none knows of, to be free from the disturbances and distractions that often violate family communion. When the soul is in the secret place of the Most High, and in the shadow of the Almighty, O how safe, and how comfortable it is!
righteousness. Psalm 32:6 For this cause everyone who is godly shall pray to You In a time when You may be found; Surely in a flood of great waters They shall not come near him.
1 Zech 12:12 "And the land shall mourn, every family by itself: the family of the house of David by itself, and their wives by themselves; the family of the house of Nathan by itself, and their wives by themselves; 1Cor 7:4 The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does.
Nor can I now insist upon secret prayer under the variety of mental and vocal [restrictions], or enlarge upon it as sudden, occasional, or ejaculatory prayer, referring some of this to the end.
I must remark that there are some things which aptly belong to secret prayer, yet they are coincident with all prayer, whether public, social, or secret. It is proper to address those types which are important to our present duty; and I must therefore refer to a double head.
I. HOW WILL WE MANAGE SECRET PRAYER, AS IT IS COINCIDENT WITH PRAYER IN GENERAL, SO THAT IT MAY PREVAIL?
1. Use some preparation before it; do not rush suddenly into the awful presence of God. Sanctuary preparation is necessary to sanctuary communion. Such suitable preparatory frames of mind come down from God.
It was a good saying of one, "He never prays ardently that does not premeditate devoutly." It is said of Daniel, when he made that famous prayer, "he set his face to seek the Lord." Dan. 9.3. Jehoshaphat also set himself to seek the Lord. 2Chr. 20.3. The church in her soul desires the Lord in the night, and then in the morning she seeks him early. Desires blown by meditation are the sparks that set prayer alight in flame. The work of preparation may be cast under five heads, when we apply to solemn, set prayer.
1. The consideration of some attributes in God that are proper to the intended petitions.
2. A digestion of some peculiar and special promises that concern the affair.
3. Meditation on suitable arguments [to be made].
4. Emotional exclamations for assistance.
5. Engaging the heart to a holy frame of reverence, and keeping to the point in hand.
This was good advice from Cyprian: "Let the soul think upon nothing but what it is to pray for," and he adds that therefore the ministers of old prepared the minds of the people with "let your hearts be above." For how can we expect to be heard by God when we do not hear ourselves, and when the heart does not watch while the tongue utters?
The tongue must be like the pen of a ready writer, to set down the good matter which the heart indites. Take heed of ramblings. To preach or tell pious stories, while praying to the great and holy God, is a branch of irreverence and a careless frame of spirit. Heb. 12.22-23.
2. Humbly confess those sins which concern and refer principally to the work in hand. Our filthy garments must be put away when we appear before the Lord who has chosen Jerusalem. Zech. 3.4. "Look upon my afflictions," says David, and "forgive all my sins." There are certain sins that often relate to afflictions. First "deliver me from transgression, then hear my prayer, O Lord." This is the heavenly method; he first forgives all our iniquities, and then heals all our diseases. Psalm 103.3. A forgiven soul is a healed soul. While a man is sick at heart with the qualms of sin unpardoned, it keeps the soul in dismay that it cannot cry strongly to God; and therefore he must discharge himself of particular sins in holy groans. This is what David did in that great penitential psalm, Psalm 51. Sin, like a thick cloud, hides the face of God, so that our
prayers cannot enter. Isaiah 59.2. We must blush with Ezra, and our faces look red with the flushings of conscience, if we expect any smiles of mercy. Ezra 9.6. Our crimson sins must dye our confessions, and the blood of our sacrifices must sprinkle the horns of the golden altar,Lev 8.15
before we receive an answer of peace from the golden mercy seat. When our persons are pardoned, our suits are accepted, and our petitions are crowned with the olive branch of peace.
3. Have an arguing and pleading spirit in prayer. This is properly wrestling with God; humble yet earnest expostulations about his mind toward us. "Why have you cast us off forever; why does your anger smoke? Do not be sorely angry, O Lord; do not remember our iniquity forever; see, we beseech you, we are your people." Psalm 74.1; Isaiah 64.9. If so, then why is it thus, as affrighted Rebekah flees out into prayer? Gen. 25.22.1 An arguing frame in prayer, cures and appeases the frights of spirit, and then inquires of God. The temple of prayer is called the soul's inquiring place. I must refer you to Abraham, Jacob, and Moses; Joshua, David, and Daniel, and how they used arguments with God. Sometimes [they argued]:
• from the multitudes of God's mercies; Psalm 5.7, and 6.4, and 31.16. • from the experience of former answers; Psalm 4.1, and 6.9, and 22.4. • from their trust and reliance upon him; Psalm 9.10, and 16.1 . • from the equity of God; Psalm 17.1. • from the shame and confusion that God will put his people to if not answered, and that others will be driven away from God; Psalm 31.17, and 34.1; and lastly, • from the promise of peace; Psalm 20.5, and 35.18.
We find these and many similar pleadings in Scripture as patterns in prayer. Being suggested by the Spirit, kindled from the altar, and perfumed with Christ's incense, they rise up like memorial pillars before the oracle. Let us observe in one or two particular prayers, what ready arguments holy men have used and pressed in their perplexities. What an effective prayer Jehoshaphat made, taking pleas from Gods covenant, dominion, and powerful strength; from his gift of the land of Canaan, and driving out the old inhabitants (ancient mercies!); from his sanctuary, and his promise to Solomon; from the ingratitude and ill requital of his enemies, with an
appeal to God's equity in the case, and a humble confession of their own impotency; and yet that in their anxiety, their eyes were fixed upon God. 2Chr. 20.10-12.2 You know how gloriously it prevailed when he set ambushes around the court of heaven, and the Lord turned his arguments into ambushes against the children of Edom. Yes, this is set as an instance of how God will deal with the enemies of his church in the latter days, Joel 3.2 ff. Another instance is that admirable
1 Gen 25:22 But the children struggled together within her; and she said, "If all is well, why am I like this?" So she went to inquire of the LORD.
2 2Ch 20:10-12 "And now, here are the people of Ammon, Moab, and Mount Seir-- whom You would not let Israel invade when they came out of the land of Egypt, but they turned from them and did not destroy them – 11 "here they are, rewarding us by coming to throw us out of Your possession which You have given us to inherit. 12 "O our God, will You not judge them? For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You."
prayer of the angel about the covenant to God for the restoration of Jerusalem, Zech. 1.12,1 in which he pleads from the length of time and the duration of his indignation for seventy years; from promised mercies and the expiration of prophecies – and behold an answer of good and comfortable words from the Lord. And I ask you to observe that when arguments in prayer are very cogent from a sanctified heart, being drawn from the divine attributes, from precious promises, and the sweet experiences of God's former love, then it is a rare sign of a prevailing prayer. It was an ingenious remark of Chrysostom concerning the woman of Canaan: the poor distressed creature was
turned into an acute philosopher with Christ, and disputed for mercy from him. O it is a blessed thing to aspire to this heavenly philosophy of prayer, to argue blessings out of the hand of God. Here is a spacious field. I have given but a small prospect, where the soul, like Jacob, enters the inclination with omnipotency, and by holy force obtains the blessing.
4. Ardent affections in prayer, evidencing a deeply sensitive heart, are greatly prevalent [in Scripture]. A crying prayer pierces the depths of heaven. We do not read a word that Moses spoke, that God was not moved by his cry. Ex. 14.15. I do not mean an obstreperous noise,2 but melting moans of the heart. Yet sometimes the sore and pinching necessities and distresses of spirit extort even vocal cries from us, that are not unpleasant to the ear of God. "I cried to the Lord with my voice, and he heard me out of his holy hill." Ps 3.4 And this encourages David to a fresh onset: "Hearken to the voice of my cry, my King and my God;Ps 5.2 give ear to my cry; do not hold your peace at my tears." Ps 39.12 Another time he makes the cave echo with his cries: "I cried, attend to my cry, for I am brought very low." Ps 142.6 And what is the issue? Faith gets courage by crying;
his tears watered his faith so that it grew into confidence; and so he concludes, "you shall deal bountifully with me, and the righteous shall crown me as conqueror." Psalm 142.1, 5, 6, 7. Plentiful tears bring bountiful mercies, and a crying suitor proves a triumphant praiser. Holy Jacob was such a suitor at the fords of Jabbok; he wept and made supplication, and prevailed with the angel.Gen 32.22-28 The Lord told Hezekiah he had heard his prayer, for he had seen his tears.Isa 38.3-5 Such precedents may well encourage backsliding Ephraim to return and deplore himself, and then the heart of God will be concerned for him. Indeed, we have a holy woman also weeping sorely before the Lord in Shiloh, and then rejoicing in his salvation. 1Sam. 1.9-10, 2.1.3 The cries of the saints are like vocal music joined with the instrumental of prayer; they make heavenly melody in the ears of God. The bridegroom calls to his mourning dove, "let me hear your voice, for it is pleasant." What Gerson4 says about the sores of Lazarus, we may say
1 Zec 1:12-13 Then the Angel of the LORD answered and said, "O LORD of hosts, how long will You not have mercy on Jerusalem and on the cities of Judah, against which You were angry these seventy years?" 13 And the LORD answered the angel who talked to me, with good and comforting words.
2 Obstreperous noise: Noisily and stubbornly defiant. 3 1Sam 1:9-10 So Hannah arose after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on the seat by the doorpost of the tabernacle of the LORD. 10 And she was in bitterness of soul, and prayed to the LORD and wept in anguish… 1Sam 2:1 And Hannah prayed and said: "My heart rejoices in the LORD; My horn1 is exalted in the LORD. I smile at my enemies, Because I rejoice in Your salvation."
4 Probably Jean Gerson (1363-1429), a theologian and mystical writer of the Middle Ages. Chancellor of the University of Paris from 1395, widely known for his efforts toward church unity after the western Schism of 1378.
about sighs: "as many wounds, so many tongues." Cries and groans in prayer are so many eloquent orators at the throne of God.
5. Insistence and diligence in prayer are highly prevalent. It is not that we should lengthen our prayer with tedious and vain repetitions, as the heathen did of old, but we should be frequent and constant in prayer: as Christ bids us to pray always, and the apostle Paul to pray without ceasing, we learn the duty of constancy in prayer. As the morning and evening sacrifice at the temple is called the continual burnt offering; Numb, 28.4, 6; as Mephibosheth is said to eat bread continually at David's table, and Solomon's servants are said to stand continually before him, that is, at the set and appointed times – so it is required of us to be constant and diligent at prayer, and to offer our prayers with perseverance. When the soul perseveres in prayer, it is a sign of persevering faith; and those may have what they want at the hand of God when they are praying according to divine direction. John 16.23.1 Indeed, urgent prayer is a token of a mercy at hand. When Elijah prayed seven times for rain, one after another, the clouds presently marched up out of the sea at the command of prayer. 1Kings 18.43. "Ask of me things to come, and command me concerning the works of my hands," says the Lord. Isaiah 45.11.2
When we put forth our utmost strength in prayer, and do not, as it were, receive any "no" from Heaven, then our prayers must be like the continual blowing of the silver trumpets over the sacrifices, for a memorial before the Lord. Numbers 10.10. Like the watchmen on the walls of Jerusalem who never held their peace day or night, we are commanded not to keep silence, nor give him rest. Isaiah 62.6-7. Indeed, God seems offended at another time when they did not lay hands on him, so that they would not be consumed in their iniquities. Such prayers are, as it were, a holy molestation of the throne of grace. Isaiah 64.7. It is said of the man that rose at midnight to give out three loaves to his friend, that he did not do it for friendship's sake, but because he was pressing, and so importunate as to trouble him at such a time as twelve o'clock at night. Luke 11.8. Our Lord applies the parable to insistent prayer. It was the same with the success of the widow and the unjust judge, because she troubled and molested him with her solicitations. Luke 18.5. But of all these, the pattern of the woman of Canaan
is the most admirable. Although the disciples wanted her to be dismissed because she troubled them by crying after them, she persisted. Matt. 15.23. May I say it reverently, Christ delights in such a troublesome person. Augustine observes, by comparing both evangelists,3 that first she cried after Christ in the streets. But our Lord taking to a house, she follows him there and falls down at his feet; but as yet he did not answer her a word. Then when our Lord left the house again, she followed with even stronger importunity, and argued in her heart for mercy. Christ ascribed it to the greatness of her faith. To knock at midnight is not considered an incivility at the gate of heaven. An energetic prayer is likely to be an efficacious prayer. Cold petitioners must have cold answers. If the matter of prayer is right, and the promise of God is fervently urged,
1 John 16:23 "And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you." Also 1Joh 5.14, "if we ask anything according to His will, He hears us."
2 That is, of things to come that have been promised by God, we may in a sense "command" their fulfillment in our prayers, because God has already chosen to fulfill them according to His will.
3 That is, the account in Matthew with the account in Luke.
then you are likely to prevail like princely Israel, who held the angel and would not let him go until he had blessed him.
Query. But can God be moved by our arguments, or affected with our troubles? He is the unchangeable God and he dwells in the inaccessible light; with him there is no variableness or shadow of turning.
Reply. These holy motions upon the hearts of saints in prayer are the fruits of his love toward them, and the appointed ushering in of mercy. God graciously determines to give a praying, arguing, warm, affectionate frame as the forerunner of a decreed mercy. That is the reason that carnal men can enjoy no such mercies, because they pour out no such prayers. The spirit of prayer prognosticates mercy near at hand. When the Lord by Jeremiah foretold the end of the captivity, he also predicted the prayers that would open the gates of Babylon. Cyrus was prophesied to do God's work for his servant Jacob's sake, and Israel his elect. Yet they must ask him concerning those things to come; and they would not seek him in vain. Isa. 45.1, 2, 4, 19. The glory of the latter days in the return of Israel, is foretold by Ezekiel; but then "the Lord will be inquired of by the house of Israel to do it for them." Ezek. 36.24, 37. The coming of Christ is promised by God; yet "the spirit and bride say come, and he that hears must say come;" and when Christ says he will "come quickly," we must add, "even so, come Lord Jesus." Rev 22.20
Divine grace kindles these ardent affections when the mercies promised are upon the wing. Prayer is that chain, as Dionysius calls it, that draws the soul up to God, and the mercy down to us; or like the cable that draws the ship to land, though the shore itself remains unmovable. Prayer has its kindling from heaven, like the ancient sacrifices that were inflamed with celestial fire.
6. Submission to the all-wise and holy will of God. This is the great benefit of a saint's communion with the Spirit, that he makes intercession for them according to the will of God. When we pray for holiness, there is a concurrence with the divine will; for "this is the will of God, even your sanctification." 1Thess. 4.3. When we pray that our bodies may be presented a living sacrifice, acceptable to God, we then prove "what is that good, acceptable and perfect will of God." Rom. 12.1-2. In the covenant of grace, God does his part and ours too. As when God commands us to pray in one place, he promises in another place "to pour out upon us a spirit of grace and supplication." Zech. 12.10.
God commands us to repent and turn to him. Ezek. 14.6. In another place, Jer. 31.18, "turn me and I shall be turned, for you are the Lord my God." And again, "turn us to you, O Lord, and we shall be turned." Lament. 5.21. And again, "I will give you a new heart, and I will put a new spirit within you, and cause you to walk in my statutes." Ezek. 36.26-27. And Paul says, "for this cause I do not cease to pray for you, that he would work in you that which is well-pleasing in his sight." Col. 1.9-10. Heb. 13.21. "Work out your own salvation, for it is God that works in you, to will and to do of his good pleasure." Phil. 2.12-13. Precepts, promises and prayer are connected like so many golden links, to excite, encourage and assist the soul in spiritual duties. But in other cases, as to temporal and temporary mercies, let all your desires in prayer be formed with submission, guided by his counsel and prostrate at his feet, and acted by a faith suited to the
promises of outward blessings; and then it shall be to you even as you will. Gerson said it well: "Let all your desires as to temporals turn upon the hinge of the divine good pleasure."
The man that resolves to make God's will his, shall have his own will. God will certainly bestow what is good for his people. One great point of our mortification lies in this: to have our wills melted into God's; and it is a great token of spiritual growth, when we are not only content but joyful to see our wills crossed, so that his will may be done. When our wills are a sacrifice of holy prayer, we many times receive choicer things than we expressly ask for. It was a good saying, "God many times grants not what we would have in our present prayers, so that he may bestow what we would rather have, when we have the prayer more graciously answered than we petitioned." We know not how to pray as we ought, but the Spirit helps us out with groans that secretly hint a correction of our wills and spirits in prayer. In great anxieties and pinching troubles, nature dictates strong groans for relief. But sustaining grace and participation of divine holiness dictate mortification from earthly comforts, excitation of the soul to long for heaven; they dictate being gradually weaned from the wormwood breasts of their sublunary, transient and unsatisfying
pleasures, and from the timing of our hearts for the seasons in which God will time his deliverances – these are sweeter mercies than the immediate return of a prayer for an outward good. What truly holy person would lose that light of God's countenance which he enjoyed by glimpses in a cloudy day, for a little corn and wine? Indeed, in many cases open denials of prayer prove the most excellent answers; and God's not hearing us is the most signal audience. Therefore at the foot of every prayer subscribe "your will be done," and you shall enjoy preventing mercies that you never sought, and converting mercies to change all for the best. Rest confident in this, that having asked according to his will he hears you.
7. And lastly, place it all into the hands of Christ. This was signified of old by praying toward the temple, because the golden mercy seat typifying Christ was there. 1Kings 8.33. Heb. 8.3. Christ is ordained by God to offer gifts and sacrifices, and therefore it is necessary that he should have something from us to offer, being the high priest over the house of God. Heb. 10.21.
What does Christ do on our behalf at the throne of grace? Put some petition into the hands of Christ; he waits for our offerings at the door of the oracle; leave the sighs and groans of your heart with this compassionate intercessor who is touched with the feelings of our infirmities, who sympathizes with our weaknesses. He that lies in the Father's bosom, and has expounded the will of God to us, John 1.18, adds much incense to the prayers of all saints before the throne of God, and explains our wills to God, so that our prayers, perfumed by his, are set forth as incense before him. Rev. 8.3. Ps. 141.2. He is the day's-man1 the heaven's-man2 between God and us. Job 9.23. Whatever we ask in his name he puts into his golden censer, so that the Father may give it to us. John 15.16, and 16.23. When the sweet smoke of the incense of Christ's prayer ascends before the Father, our prayers become sweet and amiable, and cause a savor of rest with
1 An umpire, arbiter, or judge. From the Latin diem dicere, i.e., to fix a day for hearing a cause. 2 That is, the representative of heaven to us, who stands between heaven and earth to reconcile us to God.
God. This I take to be one reason why the prevalence of prayer is so often assigned to the time of the evening sacrifice, pointing at the death of Christ about the ninth hour of the day,
near the time of the evening oblation. Matt, 27.46. Acts 3.1; 10.30. Hence it was too, that Abraham's sacrifice received a gracious answer, being offered about sunset. Gen. 15.12, and 24.63. Isaac went out to pray at even tide. Elijah at Mount Carmel prays and offers at the time of the evening sacrifice. 1Kings 18.36. Ezra fell upon his knees and spread out his hands at the evening sacrifice. Ezra 9.5. David prays that his prayer may be virtual in the power of the evening sacrifice. Ps. 141.2. Daniel at prayer was touched by the angel about the time of the evening sacrifice. Dan. 9.21. These are all to show the prevalence of our access to the throne of grace by the merit of the intercession of Christ, who is the acceptable evening sacrifice. Yes, and therefore we are taught in our Lord's prayer to begin with the title of a father; in him we are adopted to be children, and to use that prevalent relation as an argument in prayer. There are some other particulars in respect to prayer in general, as it may be connected and coincident with secret prayer, such as stability of spirit; freedom from distraction by wandering thoughts; the acting of faith; the aids of the Spirit; all of which I will pass by, and come now to,
DIRECTIONS, SPECIAL AND PECULIAR,1 TO SECRET PRAYER.
1. Be sure of an intimate acquaintance with God. Can we presume, who are but dust and ashes, to go up into heaven and boldly enter the presence chamber, and have no fellowship with the Father or with the Son? "Acquaint yourself with him and be at peace; then you shall have your delight in the Almighty, and lift up your face to God. You shall make your prayer to him, and he shall hear you. The decrees of your heart shall be established for you, and the light shall shine upon your ways." Job 22.21, 26-28. First shining acquaintance, and then shining answers. Can you set your face toward the Lord God? Then you may seek him by prayer; first Daniel sets and shows his face to God, and then he seeks him by prayer and supplication. Daniel 9.3. Does God know your face in prayer? Do you often converse in your closets with him? Believe it: to meet him in secret and with delight must be the fruit of intimate acquaintance with God. Can you come to God as a child comes familiarly to its father,
considering your own vileness, meanness, or unworthiness compared to God's divine love, the love and affections of a heavenly father? Such a father, the father of fathers, and the father of mercies – how sweetly the apostle links it! 2Cor. 1.2-3. God is our father because he is the father of our Lord; and because he is his father, so he is our father; and therefore he is the father of mercies. O what generations of mercies flow from this paternity! But we must plead for this access to the Father through Christ by the Spirit. Eph. 2.18. We must be gradually acquainted with all three; first with the Spirit, then with Christ, and last with the Father. First God sends the spirit of his Son into our hearts, and then through the Son we cry Abba Father. Gal. 4.6; Eph. 1.4. The depths of mercy first being wrought in the Father toward us, he chose us in Christ, and then he sends his Spirit to draw us to Christ, and by Christ he draws us to himself. Do you have this access to God by the Spirit? Bosom communion flows from bosom affections. If your souls are
1 Peculiar: specific or unique.
truly in love with God, he will graciously say to your petitions, 'let it be to you according to your love.' paraph. Mat 9.29
2. The times of finding God. A godly man prays in seasons of finding. When God's heart and ear are inclined to an audience, then God is said to bow down his ear. There are special seasons of drawing near to him, and when he draws near to us – times when he may be found. When your "beloved looks out at the window, and shows himself through the lattice." Ps. 31.2. Isa. 55.6. Ps. 32.6. Cant. 2.9. That is a time of grace when God knocks at the door of your heart by his Spirit. Motions upon the heart are like the doves of the East, sent with letters around their necks. It is said of Bernard, that he knew when the Holy Spirit was present with him by the motions of his heart. When God reveals himself to the heart, he opens the ears of his servants for some gracious message. When God bids us to seek his face, then the soul must answer, "One thing have I desired, that will I seek after."Ps 27.4 Holy desires warm the heart, and set the soul on seeking; they are like messengers sent from heaven to bring us into God's presence. Take heed then of quenching the Spirit of God. He that is born of the Spirit knows the voice of the Spirit. John 3.8.
When the soul is melted by the word, or softened by affliction, or feels some holy groans and sighs excited by the Spirit, that is a warm time for prayer. Then we enjoy the intimacies of the presence of God. Romans 8.27. Or when prophecies are near to expire, that is when the hearts Daniel, Zechariah, Simeon and Anna were greatly working and searching; or when some promise comes with the power to apply it, "therefore your servant has found it in his heart to pray this prayer to you, for you have promised this goodness to your servant." 2Sam. 7.27-28. When we find promises dropped into the soul like wine, it causes the lips of those who are asleep to speak. Cant. 9.9.
3. Keep your conscience clear and clean from secret sins. How can we go to a friend to whom we have given any secret affront? And will you be so bold as to come before the God of heaven when he knows that you maintain some secret sin in your hearts? Do you dare bring a Delilah with you into this sacred closet? That remark of Tertullian is true: "Those that turn their ear from God's precepts, if God turns his holy ears from their cry, must shut their mouth in the dust."
When our secret sins are in the light of his countenance, we may instead expect to be consumed by his anger and terrified by his wrath. Ps. 90.78.
But perhaps it is objected, 'Then who may presume and venture into secret communion [with God]?' True; if God were to strictly mark what we do wrong, then who could stand? David was sensible of this objection, but he answers it humbly: "There is forgiveness with you, so that you may be feared." Ps. 130.4. If we come with holy purposes, God has promised to pardon abundantly. Isa. 55.7. His thoughts and ways are not like our ways; guilt makes us flee his presence. But proclaiming pardoning grace to a wounded soul that comes for strength from heaven to subdue its iniquities, sweetly draws that soul to lie at God's feet for mercy. While we are still under the wounding sense of guilt, we cannot be as free as formerly; yet when he "restores to us the joy of his salvation, he will again uphold us with his free spirit." Ps. 51.12. Yet beware of scars upon the soul. God knows our foolishness; and our guiltiness is not hidden from him; yet we come [to him] for purging and cleansing mercy.
A godly man may sense the divine displeasure for some iniquity he himself knows, as the Lord spoke of Eli;1Sam 3.13 yet the way to be cured is not to run from God, but like the distressed woman, come fearing and trembling, and fall at his feet, and tell him all the truth. But if prayer has cured you, then sin no more, lest a worse thing come upon you. Matt. 5.33. For if we "regard iniquity in our heart, the Lord will not hear us;" but the guilt may stare conscience in the face with great amazement. Ps. 66.18. There is a story of someone who had secretly stolen a sheep; it ran before his eyes in prayer, so that he could have no rest. How strangely memory will ring the bell in the ears of Conscience if we have any secret sin, or if (after our peace-offering) we but glance with desires and secret thoughts to obtain our beloved lusts again. This is dangerous. God may justly allow such persons to throw away what is good, and to cleave to their idols, and let them alone. But if the face of the heart is not knowingly and willingly spotted with any sin and lust (excepting infirmities which you mourn under), then your countenance through Christ
will be attractive in the eye of God, and your voice will be sweet in his ears. [Augustine] said, "he who prays well, lives well;" so a holy life will be walking in continual prayer; such a life is a constant petition before God.
4. Own your personal interest with God, and plead it humbly. Consider whom you go to in secret; "pray to your Father who sees in secret." Can you prove you are in covenant? What you can prove, you may plead, and you may have it successfully issued. In prayer we take God's covenant into our mouths. But the Lord challenges those without a real interest, asking what they have to do with it. Ps. 50.15-16.1 God never graciously hears, unless it is based upon an interest. Solomon presses this argument in prayer: "for they are your people and your inheritance." 1Kings 8.51. David pleads: "You are my God; hear the voice of my supplication." Ps. 140.6. "I am yours, save me." Ps. 119.94. "Truly I am your servant," Ps. 116.16. Asa turns the contest heavenwards: "O Lord, you are our God; do not let mortal man prevail against you; you take me for the sheep of your fold, and the servant of your household; therefore seek me." 2Chr. 14.11.2
When Israel is refined as silver and tried as gold, "they shall call on his name and he will hear them. I will say it is my people, my tried, refined, golden people, and they shall say the Lord is my God." Ps. 119.176, and Zech. 13.9. When you can discern the print of the broad seal of the covenant upon your heart, and the hidden seal of the Spirit upon your prayers, and can look upon the Son of God in a priestly relation to you, then you may come boldly to "the throne of grace in time of need." Heb. 4.16.
5. Be very particular in secret prayer, as to sins, wants, and mercies. If you expect a pardon, then hide none of your transgressions. Do not be ashamed to expose all your necessities. David argues that he is poor and needy. Ps. 40.17; 70.5; 86.1 109.22. Four separate times he presses his
1 Psalm 50:15-16 "Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me." 16 But to the wicked God says: "What right have you to declare My statutes, Or take My covenant in your mouth?"
2 Notice the different wording: 2 Chr 14:11 And Asa cried out to the LORD his God, and said, "LORD, it is nothing for You to help, whether with many or with those who have no power; help us, O LORD our God, for we rest on You, and in Your name we go against this multitude. O LORD, You are our God; do not let man prevail against You!"
wants and exigencies before God, like an earnest but holy beggar. And before God, David showed his trouble, and presented his ragged condition and secret wounds; just as Job said he would "order his cause before him." Job 23.4. There we may speak our minds fully, and name the persons that afflict, affront, and trouble us;
and woe to those whom a child of God, upon a mature judgment, names in prayer. I do not find that such a prayer in Scripture returned empty. Jacob in a great strait1 said, "Deliver me from the hand of my brother, Esau." Gen. 32.11. David in the ascent of the Mount Olives said, "O Lord, I pray you, turn the counsel of Ahitophel into foolishness." 2 Sam. 15.31. Prayer twisted the rope for him at Giloh. Thus Jehoshaphat in his prayer names Ammon, Moab and Edom conspiring against him. 2Chr. 20.10. Thus Hezekiah spreads the bitter letter before the Lord. Isa. 37.14. And the Psalmist takes them all into a round catalogue that counselled against Israel. Ps. 83.6, etc. Thus the church in her prayer names Herod Antipas and Pontius Pilate, of which the first was sent into perpetual banishment, and the latter killed himself. Josephus, L.18. c.9. Euseb. Chr. L. 2, p. 159. It is of great use in prayer to accompany some special case or single request with suitable arguments and affections. "For this cause," says Paul, "I bow the knee." Eph. 3.14. Suppose a grace is deficient in its strength;
"Lord, increase our faith." Luke 17.5. Or suppose a temptation is urgent; "For this I prayed to the Lord three times." 2Cor. 12.8. A great reason why we reap so little benefit by prayer is because we rest too much in generals; and if we have success, it is but dark, so that often we cannot tell what to make of the outcomes of prayer. Besides, to be particular in our petitions would keep the spirit from wandering much when we are intent upon a weighty case; and the progress of the soul in grace would manifest its gradual success in prayer.
6. Make holy and humble appeals before the Lord in secret, when the soul can submissively and thankfully expose itself to divine searching. The soul cannot dwell in the presence of God under the flashing of defilement, nor will the Holy Spirit own a defiled soul. But when a person can humbly, modestly and reverently say, "Search me and try my heart, and see if there is any wicked way in me, and lead me in the way everlasting," Psalm 139.23, it will be the means of the expressions and outpourings of joyful affections and meek confidence at the footstool of grace, especially in pleas of deliverance from wicked and proud enemies.
When David can plead in the case stated, between his enemies and himself, "for I am holy," Ps. 86.2, 14, 17, it is a token of his goodness. Or when we plead against the assaults of Satan, are we conscious that we have watched and prayed against entering into temptation? When in the main we can wash our hands in innocence, then we may comfortably encompass God's altar. In case of opposition and injustice: "He rewarded me (says David in the case of Saul) according to my righteousness and the cleanness of my hands before him." Ps. 18.20. Or about the truth of the love that is in the heart to God: "You that know all things know that I love you." John 21.17. As to zeal for the worship and ordinances of God, Nehemiah so prayed: Neh. 13.14, 22. As to the integrity of a life well-spent, Hezekiah so prayed: Isa. 38.3. Or if we cannot rise so high, yet as
1 Strait: a narrow way; "in a bind."
the church did: "The desire of our soul is for your name and for the remembrance of you." Isa. 26.8. Or lastly, when we can unfeignedly plead the usefulness of a mercy that is entreated for the divine glory;
such as, when a minister, or the church of Christ on his behalf, prays for gifts and graces – for such knowledge and utterance – that he may win souls to Christ, and they can appeal that this is his principal aim, then this is glorious! Eph. 6.19. Col. 4.3.
7. Pray for the Spirit, that you may pray in and by the Spirit. "Awaken the north wind and the south, to blow upon your garden, so that its spices may flow forth." Cant. 4.16. Then you may invite Christ: "Let my beloved come into his garden and eat his pleasant fruit," that the soul may enjoy him and hold sweet communion with him. All successful prayer is from the breathing of the Spirit of God, when he inspires and indites, when he directs the heart as to matter, and governs the tongue as to utterance. God graciously hears the sighs of his own Spirit formed in us. He sends forth his Spirit, and "the waters flow." Ps. 147.13. The waters of contrition flow upon the breathing of the Spirit, and the soul is, as it were, all afloat before the throne of grace, when these living waters issue from under the threshold of the sanctuary. Ezek. 47.1. Devout tears drop down from the Spirit's influences.
Melting supplications follow the infusions of grace by the Spirit. "Then they shall mourn for the piercing of Christ," says the prophet, "and be in bitterness as for a first-born," like the mourning at the town of Hadad-Rimmon, where Josiah was slain. Zech. 12.11. Then, in that day, Zech. 13.1, 2, 4, and 14.8, what inundations of mercy shall refresh the church, when the Lord will extend her peace like a river, and the glory of the Gentiles like a flowing stream – great things to the church, and gracious things to the soul! Holy sighs in prayer give intelligence about great mercies to follow. One means to powerfully withstand all the wiles of Satan is to consecrate every part of the spiritual armor by prayer in the Spirit. Eph. 6.18.
8. Apply special promises to special cases in prayer. For God has and will magnify his word of promise, above all his name. When we are under the word of command for a duty, we must look for a word of promise, and unite them in prayer. John 12.28.1 When a promise of aid is suited to the precept, then it renders prayer victorious, and obedience pleasant. When we come into God's presence with his own words,
when we take his words with us, that he would "take away all iniquity," then he will "receive us graciously." Hosea 14.2. Jacob urges God to bid him to return from his country and kindred. Gen. 32.9.2 Solomon urges the word of promise to David. 1Kings 8.24. Jehoshaphat urges the word of promise to Solomon. 2Chr. 20.8-9. Daniel fills his mouth with the promise given to Jeremiah; he reads, and then applies it in prayer. Dan. 9.2-3. First search the Bible and look for a
1 John 12:28 "Father, glorify Your name." Then a voice came from heaven, saying, "I have both glorified it and will glorify it again."
2 Genesis 32:9 Then Jacob said, "O God of my father Abraham and God of my father Isaac, the LORD who said to me, 'Return to your country and to your family, and I will deal well with you': …" Spoken as Jacob is about to cross the Jordan to return home, which is Esau's home. Jacob prays for protection against Esau based on God's precept to return home – if God commanded it, then surely He will provide everything necessary to fulfill it.
promise, and when found, open it before the Lord. Paul teaches us to take the promise given to Joshua, and then to say boldly 'the Lord is our helper.' Heb. 13.5-6. The special ground of the answer of prayer lies in the performance of a promise. Ps. 50.15, and 65.24. Simeon lived upon a promise, and expired sweetly in the arms of a promise, in the breathings of a prayer. Luke 2.29. Sometimes the soul depends on an answer by virtue of the covenant in general; such as, "I will be your God." Gen. 17.7. Sometimes it is by the great Remembrancer drawing water out of some well of salvation; John 14.26;1 but in both cases, God's faithfulness is the soul's surety.
Hence it is that David in prayer so often argues upon the veracity and truth of God; and the church in Micah is so confident that the mercy promised to Abraham and confirmed in truth to Jacob, should be plentifully performed to his people Israel. Micah 7.20.2
9. Sober and serious resolutions before God in prayer. The 119th Psalm is full of these. "I will keep your statutes. I will run the way of your testimonies. I will speak of your testimonies before kings. I have sworn and will perform it, that I will keep your righteous judgments." And elsewhere: "quicken us and we will call upon your name." Ps. 80.18. "O when will you come to me? I will walk within my house with a perfect heart." Ps. 101.2. Thus the soul makes holy stipulations and compacts of obedience to God. Thus Jacob says, "if God will be with me, then the Lord shall be my God," and he resolves upon a house for God, and to reserve a tenth of all his estate for his service and worship. Gen. 28.22.3 And this conjunction "if" is not to be taken as a condition, as though if God did not bestow what he asked for, then God would not be his God.
That would be a great wickedness. Rather, it is a rational setting forth of order and time. Because, or since, God is graciously pleased to promise, I will acknowledge him to be the God whom I adore, by erecting a temple and paying tithes to maintain his worship. But whatever it is that the soul in distress offers to God in promise, do not be slack to perform it, for many times answers of prayer may be delayed till we have performed our promises. Ps. 96.13, 19. David professes to pay what his lips had uttered in trouble, for God had heard him. If we break our words to God, then it is no wonder that we feel what the Lord threatened to Israel, that they would know his breach of promise. Numb. 14.34.4
10. A waiting frame of spirit in prayer. "I waited patiently for the Lord; he inclined to me and heard my cry." Ps. 40.1. The Hebrew word signifies, "I expected with expectation." — He walked up and down in the gallery of prayer. This is set forth in hope till God hears: "In you, O Lord, do I hope; you will hear, O Lord my God." Ps. 38.15. Say with Micah: "I will look unto the Lord; I will wait for the God of my salvation." Micah 7.7.
1 John 14:26 "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.
2 Micah 7:20 You will give truth to Jacob and mercy to Abraham, Which You have sworn to our fathers from days of old.
3 Genesis 28:22 "And this stone which I have set as a pillar shall be God's house, and of all that You give me I will surely give a tenth to You."
4 Numbers 14:34 `According to the number of the days in which you spied out the land, forty days, for each day you shall bear your guilt one year, namely forty years, and you shall know My rejection.
Hoping, expecting, trusting, living upon the promise and looking for an answer of peace, as when an archer shoots an arrow he looks after it with his glass to see how it hits the mark; so says the soul, 'I will pay attention and watch how my prayer flies toward the bosom of God, and what messages return from heaven.' The seaman when he has set sail, goes to the helm and the compass, and he stands and observes the sun or the pole-star, and sees how the ship works, and how the landmarks form themselves according to his chart. So you should do: when you have been at prayer, mark your ship, how it makes the port, and what rich goods are loaded back again from heaven. Most men lose their prayers in the mists and fogs of non-observation or forgetfulness. And thus we arrive at the second question.
II. HOW TO DISCOVER AND DISCERN ANSWERS TO SECRET PRAYER, SO THAT THE SOUL MAY BE SATISFIED THAT IT HAS PREVAILED WITH GOD.
Let us now consider the condition to prayer in the text. He will return it into your bosoms; this is so when the mercy that is sought is speedily and particularly thrown into your arms. Ps. 104.28;1 147.9. This is like the irrational creatures which, in their natural cries,
seek their food from God, and gather what he gives them, and are filled with God. When God openly returns to his children, there is no further dispute; for the worst of men will acknowledge the divine bounty when he fills their hearts with food and gladness. Acts 14.17.2
I. But when cases are dubious, observe the frame and temper of your spirit in prayer; how the heart works and steers its course in several particulars.
1. A holy liberty of spirit is usually an excellent sign of answers – a copious3 spirit of fluentness4 to pour out requests, as out of a fountain. 2Cor. 1.17. As God shuts up opportunities, so he shuts up hearts when he is not inclined to hear. The heart is sometimes locked up so that it cannot pray, or if it does, and it presses on, then it finds a straitness,5 as if the Lord had spoken as he once did to Moses; "Speak no more to me of this matter." Deut. 3.26. Or as God spoke to Ezekiel, Ez. 14.14, 7.2, and 7.11. Even though Noah, Daniel and Job entreated for a nation, when the time of alarm had come, there was no salvation but for their souls. When God intends to take away near relations, or any of his saints to himself, it often happens
that neither the church of God nor dear friends have apt reasons or hearts to enlarge. The bow of prayer does not abide in strength. God took away gracious Josiah suddenly. 2Chr. 35.25. The church had time to write a book of lamentation, and to make it an ordinance in Israel, but there was no time for deprecation6 of the divine displeasure in it. In Hezekiah's case, there was both a reason and a heart enlarged in prayer, and the prophet cried for a sign of mercy. 2Kings 20.11. Holy James might be quickly dispatched by the word of Herod Agrippa, but the church had time for supplication in behalf of Peter, Acts 12.2, 12. When the Lord is graciously pleased to grant a space of time and an enlargement of heart, it is a notable sign of success. "You have enlarged me when I was in distress," says David, Psalm 4.1, though it meant deliverance, it may be applied to prayer, as the holy prophet seems to do. Indeed, though the soul may be under some sense of displeasure and in extremities, yet it lifts up a cry. Psalm 18.6. When conscience shuts the mouths of hypocrites, they shun and flee the presence of God.
1 Psa 104:25-28 This great and wide sea, in which there are innumerable teeming things… There is that Leviathan which You have made to play there. 27 These all wait for You, that You may give them their food in due season. 28 What You give them they gather in; You open Your hand, and they are filled with good.
2 Acts 14:17 "Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness."
3 Copious: abundant. 4 Fluentness: an unconstrained and smooth flowing. 5 Straitness: a restriction, binding, or restraint. 6 Deprecation: A prayer to avert or remove some evil or disaster.
2. A blessed serenity and quiet calmness of spirit in time of prayer – especially when the soul comes to the Lord troubled and clouded at first, while it pours out its complaints before him; but at length, the sun shines forth brightly. It is said about Hannah that she was no longer sad; her countenance was no longer in the old hue, cast down and sorrowful because of her rival. Thus the Lord dealt with David, though not fully answered, yet filled with holy fortitude of spirit, and revived in the midst of his trouble. 1Sam. 1.18. Prayer dispels anxious solicitude, and chases away black thoughts from the heart. Psalm 138.3, 7. It eases the conscience, and fills the soul with the peace of God. Phil. 4.6-7.
3. A joyful frame of spirit. God sometimes makes his people not only peaceful, but joyful in his house of prayer. Thus it was with Hezekiah, Isaiah 56.7, when his crane-like chatterings were turned into swan-like songs, and his mournful elegies1 were turned into glorious praises upon ten-stringed instruments in the house of the Lord.2 The lips of Habbakuk quivered and his belly trembled; but before he finished, his voice was voluble in holy songs and his
fingers were nimble on the harp. Hab. 3.16. Thus at Solomon's prayer; when the fire came down, the people were warmed at worship, and went away glad and merry at heart. 2Chr. 7.1, 10. David's experience of this sent him often to the house of God for comfort; and thus he chides his soul when it is cast down at any time; "I am going to the altar of God, to God my exceeding joy; why are you disquieted within me? "Psalm 43.4-5. His old harp that had cured Saul of his malignant dumps, on which temple songs are played, now cures his own spiritual sadness. When we look upon God with an eye of faith in prayer, it enlightens our faces with heavenly joy. When Moses came down off the mount from communion with God, how illustrious his face was from that heavenly vision. This is why prayer for divine mercy and comfort sometimes exhibits itself in this language: "Make your face to shine upon us, and we shall be saved," Psalm 83.3; and in this way the priests of old were to bless the children of Israel: "The Lord make his face to shine upon you, and be gracious to you." Numbers 6.25. These and similar expressions in Scripture,
import3 that sometimes the Lord was pleased to give forth a shining glory from the oracle, and thereby made known his presence to his people, and filled them with awful impressions of his majesty and mercy. Ex. 40.34. Lev. 9.23. Numb. 16.19. This joyful light of God's countenance is like the sun rising upon the face of the earth. It chases away the dark fears and discouragements of the night. Such heavenly joy shows the strength of faith in prayer, and the radiant appearances of God; indeed, all prayer should be directed to this end, that our joy may be full. John 16.24.
4. A sweetness of affection for God – when the soul has gracious sentiments of God in prayer. Clouds of jealousy, and suspicions of divine mercy, as if God were a hard master, are marvellously unbecoming a soul that would go to God as a father. And hence, to restrain prayer because of such unsuitable thoughts of his infinite mercy, is greatly provoking [to God]. Whereas the apprehension of God's excellent goodness should work the heart into lovely thoughts of God.
1 A mournful poem; a lament for the dead. 2 Isa 56:7 Even them I will bring to My holy mountain, And make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be accepted on My altar; For My house shall be called a house of prayer for all nations.
3 Import: carry with it a secondary meaning or implication.
Man, but especially a saint, is an accumulated heap of divine favors, and the gifts of divine mercy should attract our hearts.
When the soul comes to perceive that everything flows from the fountain of his eternal love, it fills prayer with holy delight and joy; the ecstacies of love often rise upon the soul in secret, and with such divine affection that it carries the soul beyond itself. Let the profane world say what they will when spiritual ardors, like so many fragrant spices, flow out of the soul. "I love the Lord, for he has heard my supplication." Psalms 116.1. As answers to prayer flow from the love of the father, so suitable workings of holy affections flow from the hearts of children. John 16.27. When the soul is filled with gracious intimations, like those of the angelic voice to Daniel, "O Daniel, greatly beloved," or like that to the Holy Virgin, "Hail, you that are highly favored," how greatly it inflames the heart toward God. Dan. 10.11; Luke 1.23.
5. Inward encouragements sometimes spring in upon the heart in prayer, from the remembrance of former experiences which mightily animate the soul with fervency. When Moses calls to mind that God had forgiven and delivered them from Egypt, there follows
immediately a sweet intimation of God's mercy. Numb. 14.19-20.1 When the soul considers the days of old, the years of ancient times, and calls to remembrance its former songs in the night, he draws an argument out of the quiver of his experience: "Will God be favorable no more? Can he forget to be gracious to me? Can he in anger shut up his tender mercies?" Psalm 77.5-6, 7, 9-10.
6. A ready heart for thankfulness and service. The heart is brimful and ready to flow over in grateful memorials of God's mercy. "What shall I render to the Lord for all his benefits towards me? "Psalm 116.12. As of old at temple sacrifices there was music, so it ought to be now: while the mercy is being prayed for, the heart must be wound up and tuned for praise. Rev. 5.8. Psalm 107.1. The vials full of the aromas of prayer are joined with harps for a heavenly melody. When the heart is fixed or prepared, then songs and praise follow. This streams from a sense of divine love; and love is the fountain of thankfulness, and of all sprightly and vigorous services. Any prayer that does not end in cheerful obedience is called by Cyprian,
"barren and unfruitful, naked and without ornament." And so we may glance at the expression in James 5.16, "the effectual, fervent prayer." A prayer working within, will be working without, and demonstrate the labor of love.
II. Observe the principal subject matter of prayer; mark that while the arrow of prayer is shot at the target it aims for, there is usually some special sin that remains unconquered, some untamed corruption, some defect, some pressing strait that drives the soul to prayer; and this is the main burden of the spirit. Take notice how such a sin withers, or such a grace flourishes, or such a need is supplied upon the opening our hearts in prayer. Watch for prayer, watch to perform it,
1 Num 14:19 "Pardon the iniquity of this people, I pray, according to the greatness of Your mercy, just as You have forgiven this people, from Egypt even until now." 20 Then the LORD said: "I have pardoned, according to your word;"
1Peter 4.7, and then expound the voice of the divine oracle, to know that you are successful. Cry to your soul, by way of holy soliloquy,1 "Watchman! What of the night?" Is. 21.11.
III. Observe ensuing providences. Set a vigilant eye upon succeeding circumstances; examine them as they pass before you; set a wakeful sentinel at the ports of wisdom. "His name is near, his wondrous works declare." Psa 75.1; his name of truth; Joh 14.6 his glorious title of hearing prayer. Psa 65.2
When prayer has gone up by the help of the Spirit, mark how "all things work together for good." Rom. 8.28. Note the connexion there; working things together follows the intercession of the Spirit for all saints. Rom. 8.27. God is often pleased to speak so clearly by his works, as if he said, "Here I am, I will guide you continually, and you shall be like a watered garden, whose waters do not fail." Is. 58.9, 11. Secret promises animate prayer, and often providentially expound it. Cyrus was promised to come against Babylon for the church's sake. Is. 45.4, 11, 19.2 But Israel must ask it of God, and they were told that they would not ask his face in vain; then follows Babylon's fall in the succeeding chapter. When we cry to the Lord in trouble, he sends his word of command, and heals us. Psalm 107.19-20. There is a set time of mercy, a time of life. When Abraham had prayed for a son, the Lord told him "at the time appointed I will return." Gen. 15.2; 18.14. In a great extremity, after the solemn fast of three days by the Jews in Shusan, and the queen was in her palace, on the fourth day,
at night the king could not sleep, and he must hear the Chronicles of Persia; then follows Haman's ruin. Est. 4.16, and 6.1. Prayer has a strange virtue to give quiet sleep sometimes, as to David. Psalm 3.4-5. And sometimes he gives a waking pillow for the good of the church. Mat. 24.42 3 When Jacob had finished wrestling, and the angel had gone at dawn, then the good man saw the angel of God's presence in the face of Esau. Sometimes Providence is not so quick; the martyr's prayer, as to a complete answer, is deferred for a season, Rev. 6.11, but long white robes are given to everyone – a triumphant frame of spirit; and they are told they should wait but a little season till divine justice would work out the issue of prayer. The thunder upon God's enemies comes out of the temple; the judgments roar out of Zion, the place of divine audience. Rev. 11.19. Joel 3.16. But the means, methods, and times of God's working are various; we give them little forethought. Submit everything to his infinite wisdom; do not prescribe, but observe the embroidery of Providence; it is difficult to spell its characters sometimes,
but it is a rare employment. Isa. 64.5. Psalm 111.2. Eccl. 3.11. His works are searched into by those who delight in his providences, for all things are beautiful in his season.
1 A speech you make to yourself. 2 For Jacob My servant's sake, And Israel My elect, I have even called you by your name; I have named you, though you have not known Me… 11 Thus says the LORD, The Holy One of Israel, and his Maker: "Ask Me of things to come concerning My sons; And concerning the work of My hands, you command Me… 19 I have not spoken in secret, In a dark place of the earth; I did not say to the seed of Jacob,`Seek Me in vain'; I, the LORD, speak righteousness, I declare things that are right.
3 The citation in the source text was Gen. 24.15, which seems inappropriate.
IV. Observe your following communion with God. Inward answers make the soul vegetative and lively, like plants that after a rain, when the sun shines, 2Sam. 23.4, lift up their heads and shoot forth their flowers. A saint in God's favor does everything with delight. Answered prayer is like oil to the spirits, and beauty for ashes; the sackcloth of mournful fasting is turned to a wedding garment. He grows more free, and yet is humbly familiar with heaven. This is someone I would wish you to pick an acquaintance with, who can come and have what he will at court. John 16.23. The Lord once told a king by night that Abraham was a prophet and would pray for him – that he was acquainted with the King of heaven. Gen. 20.7. O blessed person! I hope there are many such persons among you, whose life is a perpetual prayer, as David gave himself to prayer. Psalm 109.4. (The literal Hebrew expression, "but I prayer,"1 is very forcible). He is prayer all over: he prays at rising and prays at lying down; he prays as he walks;
and he is always ready for prayer. He is like a prime favorite at court that has the golden key to the private stairs, and can wake his prince by night. There are such (whatever the drunken and profane world dreams), who are ready for spiritual ascents at all seasons, besides the frequency of set communions. His wings never weary, his willing spirit is flying continually, and he makes God the rock of his dwelling into which he may, upon all assaults, have holy retirements.
But enough for the main question with its branches. There are many particular queries of some weight that may attend the subject. To these I shall briefly reply.
Query 1. What is the proper time for secret prayer?
Various providences, different temperaments and frames of spirit, motions from heaven, and opportunities, variously dictate the proper time. Some find it best at evening; others in the night when all is silent; others at morning when the spirits are freshest. I think with respect to others, that conscientious prudence must guide them in such cases, but it should be when others are retired,2 and the spirit is in the best frame for communion.
Query 2. How often should we pray in secret?
If we consult scriptural precedent, we find David at prayer in the morning. Psalm 5.3. Our blessed Lord, early, before day, in the morning. Mark 1.35. Chrysostom advises, "Wash your soul before your body, for as the face and hands are cleansed by water, so the soul is cleansed by prayer." At another time our Lord went to secret prayer in the evening, Matt. 14.23, and Isaac went out at dusk to meditate. Gen. 24.63. David and Daniel prayed three times a day, Psalm 55.17; Dan. 6.10; and once it is mentioned that David said, seven times a day I will praise you; that is, "I will do it often." Psalm 119.164. Such cases may happen that require frequent accesses to the throne of grace in a day. But I humbly think we should go there at least once a day, which seems to be imported by that passage in our Lord's prayer, "Give us this day our daily bread;" for after our Lord's appointment of secret prayer in the text, he gives this prayer as a pattern to his disciples.
1 This is variously translated: I am a man of prayer, I continue to pray, I give myself to prayer, I am in prayer. 2 Not asleep necessarily, but withdrawn (retired) from your presence so they will not be a distraction.
Query 3. When persons are under temptations or disturbance by passions, is it expedient to pray then?
Since we are enjoined to "lift up holy hands without wrath," 1Tim. 2.8, I judge that it is not so proper to run immediately to prayer, but with some praying ejaculations for pardon and strength against such excesses, and when cooled and composed in some measure, then speed to prayer. Take heed the sun does not go down on your anger without holy purging by prayer. Eph. 4.26. Though I must confess that a Christian should always endeavor to keep his course and heart in such a frame as not to be unfit for prayer upon small warnings. The very consideration of our frequent communion with God should be a great bar to immoderate and exuberant passions.
Query 4. Whether we may pray in secret when others must take notice of our retirement?
I must confess, in a small house, and when a person can many times find no occasions except those that will be observed, I think he ought not to neglect secret duty for fear of the notice of others; we must
prevent it as much as may be, and especially watch our hearts against spiritual pride, and God may graciously turn it to a testimony and example to others.
Query 5. Whether we may be vocal in secret prayer, if we can't raise or keep up our affection so well, or preserve the heart from wandering without it?
No doubt; yet a great deal of wise caution must be used about extending the voice. Tertullian advises that hands, countenance, and voice should be ordered with great reverence and humility. What difference would there be in revealing our prayers by this, than if we prayed in public? Yet if we can obtain some very private place, or when others are away from home, such may lawfully increase it to their private benefit.
Query 6. How to keep the heart from wandering thoughts in prayer?
Although it is exceedingly difficult to attain so excellent a frame, yet by frequently remembering and reflecting upon the eye of God in secret; by endeavoring to fix the heart with all possible watchfulness upon the main scope of the prayer in hand; by being very sensible of our wants and
indigences;1 by not studying2 an impertinent length of time, but rather being more frequent and short in prayer; by considering that God is in heaven and we are on earth; and also by the exercise of holy communion; we may, through the implored assistance of the Spirit, attain some sweetness and freedom, and also more of a fixed spirit in our addresses before the Lord.
Query 7. What if present answers do not seem to correspond to our petitions?