ESSAY ON SECRET PRAYER

Publishing Committee · Battle Creek, Mich. · Apr 30, 1857

ESSAY ON SECRET PRAYER.

(Concluded.)

Our inquiry now is, What are the things which most frequently hinder the uniform and proper performance of Secret Prayer, by those who esteem it a privilege.

The grand adversary of God and man will undoubtedly do all he can to keep us from our closets, and to embarrass our minds and hinder us in our approaches to the throne of grace. He knows that "praying with all prayer," is an important part of the christian's armor; and that the feeblest follower of the Lamb, if he give himself unto prayer, shall more than conquer. He will therefore exercise his craft, and exert his power to draw or drive us from the duty; and will avail himself of every circumstance and occurrence favorable to his diabolical purposes; will adapt his temptations to our natural dispositions and temperature, and take the advantages of our weakness. Hence the hindrances to Secret Prayer must be many and various; some of which rob us of the opportunity for prayer; some weaken the inclination and deprive us of the power to perform it. It is impossible to enumerate all the hindrances; a few of the most common shall be pointed out.

Sin is a hindrance. Sin blinds the mind, brings guilt upon the conscience, and hardens the heart. Such are the effects, not of the outward acts of sin only, but likewise of the indulgence of unholy tempers. If we give place to the Devil by fostering pride, discontent, distrust of divine providence, self-will, or any other wrong temper toward God, we grieve the Holy Spirit, and become indisposed for secret intercourse with Him who "is of purer eyes than to behold iniquity," Envy, revenge, censoriousness, or any other temper contrary to the love of our neighbor, will have the same effect. The duties of the closet will become irksome to the man who is overcome of these evils; and should he still through the force of habit continue to retire as before, yet the effect of his prayer is hindered. "If I regard iniquity in my heart, O Lord, thou wilt not hear my prayer."

Unwatchfulness and levity of spirit are great hindrances to prayer.

While we shudder at the idea of committing open sin we may unawares slide into a careless and trifling spirit, and its natural attendant, trifling conversation; by which the mind is disqualified for the spiritual exercises of religion. Cheerfulness becomes a christian; and if tempered with discretion and piety, makes religion appear amiable to others, and conducive to our own happiness. But trifling and levity, are unbecoming the christian character, and unfit the mind for secret prayer.

If it be inquired, How may we determine when cheerfulness has degenerated into levity? the answer is plain: When you find a disinclination to "pray to your Father who seeth in secret" is the consequence of what you call cheerfulness or facetiousness. Alas, how common this! Many indeed in this state of mind, find pleasure in attending meeting for religious purposes, and not only endure, but enjoy a sermon for an hour together, but have not the heart to pray one quarter of an hour at once in secret, perhaps in the course of a week! It is a bad sign when a man can find no pleasure in any religious duties but those which are public.

Closely connected with unwatchfulness and levity, is TOO MUCH COMPANY.

Man is not formed for entire solitude, but for society. It is natural, therefore, to desire social intercourse with others. Good company is agreeable, and conversation with judicious and pious persons is pleasing, instructive, and useful. They have very erroneous views of religion, who conceive it to have an unsociable tendency: the reverse is true. It is a perfect bond, which unites in their views, hopes, pleasures, pursuits, and interests, those who live under its influence. It improves social life, and renders it at once agreeable and profitable. And when religion shall be perfected in heaven, most blessed state of society shall exist forever.

Yet it is found difficult to spend much time in company to advantage. Mr. Wesley advised his friends seldom to spend more than an hour at once in company. Exceptions must be admitted; but long conversations usually degenerate into mere chit-chat. And how often after ceremonious visits have we had to lament not only the loss of two or three hours for ever, but also the loss of the spirit of prayer. This is a weight which ought to be laid aside, an obstruction in the way which impedes many in their spiritual progress, and lessens their usefulness.

A late writer of a deep devotional spirit remarks: "The conversation of our friends, that most agreeable enjoyment, must be used with caution. Friends often rob us of our time: we should take care that they do not rob us of our best time—the sacred hours of devotion. Many may join in Seneca's complaint, 'Much conversation is hurtful to me.' In retirement we recover ourselves, wind up the depressed mind toward heaven, and get the frame rectified again."

An undue attachment to the world, and an immediate concern about lawful things, may be reckoned among the hindrances of closet duties.

Worldly hopes and fears, joys and sorrows, cares and anxieties, occupy the thoughts, and engross the mind; things in themselves lawful, nay, commendable and necessary, become snares when they engage too much of the attention. A multiplicity of business; the concerns of a large family; the unavoidable trials and difficulties of human life; and a variety of other circumstances, obtrude upon the mind, and occasion that perplexity, and too often stir up those tempers which, if yielded to, have a direct tendency to alienate the heart from God. In such a disposition of mind, there is no inclination for spiritual worship and intercourse with the Lord in the closet; and in such a state of mind, a little difficulty will prove an effectual hindrance.

Dejection of Spirit on account of the difficulties and trials of life, and more especially on account of their own unfaithfulness, is the principal hindrance to many conscientious persons. In some this is constitutional; they are apt to be cast down about everything that is attended with difficulty; and their natural temper influences their religious character. In others, it is owing to partial views of divine things. They doubt not the goodness, grace or power of God; but it seems reasonable and proper that they who are so unworthy, so unfaithful and unprofitable, should doubt whether he will bless them; nay, they conceive it would be presumptuous in them to approach even the throne of mercy with boldness.

Though these reasonings have no foundation in Scripture, and are contrary to the whole tenor of the covenant of grace; yet to a mind depressed and darkened, they appear very plausible. Satan now "transfor[ms] himself into an angel of light;" and taking advantage of the disposition to dejection, labors to depress the mind still more. Many, yielding to his suggestions, give place to unbelief, and neglect prayer. Though they do not intend to do wrong, it is certain that such persons, by a voluntary humility, at once dishonor God, and injure their own souls.

The greatest hindrance of all is, spiritual sluggishness. This evil creates difficulties and raises objections to the duty. It will not be unprofitable, nor perhaps unnecessary, to examine a few of those objections which have a fatal influence on the conduct of many professors of religion.

Some allege want of time.

This may be correct as it respects the employment of large portions of time daily in the duties of the closet. A man may be placed in such circumstances as absolutely and unavoidably deprive him of that privilege. However, generally speaking, if time be well improved, some part of it may be redeemed for the purpose of secret prayer. There are twenty-four hours in the day. Shall we find time for worldly business, for meals, for sleep? yea, for discourse with those about us, and yet have no time, not one quarter of an hour in a day, for prayer to Him that "seeth in secret?" Shall the God of heaven and earth wait to admit us to a private audience for a whole day, and we neglect to improve so high a favor?

Those who plead a want of time, owing to a multiplicity of business, would do well to consider what business can be of equal importance to that of glorifying God, and securing the salvation of the soul. Many, it is to be lamented, are too eager to obtain wealth, and involve themselves in the cares and employments with that view, which deprive them of the time which should be improved for eternity, in secret with the Lord. "The substance which is the price of prayer, (says an old divine,) may be the price of blood."

Others omit the duty under the pretence that their hearts are in such a state, that they cannot pray acceptably and profitably.

If it be really the case that the heart is so indisposed to the duty, there is just cause of alarm, more than if the house were on fire! Let such a one do violence to himself; let him pray as well as he can; let him cry to God for the aid of his Holy Spirit; and let him resolve, on the one hand, not tamely to submit to Satan and his own heart, nor on the other, to sink in discouragement.

With more plausibility one says, "I have not a convenient place for retirement."

An apology has already been found for those who have not a convenient room for retirement. It is their comfort to reflect while they love prayer, and the Lord knoweth their circumstances, and a praying heart will find a place for prayer, as frequently

as possible; and when it is not practicable to retire from company for the performance of the duty of Secret Prayer, will imitate an Old Testament saint, [see Neh. ii, 4.] in the exercise of holy ejaculations.

For the instruction and encouragement of persons in such circumstances, a digression from the main subject perhaps will not be deemed improper. Let it then be recollected, that the God we worship is not confined to places; but is every where present, and always attentive to the breathings of our souls. Intercourse with him may be enjoyed, amidst all the bustle of business and of domestic concerns; and Ejaculatory Prayer is recommended as a means of attaining that happiness.

The example of Nehemiah places it in a just point of view. Neh. ii. Hearing of the state of Jerusalem, the city of his fathers' sepulchres, which lay waste, "sat down and wept, and mourned certain days, fasted and prayed before the God of heaven." So oppressed was he with grief that he could not conceal it from the king, his master. His countenance, which had "not been sad aforetime" in the royal presence, indicated a mind in great distress. The king said to him, "Why is thy countenance sad, seeing thou art not sick? Then I was very sore afraid, and said unto the king, Let the king live forever! Why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are burnt with fire. Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven."

It is not probable that Nehemiah's prayer was vocal. In the presence of the king and his courtiers he would not pray aloud. He lifted up his heart to the God of heaven, and the God of heaven heard and answered him.

The example of Nehemiah is worthy of imitation. The exercise of mental prayer is a means of grace of which we need not be deprived by any outward circumstances; and the earnest breathings of the soul to God in holy ejaculations, will be attended with the best effects.

It is of great importance to have correct views of Him who is the object of worship, and to have a realizing sense of his being, perfections and presence. Not a bare opinion of these things, but a deep impression of them upon the heart. Who will pray to a distant deity? or to one who is so engaged as to be incapable of attending to his prayer? Who is, as Elijah sarcastically represents Baal, "asleep, or on a journey, or talking" with some other persons. Or to one who is unable to help, who is as "a broken cistern that can hold no water," and affords no supplies; or who, if able, is unwilling to save and bless? God is ever present. See Ps. cxxxix, 1, &c. He can attend at the same instant, to every worshiper in heaven and earth. Though styled "the God of heaven," he fills universal space, and knoweth our inmost desires. Yea, he knows better than we ourselves do, our states and necessities.

He possesses whatever is necessary to render all his creatures completely happy, and can supply all their wants, without any diminution of his fullness. "He is able to do exceeding abundantly, above all that we ask or think." He sits at the helm of the universe, and all the causes, natural, moral and accidental, are subject to his direction and control. "He doeth what ever pleaseth him, in heaven, and earth, and all deep places." His providence rules over all. He supports and governs this world which he created, and exercises a superintending care over every part, (however insignificant it may appear,) of the whole. "Even 'a sparrow falleth not to the ground without his notice. But toward the upright his providence is kind and gracious. The very hairs of their heads are numbered." He has fully expressed his peculiar regard for them that fear him, and has engaged to give them grace and glory, and to withhold no good thing from them. And it may be added that the experience of his people in all ages, confirms the truth of his gracious declarations.

Let a lively sense of these things exist in the mind, and it will be prepared, and disposed to offer holy ejaculations to a present God, who is able and willing to supply all its wants.

A deep consciousness of our present necessities will be useful. This is something more than a conviction that in general we are poor and needy, and wholly dependent upon God; it implies an inexpressible sense of our need of help now, this moment; accompanied with the conviction that God alone can help us. So it appears in the case of Nehemiah.

Happy they who live habitually in this spirit! They are disposed and enabled to express their desires amidst the various avocations of life, without a voice, to him who attentively regards their prayers, and supplies their wants. Realizing the presence of the Almighty God of love, and impressed with a sense of their present necessities, they "pant for God, even the living God; their heart and flesh cry out for" him. These, like all other addresses to God, should be offered up in faith, nothing doubting; in full assurance of being heard and answered.

Concerning this mode of address to the Almighty, it may truly be said, no place or time is improper for it. In the house of God, in our own houses, in company, in solitude, in the market or shop, in our leisure moments, or amidst the hurry of business, we may pray to the God of heaven, and he can and will attend to our petitions. In prosperity and adversity, in every emergency, and in all possible circumstances, we may lift up our hearts unto the Lord for reasonable aid, and shall find him to be a very present help in every time of trouble. Great attainments in this soul-enriching exercise may be acquired if we apply our minds to it. And let it not be imagined that it will be attended with a certain gloominess of aspect in company, dishonorable to religion. It will have a contrary effect. We shall

"Present with God, by recollection seem Yet present by our cheerfulness with them."

Our serious cheerfulness will recommend religion to others; and which is of infinitely greater moment, we shall enjoy the testimony of a good conscience, and a comfortable evidence of the divine favor.

In conclusion—let it be observed, the subject of this essay should be improved to practicable purposes; otherwise the end for which it is offered to the public will not be attained, and the time spent in reading it will be lost for ever.

It is possible some may take up and read this little book who have never been in the habit of praying to God in secret. Perhaps it never entered into your mind to do it. You dislike solitude altogether or if you seclude yourself from company for other purposes, it never occurred to you, "I must enter into my closet, and pray to my Father who seeth in secret." It would be well for you to consider that you must die alone; and also that you must soon appear before God. If you are now averse from secret intercourse with him, how will you bear to meet him face to face? Form in your mind now an apology for your conduct, which you will venture to present to him in that day! Conscience forbids the attempt. Then retire, and fall down upon your knees before the Lord, and implore his mercy. Let it be said in heaven concerning you, "Behold he prayeth."

It is lamentable that many who once found it good to draw near to God in Secret Prayer, either wholly or in part, should omit it.

Let such persons call to mind the former days. Recollect the time when you were burdened with a heavy load of guilt. Then you retired from company. He who saw Nathaniel "under the fig tree," saw you upon your knees in secret, lamenting your sins, pouring out your hearts before him, and pleading for mercy. When the Lord showed you his mercy, and granted you salvation, you delighted in him, and found yourselves happy, inexpressibly happy, in his presence, when no eye but his saw you, no ear but his heard you. Can you not call to your remembrance that at such a time and in such a place the Lord visited you with his loving-kindness. Can you not like Jacob, (when alluding to Bethel,) say, "God Almighty blessed me" there? In the hour of temptation and in the day of trouble you made "known your requests to God, by prayer and supplication with thanksgiving; and the peace of God which passeth all understanding, kept your heart and mind through Christ Jesus." "Where is the blessedness you spake of?" It is fled. Your love has waxed cold. You no longer enjoy communion with God. Your acts of worship are formal, and you are in danger of total apostasy. "Remember from whence you are fallen; repent and do your first works," and you shall be restored to your former enjoyments. O lose not a day, a moment. Make haste to renew your former intimacy with the Lord.

Hail, ye happy souls! who are found day by day in the uniform, serious, lively performance of the duty recommended in these pages. You know, not by report or speculation only, but by happy experience, that the duty of Secret Prayer is also an invaluable privilege. Often do you say, when alone with Him whom your souls love, "It is good to be here." You are sorry when deprived even by lawful and unavoidable causes, of your time for religious retirement: and you would account it a calamity to lose your relish for, and delight in, Secret Prayer, more than if you lost your property or your health.

The power over sin, the ability to do and suffer the will of God, the conscious nearness to him which you enjoy, and your prospects and anticipations of eternal glory and blessedness, all combine at once to excite in your hearts a grateful sense of your high privilege, and to confirm your resolution to give yourselves unto prayer. You justly regard as pledges and earnests of greater good, the blessings already received. Only "continue in prayer, and watch in the same with thanksgiving," so shall you find every divine promise made good to you. "They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not faint."

"Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us; unto Him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen."