p. 1 | ESSAY ON SECRET PRAYER

Publishing Committee · Battle Creek, Mich. · Apr 16, 1857

ESSAY ON SECRET PRAYER.

"By grace are ye saved, through faith," saith the Apostle. Eph. ii, 8. All spiritual blessings flow from the unmerited kindness and favor of God. Every saint in heaven, and every believer on earth, therefore will say, "By the grace of God, I am what I am."

On this subject it is agreeable and profitable to meditate: and enlarged views of the grace and mercy displayed in the plan of salvation by Christ Jesus, are conducive to the holiness and happiness of Christians. "Beholding with open face, as in a glass, the glory of the Lord, they are changed into the same image, from glory to glory, even as by the Spirit of the Lord."

On these principles the sacred writers point out the connection between the precepts and promises, the duties and privileges, of Christianity. A good foundation is laid; viz., the complete mediatorial work of our Lord Jesus Christ; and then on that foundation is erected a superstructure of holiness. Hence the advice of Jude, "Building up yourselves on your most holy faith." Christian duties are often stated and enforced. He who dictated the holy Scriptures knows what is in man, and that it is requisite often to repeat and urge upon us the importance, the necessity and the advantage of holy obedience. "Put them in mind, (saith the Apostle,) that they be ready to every good work." Good works, proceeding from faith in Christ, are evidences of our sincerity, and profitable to society, to the praise and glory of divine grace.

Every Christian duty is important, and ought to be sacredly and conscientiously regarded; for it is in the path of duty only that we are warranted to expect the blessings of the gospel. But some duties appear to be of higher importance than others, and, consequently, demand a proportional degree of attention: amongst these may be ranked the duty of SECRET PRAYER; though it is a duty, perhaps, most frequently neglected, or improperly performed. Various considerations may combine to induce us to perform those religious duties which come under the observation of our fellow creatures; but the duties of the closet, those secret exercises of the soul, of which God alone is witness, indicate purity of motive and design, and afford stronger proof of sincerity in the service of God, than the most animated and affectionate performance of public duties. We say with the poet, "The private path, the secret acts of men, If noble, for the unblest of their lives."

"The love of fame" has been denominated "the universal passion." It must be admitted, that it is natural to man in his fallen state, improperly and idolaterously to desire the esteem and applause of men; and more frequently than we are aware, that evil mixes with our good works, and renders unacceptable to Him that searcheth the heart, our spiritual sacrifices. But in the secret exercises of religion, we are not so liable to be under the influence of evil, or even mixed motives. Hence the solemn cautions and exhortations delivered by our blessed Lord to his hearers on the mount: "Take heed that ye do not your alms before men to be seen of them. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet; and when thou hast shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret, shall reward thee openly." Matt. vi, 1, &c. Our Lord, from whose judgment there is no appeal, decided on the motives by which the persons alluded to were induced to perform in public those acts of worship which properly belonged to the closet; and took occasion from thence to give admonitions and advices the most salutary. Let it not be inferred, however, that private exercises of devotion are to supersede those which are public. Each has its proper place, order, and use; and what God hath joined together, let no man dare to separate.

The serious attention of the reader is directed to a subject, interesting to Christians of every denomination:

THE DUTY OF SECRET PRAYER.

Secret prayer is a solemn transaction between God and the individual who performs it. Retired from the world, secluded for the time from the society of men, he is "in audience with the Deity."

The first thing which strikes the attentive mind, is the advantage of a proper place for such a solemn exercise. "Enter into thy closet, (saith our Lord,) and when thou hast shut thy door, pray to thy Father who is in secret." Some indeed have understood this in a metaphorical sense; as though our Saviour had directed his followers to be serious and devout, and to enter into the closet of the heart, which is the most inward recess and retiring place. An habitual spirit of prayer and devotion is of the utmost consequence; but that is not the plain, obvious meaning of the words. By the closet, is to be understood some private place; and to shut the door, is to offer our secret prayers in as private a manner as possible; so that God alone may be witness to the solemn transaction between himself and us.

It is indifferent what place is chosen for the purpose of private prayer; whether a retired room in a house, a barn, a stable, a field, [Gen. xxiv, 63,] or any other place. And this is encouraging to such as have no private room for the purpose of religious retirement; the numerous branches of whose families, live, work and lodge in the same apartments. God is not confined to places; and a heart engaged with him will find a place in which to pour out itself before him. It is one advantage, however, to have a convenient oratory, or place for prayer; and if it afford opportunity of using the voice without being overheard by others, it is still more eligible. It will be found profitable also, to those who are so favored by divine providence as to have the means to furnish their places of retirement with a copy of the holy Scriptures; a psalm or hymn book; a few select lives of persons eminent for piety; and other works directly calculated to excite devout affections, and raise the heart to God and divine things. And let it not be forgotten, that a high degree of responsibility is connected with circumstances so favorable to secret intercourse with God; and the consequences of improvement or non-improvement will be great.

The duty of Secret Prayer ought to be performed STATEDLY and REGULARLY; daily, and if possible, at certain hours of the day.

Of how much consequence is regularity in the common affairs of life! Merchants, laborers and mechanics, have their hours for business and labor, for meals and rest. Were not this the case, what time would be lost, what confusion and disorder would be the consequence. So in the present case, while we avoid dull formality, it is well to have our fixed times for retirement and devotional exercises; otherwise the duty, from various causes, will often be neglected, perhaps forgotten.

Is it not probable that Daniel, who was so sensible of the necessity and advantage of prayer, that rather than omit it for one day, subjected himself to the frightful penalty of being cast into the lions' den, had his stated times for prayer? And that the men who sought his ruin had obtained information respecting those times?—"Now when Daniel knew the writing was signed, he went into his house: and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day and prayed and gave thanks before his God, as he did aforetime. Then these men assembled and found Daniel praying, and making supplication before his God." David, also, in his best days, appears to have had stated times for his devotional exercises. "Seven times a day do I praise thee." Ps. cxix, 164. "Evening, morning, and at noon will I pray and cry aloud." Ps. lv, 17. Passing over other examples which might be collected from the sacred

writers, let us take notice of Cornelius, the pious Roman captain. He was praying at the "ninth hour," i. e., three in the afternoon, when the angel of the Lord appeared, and directed him to Peter, who should "tell him words whereby he and his house should be saved." It is probable that he daily observed the "ninth hour," and other hours of prayer, as a Jewish proselyte, regularly and statedly; for it is said, "he prayed to God always."

The appointment of stated times for retirement and prayer, can be required of such only as have the disposal of their own time, and the arrangement of their own business. To many persons the plan is impracticable; and what is impracticable, cannot be considered as a duty. Many servants, and men in business, are placed in such circumstances, that they cannot fix beforehand upon any particular part of the day for the duties of the closet. To such it may be said, improve your mornings and evenings; and living all day long in the spirit of watchfulness and prayer, embrace opportunities as they occur for retirement; and if the concerns of your family or business forbid your employing an hour, or even a quarter of an hour, in a formal manner with God, at any one time in the course of the day, perhaps you may redeem a few minutes for the purpose of prayer and meditation to him "who seeth in secret." With such sacrifices God is well pleased; and he who declared that the poor widow who cast two mites into the Lord's treasury, did more than others, who out of their abundance cast in large sums—will accept, and openly reward such short but sincere exercises of the soul.

OCCASIONAL PRAYER is included in the duty under consideration.

If we are sufficiently attentive to the state and various emotions of our own minds, and acquainted with our necessities and the necessities of our friends and connections, we shall esteem it both a duty and privilege "to make known our requests unto God, by prayer and supplication." To "the throne of grace" should we flee in every time of need. When we enjoy health, ease and prosperity, we should pray with frequency and fervor to be preserved from the snares which attend those circumstances, and also for knowledge and ability to improve, while we enjoy worldly comforts.

In seasons of distress and adversity, we should pray for support and comfort, for resignation and patience under our afflictions, for a sanctified use of them, and in the Lord's time, a happy issue out of them. In every hour of temptation and spiritual conflict, we should pray that we may stand against all the wiles of the devil, and more than conquer through him that has loved us. Indeed we should esteem nothing too great or too small, whether it relates to this world or that which is to come, to be a subject of prayer. See Jacob [Gen. xxxii] in great distress. He chose "to be left alone" that night; and he prayed and wrestled with the angel of the covenant, and prevailed. How often do we find Moses, Joshua, and the prophets, on extraordinary occasions, retiring to pray! Abraham, distressed on account of the ruin impending over Sodom and the adjacent cities, applied to God in their behalf. To attempt an illustration of what passed on that occasion, would only serve to detract from the beauty and solemnity of the narrative. See Gen. xviii.

When St. Paul had a thorn in the flesh, the messenger of Satan to buffet him, he besought the Lord thrice that it might depart from him. And the blessed Jesus himself, in the days of his humiliation in our flesh, on some occasions spent whole nights in prayer.

In all ages, men eminent for their piety, communion with God, and usefulness to mankind, have been eminent for their occasional as well as stated prayer in secret. It is said of the Rev. John Fletcher, late Vicar of Madely, that "his closet was the favorite retirement, to which he constantly retreated, whenever his public duties allowed him a season of leisure. Here he was privily hidden as in the presence of God. In all cases of difficulty, he would retire to this consecrated place, to ask counsel of the Most High; and here, in times of uncommon distress, he has continued during whole nights in prayer before God." His biographer observes also, that "at one period of his life, he was brought into such an intricate situation, that he was wholly at a loss to discover what God required at his hand. And such was the difficulty before him, that the opinions of his most experienced friends could afford him but little light with respect to it. In this state, for three months successively, he spread the intricacies of his case before the Judge of all the earth, entreating that he would direct the course of his conduct by the order of his providence and the influence of his Spirit. His request was continued till an answer was obtained; which was not till the wall of his chamber could exhibit a proof of his vehement intercessions; that part of it, against which he was accustomed to kneel, appearing deeply stained with the breath which he had spent in supplication." While we admire the grace of God in such persons as Mr. Fletcher, and their high attainments in the divine life, should we not, as far as circumstances will permit, imitate their holy diligence, fervor, and importunity in prayer! Above all, let us follow our great exemplar, the Lord Jesus Christ. He often withdrew from company and prayed alone. "When he had sent away the multitude, he went into a mountain apart to pray." Matt. xiv, 23. See also Matt. xxvi, 36-45. He withdrew himself into the wilderness, and prayed. Luke v, 16. And it is recorded, [Mark i, 35,] "In the morning, rising up a great while before day, he went out and departed into a solitary place, and there prayed." On another occasion, "He went into a mountain to pray, and continued all night in prayer to God." He hath thus left us an example that we should follow his steps.

Under the head of occasional prayer, we may include days of prayer and supplication, accompanied with fasting or abstinence. It appears from many passages of the sacred writings, that ancient saints on various occasions have observed days for the purposes of extraordinary humiliation, prayer, and thanksgiving. In this respect, patriarchs, prophets, apostles, and our divine Master himself, have left us examples.

In later times, many private Christians, as well as Christian ministers, have found such days profitable. Were the practice of our pious forefathers, who frequently had their days of solemn prayer, revived, it would be productive of much good to individuals, to families, and to the cause of religion in the world.

Another important consideration on this subject, respects the MANNER and SPIRIT in which the duty should be performed.

When a creature, and more especially a sinful creature, enters into the presence of God, and takes upon him to speak unto the Almighty, his mind should be filled with reverence and humility. At the same time, respecting him as a God of infinite mercy through a Mediator, he should approach "the throne of grace" with earnestness, importunity, and confidence, expecting to receive the answer of his prayers, and the accomplishment of the divine promises.

To assist in an acceptable and profitable performance of the duties of the closet, the following observations are presented to the reader.

Previous self-examination is an excellent preparation for the holy exercise of secret prayer. Hereby we become acquainted with ourselves, and our spiritual state before God: we are made sensible of our poverty, and our need of divine help. Without such a temper, it is not likely that we should pray to God, or worship him acceptably. But if our minds be suitably affected with a sense of our own ignorance, weakness, and unworthiness, we shall appear before the Lord with becoming reverence and humility. Poor and needy, we shall desire to be fed with the bread of life, though conscious that we are unworthy of the crumbs that fall from the children's table.

Let it be supposed, reader, that you are about to retire for the purpose of private prayer, with a heart duly prepared by previous meditation and self-examination. Enter into your closet, as into the presence-chamber of the Most High: see Him who is invisible; meditate on his greatness, majesty, and glory; feel your own insignificance; contrast yourself with him whom you are about to address, and let your mind be filled with reverence and godly fear. Reflect on his purity, holiness, and justice, and on your own sin, guilt, and misery; and prostrate yourself in the dust at his feet. For whatever may be your attainments in holiness, and your fruitfulness in good works, when you appear before God, your plea should be, "God be merciful to me a sinner."

Notwithstanding such a deep consciousness of unworthiness, be importunate. If the unjust judge, who neither feared God, nor regarded man, avenged the importunate widow, how much more will God avenge you, if you cry unto him night and day. Press your petitions. Repeat them again and again with increasing earnestness; keep to your point, and wrestle in prayer for the particular blessing you need. Here you have a peculiar advantage. God alone hears you. You may therefore pray, pause, meditate, and pray again; urging your requests with increasing ardor. And ask in faith, nothing doubting. Set before you God in Christ, reconciling the world unto himself. Reason as the Apostle reasoned, "He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things." Think of the forcible and encouraging language of our Lord: "If ye, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven, give good things to them that ask him." Spread the promises before the Lord; and remember they are promises made by him: they are ratified by Jesus Christ: "for all the promises of God in him are yea, and in him amen." He has atoned for your sins; he is pleading your cause at the right hand of God. You have "liberty to enter into the holiest by the blood of Jesus." You may, you ought to draw near to the throne of grace in full assurance of faith.

It is necessary to use arguments to enforce a practice so plainly enjoined, and so conducive to our advantage! Arguments sufficient to stimulate us to a constant observance of it, offer themselves to the attentive mind.

The sincere followers of Christ perceive an obligation to secret prayer on the ground of duty. Prayer is a duty which arises from the mutual relations subsisting between God and man. Regarding him as our creator, preserver, benefactor saviour, law-giver, and judge, we should express our dependence on him by frequent acts of prayer. And our Lord has expressly enjoined the duty of secret prayer. See Matt. vi, 6, before cited.

As our wants are new every day, we ought every day to repeat our applications to the throne of grace in private. This duty has been attended to with advantage to themselves and others, by wise and good men in all ages.

It is an inestimable privilege to have secret intercourse with our Father who is in heaven.

What an honor it is to be admitted to converse with God! To have frequent audiences of the King of kings, and to receive special marks of his favor! What are honorable distinctions among men, when compared with this honor that cometh from God? In which situation did Daniel appear greatest and most dignified, when engaged in the cabinet, transacting the affairs of a great empire, or when upon his knees in his chamber, praying to his God? No doubt angels, those ministering spirits, who minister unto the heirs of salvation, looked on him with respect.

They who are most elevated by their stations in society, acquire additional lustre by communion with God in their closets. And however obscure and unnoticed the Christian, though "loved and prized by God alone," he is truly great and honorable. The man who maintains an intimate acquaintance with his God in solitude, and, like the father of the faithful, is his friend, will be great and honorable when the distinctions which now exist among mortals shall be no more.

How HAPPY is the man who is favored with conscious nearness to God.

He enjoys felicity in communion with his Maker, suited to his rational and moral nature. None but those who enter fully into the spirit of this duty, and experience its sweetness, can conceive the advantage of it. We may say of such persons, as the venerable Fletcher's biographer says of him, "His deepest and most sensible communications with God, were enjoyed in those hours when the door of his closet was shut against human creatures, as well as human cares. Here he was privily hidden as in the presence of God. Here he would patiently wait for, or joyfully triumph in, the loving-kindness of the Lord. Here he would plunge himself in the depths of humiliation; and from hence, at other seasons, as from another Pisgah, he would take a large survey of the vast inheritance which is reserved for the saints." Yes; in such exercises the Lord will manifest himself to gracious souls, as he does not unto the world; and they shall find it good to draw near unto him. Or if it should please him to exercise the faith and patience of a pious soul, by withholding the usual consolations of his Spirit, yet he shall find that he has not prayed in vain; for he will come down from the mount like Moses, with a lustre on his countenance, a greater degree of deadness to the world and sin, more spirituality in his temper, and a stronger resemblance of him whom he worships.

The enjoyment of conscious nearness to God in secret acts of devotion, produces a just sense of the evil of sin, and an abhorrence of it. Sin appears "exceeding sinful," hateful and abominable, and is viewed with horror. This is accompanied with a peculiar tenderness of conscience, and fear of offending God; and also with earnest desires after an entire conformity to the divine image, and lively exercises of faith for the full accomplishment of those "exceeding great and precious promises" by which we are made "partakers of the divine nature."

(To be Continued.)