casion which can justify the omission of a formal retirement. But this I may say; a man, whose heart is much with God, will seldom find such an occasion. An indevout heart creates occasions for the omission, much oftener than real occasions render the omission necessary. The slothful man says, There is a lion in the way. Objections easily arise against a duty, which we have no heart to perform. But when the heart is warmly engaged, difficulties are not felt, or are easily surmounted.

Secret prayer is a useful and important exercise. It is by this, that we kindle and keep alive the flame of piety. While I was musing, says David, the fire burned; my heart waxed hot; I spake with my tongue. Hear my prayer, O Lord, and give ear to my cry. It is by this that we place God always before us, and view him always as present with us. This leads us to contemplate him in all our ways, to regard his goodness in all our enjoyments, and to feel his justice in all our afflictions. This inspires us with resolution to duty, and with fortitude in danger. It elevates the soul above the influence of earthly things, and, in the troubles of life, it opens a thousand springs of consolation and joy. To humble and hoping Christians, how refreshing must it be, to retire alone, and converse familiarly with their God-to tell him all their wants and all their sorrows-to confess before him their temptations and their sins, and receive the tokens of his forgiving love-to supplicate the supports of his arm under the presure of their burdens, and the assistance of his grace, under a sense of their weakness! And if they can find, that they have really been with God-have come even to his seat-have risen to an unusual elevation above the world-they will say, It is good to be there. Will the man, who has repeatedly experienced the pleasure and advantage of communion with God, need

other motives to the duty? Or, Will he seek excuses for the omission of it ?-From experience, he will say, "It is good for me to draw near unto God. I have put my trust in him, that I may declare all his works."

That we may enjoy the benefit and delight of heavenly communion, we must make it a stated exercise. If we yield to small diversions, we shall soon find them multiplying, until they entirely draw us away from God. And they who are far from him, will perish.

The prudent Christian easily finds opportunity for retirement. He disposes his affairs with dis cretion, lives by rule, arranges his business in due order, postpones his temporal concerns to his eternal interest, considers religion as his high calling, and involves himself in no such multiplicity of earthly cares, as shall be inconsistent with a regular attention to this great work, this one thing needful. By a wise adjustment of his affairs, and a diligent improvement of his time, he finds opportunity for the discharge both of his spiritual, and his secular duties, and prevents their interference. He can attend on the duties of devotion, with as much fervour and constancy, as if he had retired from the world to a cloister. He can pursue his worldly calling with as much industry and success, as if he had shut up his closet door and thrown by his Bible. There will be no inconsistency between the duties which relate to this world, and those which relate to another, as long as we assign them their proper places, and keep our hearts in a proper frame. If they interfere with, and crowd upon, one another, it is because they are jostled out of order.

We may remark,

III. What care our Lord took to find a place of solitude for his prayers, that he might neither meet with disturbance, nor seem ostentatious. He rose

while it was yet dark, and retired, unseen by the multitude, to a solitary place.

Agreeable to this example, is the precept which he gave to his disciples-When thou prayest, thou shalt not be as the hypocrites; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. But thous 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.

1. One reason why we should retire to a secret place for solitary prayer, is, that we may avoid the appearance of ostentation.

All our religion must be without hypocrisy. Whatever we do, we must do it heartily, as to God, and not to man. A supreme regard to the applause of the world, mars the virtue of our best

actions.

There are some duties, which, in their nature, are open and publick. In these we must carefully attend to the workings of our hearts, and guard as gainst the influence of vain and unworthy motives. We are not to neglect the duties from a false and affected humility, as if we had better not do them, than be seen in them. We are to perform them, though we are seen of men; but not to per form them for the sake of being seen. There are other duties which are to be performed in a secret manner, and in which we must not only suppress the unworthy aim to be seen; but, as far as circumstances allow, must avoid being seen, Christ condemns the hypocrisy of those, who, when they fasted, disfigured their faces; when they gave alms, sounded a trumpet; and when they prayed by themselves, chose the corners of the streets and other conspicuous places, that they might receive praise from men. Of the same hys

pocrisy are they guilty, who, retiring to fields, or groves, or other solitary places, there pray with an elevated voice, that they may be heard at a distance, and deemed uncommonly fervent and devout. Secrecy is a circumstance expressly enjoined. And pray with loud vociferations in a field or wood, is as inconsistent with secrecy, and with sincerity, as to pray in the corner of a street. A needless os tentation of our piety and devotion is hypocrisy, in whatever manner this ostentation is made.

to

2. Another reason for secrecy in our personal or solitary prayers, is, that we may be undisturbed.

Too easily are our pious thoughts diverted by objects, which present themselves in our way. The noise and tumult of the world will interrupt our devoutest frames. Even in retirement the spirit of devotion will often languish ; and impertinent thoughts will insensibly steal in upon us. Prudence will therefore direct us, as far as possible, to shun external diversions. When we shut the door of our closet against the intrusion of worldly objects, we must shut the door of our hearts against the entrance of worldly thoughts. We may often be surprised with them before we are aware; but we must not invite them. On the contrary, as soon as we discover them, we must banish them to a distance, and call in devout meditations to fill our minds. The more vacant the soul is of pious and heavenly affections, the more room is there for evil thoughts to enter. When the house is empty and swept, unclean spirits come in and dwell there. To shut the door of the closet, is the means of preventing disturbance from abroad. But in vain is this door shut, if the door of the soul is thrown wide open for every irregular passion and earthly care to rush in and occupy the place. Who is he that engageth his heart to approach unto God? Him God will cause to draw near to himself.

VOL. I.

X

3. A farther reason for secrecy and solitude, is, that our minds may enjoy greater freedom in communion with God.

In our social prayers, the special and peculiar cases of each worshipper cannot always be distinctly. and fully expressed. He who speaks in behalf of others, accommodates the matter and manner of his prayer to the capacities and circumstances of his fellow worshippers in general. They who join with him, employ their minds in adopting and appropriating his petitions. Every Christian finds in himself wants and desires, which it is not possible, nor indeed proper, that others should know; and which, if they knew them, they could not so well express, as he may himself from the feelings of his own heart. Be sure, there are many things, in the case of every Christian, which, though proper to be laid before God, could not, with propriety and common edification, be introduced into a publick prayer.

But in the closet we are under no restraints of this kind. There we may open our bosoms, utter all our desires, and pour out our whole souls. There we may confess those secret sins, lament those secret infirmities, and mourn those secret temptations which we never have disclosed, and choose not to disclose, to the most intimate friend on earth. There we need not be confined to method or order, nor be solicitous in the choice of our expressions. We may address the throne of God on matters which lie heaviest on our hearts, and in language which our feelings dictate. We may there speak in desires and groans, which cannot be uttered: And he who searcheth the heart, knoweth what is the mind of the spirit. He who possesses our reins, knows our thoughts afar off. He who is present with our spirits, knows our feelings and desires, before they are expressed in words. While we are speaking, he hears; before we call, he an