SERMON XXXVI.

MATTHEW vi. 6.-But thou, when thou prayest, enter into thy closet; and, when thou hast shut thy door, pray to thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly.

THERE is nothing so excellent, but our evil hearts will make it the means of sin against God. The case of the Pharisees shews, that even Prayer itself may become abominable in his sight, in consequence of the motives by which it is prompted.-Again, there is nothing so evil in man, but the wisdom of God will turn it to the edification of his true disciples. Thus the hypocrisy of the Pharisees was made the occasion of those most instructive words, which Jesus speaks to us in the text. May his blessing attend our meditations upon them!-We have here,

I. DIRECTIONS FOR PRAYER.

To prevent misapprehension I would observe, that the text must not be regarded as forbidding public worship; which is a duty plainly enjoined in Holy Scripture. Even when our Lord accuses the Pharisees of "loving to pray standing in the synagogue,"1 it is not the regular synagogue-worship which he condemns, but some ostentatious addition made to it by those hypocrites. The directions here given refer wholly

1 Verse 5.

to Private Prayer: and they may be summed up under three heads.-We are to

1. Secure to ourselves complete Retirement. “Thou, when thou prayest, enter into thy doset, and shut thy door."

I

In this direction, regard the thing intended, rather than the words by which it is expressed. Some of you, perhaps, have not any "closet" to enter, or "door" to shut; yet the real meaning of our Saviour's injunction is still applicable, even to you. You must have a time for prayer, when you can be alone-quite alone-secure from any interruption from others. am aware that this may seem a thing not easy to be managed; especially by servants, and the children in a large family. But if they will recollect how many sinful things they find means to do in secret, I think they will not dwell very much on this objection. Most of us spend a large a proportion of our time by ourselves, either "sitting in the house," or "walking by the way." Can we, at such seasons, find no leisure for secret prayer? Holy Isaac used the field as his closet; and, while thus engaged, met with a "blessing from the Lord."

1

Such

Important reasons may be given for this direction.— Without retirement for prayer, it will never be certain that you are not desiring to be "seen of men." is the vanity and pride of our minds, that the presence even of a religious friend has its danger; you may be unconsciously seeking his good opinion, by the length or apparent earnestness of your prayer. - Without retirement, moreover, you can never be so free from distraction of thought as is desirable. The full heart cannot so entirely unburden itself: even your own imaginations are sufficient to disturb and interrupt you; how much more the presence of another person !—

1 Gen. xxiv. 63.

-

presence

That person, too, may be a mocker; or if not, he also has his own distractions, and they will be communicated in a measure to you.-I do not say that the of others is to excuse us from prayer, at those times when prayer is a duty-as for example, on rising from our beds, or before we go to rest at night. At such times to neglect prayer, because our companions will see us, would be to be ashamed of Christ."1 But if on these occasions you cannot be entirely private, you must secure some other time when you may be quite by yourself; otherwise your soul will languish. 2. Realize the presence of an invisible God. "Pray to thy Father which is in secret."

When all else are shut out, God is there still; "in secret"-but there. All the actions of prayer imply this; but the heart does not always feel it-never, as it ought to do. Insomuch that when the gracious Father makes his presence felt, many have confessed, with the patriarch Jacob-" Surely the Lord was in this place and I knew it not!" This truth, then, you must strive to know and feel. Retirement is a necessary means for this end; but it will not of itself give you the conviction. You may be thoughtless and trifling when alone, as well as in company. No-you must call on your heart to him who is invisible." 3 I do not mean that you should imagine any appearance of God— this would be a sort of idolatry: but persuade yourself that he is really present, though secret; as much so, as when he shall be seen coming in the clouds of heaven."4 Such a deep persuasion will render your prayer serious-humble-earnest; full of feeling and reality. You will afterwards find that it was no vain service; but that you have "drawn nigh to God," and God has "drawn nigh to you.'

66

see

66

995

1 Luke ix. 26. 2 Gen. xxviii. 16. 3 Heb. xi. 27.

4 Matt. xxiv. 30.

5 James iv. 8.

3. Approach him in a childlike spirit. Pray to thy Father."

I can imagine that the former directions may have alarmed and intimidated you. But this was not the design of our Saviour. "Ye have not received the spirit of bondage again to fear: but ye have received the spirit of adoption, whereby we cry Abba, Father!

ויי!

But how is this spirit to be obtained?' Yes-that is the all-important question: and the answer to it brings in the entire gospel of Jesus Christ. As sinners, we may well tremble to come before God, and to shut ourselves up alone with him. But we must not be there alone-we must take Christ with us, as Our advocate, mediator, priest, intercessor. Prayer must be made in his name; and then God hearkens to him rather than to us.-The truth is, that when a repenting sinner believes in Christ for salvation, he becomes one with Christ, and may then draw nigh as a child of God. He is born again-adopted-reconciled; and, being a son, God sends forth the Spirit of his Son into his heart. And this is what you must covet and seek after. In this filial, reconciled spirit, must your supplications be offered up. You will still feel yourself guilty, unworthy, and vile; but, like a child suffering disease, pain, or trouble, you will come with confident access to the Father of Christ your Lord, for deliverance out of all your distress. Together with these directions, we have

II. ENCOURAGEMENTS TO PRAYER. "Thy Father, which seeth in secret, will reward thee openly." In these words, you may observe

1. An Acknowledgment of God's relation to his believing worshippers. If you come as his children,

1 Rom. viii. 15.

2 Gal. iv. 6.

he will accept you as his children. If through Christ you call him Father, he replies to you in the character of a father. Such appears to be the design of that repetition which you find in the text-" Pray to thy Father.... and thy Father" (it might have been merely "and he")" will reward thee openly." And, my brethren, this is the universal way with our heavenly Father, towards all who approach him at his invitation. When we take him at his word, he will be to us as good as his word; on the contrary, when we refuse to believe him, he also becomes cold and reserved towards us.

Thus David speaks-" With the pure thou wilt shew thyself pure, and with the froward thou wilt shew thyself froward."-Here is, secondly,

2. An Assurance that he "seeth in secret ; "-yes, and he heareth in secret too. There is no need of human eyes to observe and approve; we are not unseen, though we see not him. No need to fear that we speak to the air, and waste our breath. He sees, when we do not pray; certainly therefore when we do. This assurance should encourage you to pray more and more. None of your words fall to the ground; every sigh that has left your heart-every contrite confession-every earnest desire-the smallest petition-all is seen in secret; it is all treasured in the book of remembrance." Not a word has been spoken so silently, not a desire has been felt so secretly, but it has found its way to the knowledge of your Father. Believe this, and take courage.-You have, finally,

"2

3. A promise of clear and undeniable Success. “He shall reward you openly."-The expression "reward” is used in reference to that which the Pharisee sought by his ostentatious prayers. The blessings obtained by true prayer are no otherwise a reward, than as they