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.
Ver. 6. But when thou prayest, enter into thy closet, &c.] The proper place for secret prayer (as the family is for private prayer, Acts 10:3; Acts 10:9, and the church for public, Luk 4:16), that being sequestered from company, we may more fully descend into our own hearts, and be the freer from ostentation and hypocrisy, and from discursation and wandering of mind (Anima dispersa fit minor): as also for the demonstration of our faith, whereby we believe the omnipresence of God, who seeth in secret and rewardeth openly. Daniel indeed opened his windows, and prayed in an upper room, not to be more secret (as Pintus mistaketh it) but to be more seen; and yet not of vain ostentation, but of zealous and constant profession. The king had forbidden it (so did Henry III, King of France, forbid householders to pray with their famihes), Daniel did it notwithstanding, as beforetime. God must be obeyed rather than men, as not Scripture only, but nature teacheth. a He kneeled upon his knees three times a day and prayed; that had been his custom, and should be. David also at morning, at evening, and at noon, called upon God, and had his set times for such devotions. But the devil, as it is probable, 2 Samuel 12:2, had caused him to come from his trench, and then did presently wound him. He knows well enough that a Christian's strength lies in his prayer (as Samson's did in his hair), that it buckleth all our spiritual armour close to us, and makes it useful, that a Christian can never lack help while he can pray, Ephesians 6:18; as they were wont to say, the pope can never lack money so long as he can hold a pen in his hand to command and send for it: that secret prayer is a soul-fattening exercise, as secret meals, we say, feed the body. The old serpent feels himself charmed and disabled to do hurt by these kinds of duties. They have "poured forth a charm (להש) when thy chastening was upon them," Isaiah 26:16. Yea, he is deeply wounded and driven out of the field by those arrows of deliverance, as the king of Syria was, 2 Kings 13:17, which therefore he keeps (what he can) from being multiplied and enlarged. Fervent prayers are the pillars of smoke wherein the Church ascendeth to God out of the wilderness of this world, and by a humble familiarity converseth, yea, parleyeth with him, b as Abram and Moses did (especially when Satan, sin, and conscience accuse), and standeth, as it were, upon interrogatories; such as are those, Romans 8:33,35 .
And when thou hast shut thy door] So to shut out distractions, which yet will grow upon us, do what we can. For though the spirit is willing to wait upon God all the while of the duty, yet the flesh is weak. It being but partly mortified, draws away our thoughts many times; and putteth us to St Paul's complaint, "When I would do good, evil is present with me," Romans 7:21. Satan also will be jogging and interrupting us; and will needs be talking to us when we are most busily speaking to God, as the Pythoness troubled St Paul as he went to prayer, Acts 16:16. Worldly things likewise are so natural to us, and so near our senses, heavenly things are so supernal and supernatural, that we cannot without watching our senses, and travail of soul, stay our spirits long upon them. For help herein, St Augustine telleth us that the ancient Christians of Egypt were wont to use only short and pithy prayers and ejaculations, c such as was that of Elijah when he contended with the priests of Baal, charging God (in two words) with the care of his covenant, of his truth, and of his glory. Many other helps there are for the curing and casting out (in a comfortable measure) these by thoughts, these birds that would rob Abraham of his sacrifice; these swarms of Egypt, that our hearts may be as so many Goshens; these creeping things innumerable, as David hath it. This among the rest, that our Saviour here prescribeth, to retire into a secret place, as Abraham did into his grove at Beersheba, planted for the purpose (though that was afterwards abused by the heathens, and therefore forbidden the Israelites, Deu 12:3). Isaac had his oratory in the fields, where he prayed with deep meditation or soliloquy, as the word there signifieth. Rebekah upon the struggling of the babes, "went to inquire of the Lord," Genesis 25:22, that is, she went to some secret place to pray, and receive some revelation from God, say Calvin, Musculus, Mercer, others. Jacob had visions of God when he was all alone upon the way; Elijah prayed under the juniper; our Saviour in the garden of Gethsemane, and many times in the mount; Cornelius in some corner of his house; Peter on the leads, d where also he fell into an ecstacy or trance, and saw heaven open, his soul was separated (after a sort) from his body for the time, while he was talking with God, he was so transported and carried out of himself, ut caro esset paene nescia carnis, as St Jerome testifieth of certain devout women of his time. For the place we pray in, no matter how mean it be, so it be secret. Where there is a Jeremiah, a Daniel, a Jonas, a dungeon, a lions' den, a whale's belly, are goodly oratories. e Shut the door to thee, remembering the weakness of thy flesh, and the malice of the devil, watching how to distract thee. Covenant with thy senses, and bind them to the good abearance all the while: look God full in the face, as David did, Psalms 57:7, call in and collect and focus thy thoughts, as men do the sunbeams into a burning glass: serve God with thy spirit, as Paul did, Romans 1:9, say, "All that is within me, praise his holy name." Have thy heart at thy right hand, with Solomon's wise man, lay God's charge upon it to attend upon him; when it roves and wanders, call it in and chide it; judge and shame thyself for thy distractions, and strive to do better, so shall they never be imputed unto thee, Psalms 13:2. To be wholly freed from them is a privilege proper to the estate of perfection. Some diseases will not be cured near home, but men must repair to the bath or city for help. This infirmity is not to be healed till we come to heaven. No shutting of the door will do it, nor anything else, till the everlasting door be opened unto us, till we enter in by the gates into the city of the living God, Revelation 21:24 .
Pray to thy Father which is in secret] There are no dumb children in God's house; the least he hath can ask him blessing. All are not alike gifted, but every godly man prayeth unto thee, saith David, Psalms 32:6; St Paul was no sooner converted but he was praying presently, Acts 9:11. The spirit of grace is the spirit of supplication, and teacheth to cry, "Abba, Father," or Father, Father, Galatians 4:5. And this very naming of the name of God in prayer (though it be no more), so it be done in faith, entitles a man to heaven, 2 Timothy 2:19, if also he depart from iniquity; when such as have the gift of prophecy and of doing miracles shall miscarry, and be turned off at the last day, because workers of iniquity, Matthew 7:15,20. And albeit God's weaker children cannot utter their mind unto him in well couched words and variety of expressions, yet, if their broken language come from a broken heart, it avails more than affectation of rhetoric, without affection of prayer. Men are better pleased with the stammering and lisping of their own little ones than with all the plain speech of all the children in the town besides. Yea, because the soul is sick, the service is twice welcome. As, if a sick child reach us up a thing, we count it more than to send another of a laborious errand. "I will spare them," saith he, "as a man spares his own son that serveth him," Malachi 3:17. The business of prayer is more despatched by sighs than speeches, by desires and groans of the heart, to our Father which is in secret, whether we can express them in words or no. "The Spirit also helpeth our infirmities" (he lifteth with us and before us, as the word signifies, συναντιλαμβανεται, Rom 8:26), and maketh intercession in us and for us with groans unutterable. And he that searcheth the hearts knoweth what is the mind of the spirit. As he heareth us without ears, so he understaudeth us without our words. If we can but groan out, Ah, Father, it is an effectual prayer. The voice is not simply required, John 4:24. There is a great dispute (saith one) among the schoolmen about the speech of angels; but this they agree in, that one angel speaketh thus to another, when any one hath a conceit in his mind of anything, with a will that another should understand it, and that God should understand it, that is enough for the expression of it. So is it with the spirit of man in speaking to God: for the spirit agreeth to the angels. Yet we must pray for fit words also, Hosea 14:2, and strive to be enriched in all utterance, and in all knowledge, 1 Corinthians 1:5, get a habit of heavenly mindedness, let the heart meditate a good matter, f and then the tongue will be as the pen of a ready writer, Psalms 45:1; first prepare the heart, and then stretch out the hands, Job 11:13. The heart should be praying a good while before the tongue; as before the seven trumpets were sounded at the opening of the seventh seal, there was half an hour's silence in heaven, Revelation 8:1,2. And surely if there be an honest heart and a good intention, an ability of prayer usually is in us, though we know it not; as a man may have money about him, and not know so much, till necessity make him willing to search and glad to find it. Remember, however, the promise of the Spirit's assistance and God's acceptance, and know, that as in singing, so in praying, the pleasing melody is in the heart, Colossians 3:16. The voice which is made in the mouth is nothing so sweet as that which comes from the depth of the breast. As the deeper or hollower the belly of the lute or viol is, the pleasanter is the sound; the fleeter, the more grating and harsh in our ears.
And thy Father which seeth in secret] And heareth too: as he did Moses when he cried to God, but said nothing; Exodus 14:15 . Moses egit vocis silentio ut corde clamaret. Aug. and Hannah, when she moved her lips, but uttered not herself in an audible voice, 1 Samuel 1:13; and Nehemiah, when he lift up his heart to God, as he spake to the king, Nehemiah 2:4; and as he doth still his praying people. His ears are into their prayers, saith St Peter, after David (1 Peter 3:12, εις δεησιν αυτων. Psa 34:15), that though their prayers are so weak they cannot ascend to him, he will descend to them. He "hearkened and heard" those good souls in Malachi, Mal 3:16 as loth to lose any part of their precious language. Thus the eyes of the Lord are upon the righteous (when they are praying especially), and his ears are open to their prayers. He seeth his Church when she is in the clefts of the rocks, Song of Solomon 2:14; when she is gotten into a corner and praying, he looks upon her with singular delight, and with special intimations of his love (as Ahasuerus dealt with Esther), and saith unto her, as he, "What is thy petition, and it shall be given thee," Ezra 5:3. And oh that every faithful soul, while it is sitting and feasting with God by secret prayer and other holy duties, would bethink itself what special boon it hath to beg, what Haman to hang up, what corruption to be subdued, what grace to be increased, &c. How should they be gratified, and their request granted, even to the whole of God's kingdom. The truth is, they might have anything: and that which Zedekiah said to his courtiers flatteringly, God performeth to his people really, "The king is not he that can do anything against you," Jeremiah 38:5. Luther was wont to say that prayer was after a sort omnipotent: for whatsoever God can do, that prayer can do. Of Luther himself, for his wrestling with God and prevailing (as he was mighty and happy that way), it was said, That man can have anything at God's hands. Iste vir potuit quod voluit. De Luthero Justus Jonas.
Will reward you openly] Here in part, hereafter in all perfection. He never said to the house of Israel, Seek ye me in vain, Isaiah 45:19; "This poor man (for instance) prayed," saith David, pointing to himself, "and the Lord heard him, and delivered him out of all his distresses," Psalms 34:6. God is known by hearing of prayers; it is one of his titles, Psalms 65:3, it is his praise above all heathen gods, Isaiah 45:19,20. By this Manasseh knew him to be God, 2 Chronicles 33:13, and all Israel, 1 Kings 18:37; 1 Kings 18:39, when it came to a matter of competition. "Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you," John 16:23. If we can find a praying heart, he will find a pitying: if we open our mouths, God will fill them: and he is worthily miserable that will not make himself happy by asking. Of some heathen princes it is said that they never sent away their suitors sad or discontented: this is most true of God; let a man bring right petitions, a clear conscience, faith in the promises, and hope to wait the accomplishment, and he shall not fail of the thing he asketh, or a better: when God denied David the life of the child, but assured him of his salvation, "I shall go to him," &c., 2 Samuel 12:23. So he denied his mother her particular request for that time, John 2:4 : and when his disciples asked him a curious question, "Wilt thou at this time restore the kingdom to Israel?" &c., that is not for you to know, saith he; but a better thing I can tell: you shall receive power after that the Holy Ghost is come upon you, Acts 1:7,8. But many times God is graciously pleased not only to grant a man's prayer, but also to fulfil his counsel, Psalms 20:4; that is, in that very way and by that very means that his thoughts pitch on. But say he do neither of these; yet the very ability to pray in the Holy Ghost is a sweet and sure sign of salvation, Romans 10:13. And a very grave divine writeth thus: I cannot but prefer faithful prayers for some temporal mercy far before that mercy for which I pray. Yea, I had rather God should give me the gift of prayer than (without that gift) the whole world besides. g As for those that are ita congregabiles (saith another divine of good note), so very good fellows that they cannot spare so much time out of company as to seek God apart and to serve him in secret, they sufficiently show themselves thereby to have little fellowship or friendship with God, whom they so seldom come at.
a Acts 5:29. Sic Socrates in Apologia, respondens, εγω μιν, ω Αθηναιοι, ασπαζαμαι υμας και φιλω. πεισομαι δε τω Θεψ μαλλον η υμιν .
b 1 Timothy 2:1, εντευξεις, parleyings with God. So 1 Peter 3:21, επερωτημα, sc. in precibus, quae sunt electorum cum Deo colloquia. Pasor.
c Fratres Aegyptiaci brevissimis et raptim eiaculatis orationibus uti voluissent, ne per moras evanesceret et hebetarelur intentio.
d Acts 9:4; Acts 10:10. εκστασις, Quasi semoto ad tempus a corpore animo, cum Deo colloquitur. Beza.
e If ye will not hear me out, send me to my prison again among my toads and frogs, which will not interrupt me while I talk with my Lord God.
f Verbaque provisam rem non invita sequentur. Horat.
g Malo accipere a Deo serias preces quam sine precibus universum hunc mundum. Rolloc. in John 6:23 .