Rule 1. What is thy care in performing this duty of prayer in secret? If thy heart be sincere, it will delight in privacy. A false heart calls others to see his zeal for God. May be he is forward to put himself upon duty where he hath spectators to applaud him, and can be very hot and earnest at the work; but wither he is wholly a stranger to secret prayer, or else he is cold in the performance; he finds himself becalmed now he wants the breath of others to fill his sails. The plummets are off which quickened his motion, and he moves heavily to what he did before company. Whereas a sincere Christian never finds more freedom of spirit, and liquefactions of soul, than in his solitary addresses to God. Joseph, when he would give full vent to his passion, sought some secret place where to weep, and therefore retired himself into his chamber, Gen. 43:30. So the sincere Christian goes to his closet, and there easeth his heart into the bosom of God, and lets his passions of sorrow for sin, and love to Christ, burst forth and have their full scope, which in public prayer he restrains —as to the outward expression of them—out of a holy modesty, and fear of being observed by others, which he hunts not for. Now speak, Christian, what is thy temper? Can thy closet witness for thee in this particular? It is the trick of a hypocrite to strain himself to the utmost in duty when he hath spectators, and to draw loose in his gears when alone; like some that carry their best meat to market, and save the worst for their own food at home; and others that draw their best wine to their customers, but drink the dead and flat themselves at their own private table.
Rule 2. Observe thyself in thy more public addresses to the throne of grace: and that in two particulars. (1.) When thou prayest before others. (2.) When thou joinest with others that pray.
(1.) When thou prayest before others, observe on what thou bestowest thy chief care and zeal, whether in the externals or internals of prayer—that which is exposed to the eye and ear of men, or that which should be prepared for the eye and ear of God; the devout posture of thy body, or the inward devotion of thy soul; the pomp of thy words, or the power of thy faith; the agitation of thy bodily spirits in the vehemency of thy voice, or the fervency of thy spirit in heart‑breaking affections. These inward workings of the soul in prayer are the very soul of prayer; and all the care about the other without this, is like the trimming bestowed upon a dead body—that will not make the carcass sweet, nor these thy prayer to God’s nostrils. It is the faith, love, brokenness of heart for sin, and the inward affections exerted in prayer, that, like Elijah in his fiery chariot, mount up to God in the heavens, while the other, with the prophet’s mantle, fall to the ground. The sincere soul dares not be rude in his outward posture. He is careful of his very words and phrase, that they may be grave and pertinent. Neither would he pray them asleep that joins with him, by a cold, dreaming, and lazy manner of delivering of it; but still, it is the inward disposition of his heart he principally looks to, knowing well, that by the other he is but cook to others, and may fast himself if his own heart be idle in the duty; and therefore he doth not count he prays well—though to the affecting of their hearts—except he finds his own affections drawn out in the duty. Whereas the hypocrite, if he may but come off the duty with the applause of others in the external performance, is very well pleased, though he be conscious of the deadness and naughtiness of his own heart therein.
(2.) When thou joinest with others that pray. Do the gifts and graces that breathe from others in prayer warm thy affections, and draw out thy soul to bear them company to heaven in the petitions they put up? Or do they stir up a secret envying and repining at the gifts of God bestowed on them? This would discover much pride and unsoundness in thy spirit. The hypocrite is proud, and thinks all the water is spilt and lost that runs beside his own mill; whereas the sincere soul prizeth the gifts of others, can heartily bless God for them, and make a humble and holy use of them. His heart is as much affected with the holy savoury requests that another puts up, as when they come out of his own mouth. But the hypocrite's eye is evil, because God’s is good.
Rule 3. Observe whether thy fervency in prayer be uniform. A false heart may seem very hot in praying against one sin; but he can skip over another, and either leave it out of his confession, or handles it very gently. As a partial witness, that would fain save the prisoner’s life he comes against, will not speak all he knows, but minceth his evidence; thus doth the hypocrite deal with his darling lust. He is like one that mows grass with a gapped scythe; some he cuts down, and other he leaves standing; vehement against this, and favourable to that lust; whereas sincerity makes clear work as it goes. ‘Order my steps in thy word: and let not any iniquity have dominion over me,’ Ps. 119:133.
Again the false heart is as uneven in his petitions as in his deprecations. Very earnest he is for some mercies, and they are commonly of an inferior nature, but more indifferent in his desires for those that are greater; he tithes mint and cummin in his prayers —temporal mercies, I mean—but neglects the weightier things of the promise—the sanctifying graces of the Spirit, humility, heavenly-mindedness, contentment, self-denial; a little of these upon a knife’s point will content him.
Rule 4. Observe whether thy endeavours correspond with thy prayers. The false heart seems hot in prayer, but you will find him cold enough at work. He prays very fiercely against his sins, as if he desired them to be all slain upon the place; but what doth he towards the speeding of them with his own hands? Doth he set himself upon the work of mortification? doth he withdraw the fuel that feeds them? is he careful to shun occasions that may ensnare him? When temptations come, do they find him in arms upon his guard, resolved to resist their motion? Alas! no such matter. If a few good words in prayer will do the work, well and good; but as for any more, he is too lazy to go about it. Whereas the sincere heart is not idle after prayer; when it hath given heaven the alarm, and called God in to his help, then he takes the field himself, and opposeth his lusts with all his might, watching their motions, and taking every advantage he meets with to fall upon them. Every mercy he receives, he beats it out into a weapon, to knock down all thoughts of sinning again. Thus, ‘Seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this; should we again break thy commandments?’ Ezra 9:13, 14. O God forbid, saith the holy soul, that he should bid such a thought welcome! Every promise he reads, he lifts it up as a sword for his defence against this enemy. ‘Having these promises, let us cleanse ourselves,’ II Cor. 7:1. I shall shut up this head with a few directions how we may get this sincere heart in prayer.
