them. They therefore did not refrain from this kind of devotion for fear of being heard by others. If therefore any one is in the same necessity, either in prison, or out of prison, what can he do better than follow this example? I cannot pass by this place of Scripture, without desiring the pious reader to observe how strongly we are here called upon to this use of psalms, and what a mighty recommendation of it the practice of these two great saints is. In this their great distress, in prison, in chains, under the soreness of stripes, in the horror of night, the Divinest, holiest thing they could do, was to sing praises unto God. And shall we, after this, need any exhortation to this holy practice? Shall we let the day pass without such thanksgiving as they would not neglect in the night? Shall a prison, chains, and darkness furnish them with songs of praise, and shall we have no singings in our closets? Farther, let it also be observed, that while these two holy men were thus employed in the most exalted part of devotion, doing that on earth, which Angels do in Heaven, the foundations of the prison were shaken, all the doors were opened, and every one's bands were loosed. [Acts xvi. 26] And shall we now ask for motives to this Divine exercise, when, instead of arguments, we have here such miracles to convince us of its mighty power with God? Could God by a voice from Heaven more expressly call us to these songs of praise, than by thus showing us how He hears, delivers, and rewards, those that use them? But this by the way. I now return to the objection in hand; and answer fourthly, That the privacy of our prayers is not destroyed by our having, but by our seeking, witnesses of them. If therefore nobody hears you but those you cannot separate yourself from, you are as much in secret, and your Father who sees in secret will as truly reward your secrecy, as if you were seen by Him only.
them. They therefore did not refrain from this kind of devotion for fear of being heard by others. If therefore any one is in the same necessity, either in prison, or out of prison, what can he do better than follow this example? I cannot pass by this place of Scripture, without desiring the pious reader to observe how strongly we are here called upon to this use of psalms, and what a mighty recommendation of it the practice of these two great saints is. In this their great distress, in prison, in chains, under the soreness of stripes, in the horror of night, the Divinest, holiest thing they could do, was to sing praises unto God. And shall we, after this, need any exhortation to this holy practice? Shall we let the day pass without such thanksgiving as they would not neglect in the night? Shall a prison, chains, and darkness furnish them with songs of praise, and shall we have no singings in our closets? Farther, let it also be observed, that while these two holy men were thus employed in the most exalted part of devotion, doing that on earth, which Angels do in Heaven, the foundations of the prison were shaken, all the doors were opened, and every one's bands were loosed. [Acts xvi. 26] And shall we now ask for motives to this Divine exercise, when, instead of arguments, we have here such miracles to convince us of its mighty power with God? Could God by a voice from Heaven more expressly call us to these songs of praise, than by thus showing us how He hears, delivers, and rewards, those that use them? But this by the way. I now return to the objection in hand; and answer fourthly, That the privacy of our prayers is not destroyed by our having, but by our seeking, witnesses of them. If therefore nobody hears you but those you cannot separate yourself from, you are as much in secret, and your Father who sees in secret will as truly reward your secrecy, as if you were seen by Him only.