Objection 2. Secondly, Others may object and say, Sir, we grant that private prayer is an indispensable duty which lies upon the people of God; but we are servants, and we have no time that we can call our own, and our master’s business is such as will not allow us any time for private prayer, and therefore we hope we may be excused.
Solution (1.) First, The text is all inclusive, and not limited to any sort or rank of people, whether high or low, rich or poor, bond or free, servant or master. 
2.) Secondly, I answer, That the first, the third, the fourth, the fifth, the sixth, the seventh, and the eighth answers that are given to the first objection, are here very applicable; and oh that all masters and servants were so wise, so serious, and so ingenuous, as to lay all those answers warm on their own hearts! It might be a means to prevent much sin, and to bespeak masters and mistresses to give their pious servants a little more time to lift up their hearts to Christ in a corner.
(3.) Thirdly, I answer, If you are a servant that have liberty to choose a new master, you were better remove your station than live under such a master’s roof, who is such an enemy to God, to Christ, to true religion, to himself, and to the eternal welfare of your poor soulCas that he will not give you half an hour’s time in a day to spend in your chamber, your closet; though the glory of God, the good of his own family, and the everlasting happiness of your own soul, is concerned in it, Psalm 84:10; Psalm 120:5. It is better for you to shift your master, than to neglect your duty: 1 Cor 7:21, Were you a slave when you were called? Don’t let it trouble you‑‑although if you can gain your freedom, do so.” 
Laban’s house was full of idols. Great houses are often so. Jacob’s tent was littleCbut the true worship of God was in it. It is infinitely better to live in Jacob’s tent, than in Laban’s house. It is best being with such masters where we may have least of sin, and most of God; where we may have the most helps, the best examples, and the choicest encouragements to be holy and happy.
(4.) Fourthly, I answer, If you are a gracious servant, then you are spirited and principled by God, to this very purpose, that you may cry, ‘Abba, Father!’ when you are alone, when you are in a corner, and no eye sees youCbut his who sees in secret, Rom 8:15; Gal 4:6; 1 Cor 6:19; 2 Tim 1:14. If you are a gracious servant, then you have received not the spirit of the worldCbut the Spirit who is of God, 1 Cor 2:12. Now, he who has this tree of life, he has also the fruit that grows upon this tree: Gal 5:22‑23, “But the fruit of the Spirit is love, joy, peace, long‑suffering, gentleness, goodness, faith, meekness, temperance,” etc. Now, grace is called, not the works of the SpiritCbut the fruits of the Spirit.
(5.) Fifthly, I answer, Though king Darius had made a decree that none should ask any petition of any God or man, for thirty days, upon the penalty of being cast into the den of lionsCyet Daniel, who was both a subject and a servant to king Darius, and one upon whose hands the chief and greatest affairs of the kingdom did lie, kept up his private devotions.
(6.) Sixthly, I answer, If you who are gracious servants, notwithstanding your masters’ businesses, cannot redeem a little time to wrestle with God in a corner, what singular thing do you do, more than others? Do you hear? So do others. Do you read? So do others. Do you follow your masters to public prayers? So do others. Do you join with your masters in family prayers? So do others. Oh! but now gracious servants should go beyond all other servants in the world, they should do singular things for God: Matt 5:47, What do you do, more than others?” 
[1.] How singularly they are privileged by God above all other servants in the world. They are called, adopted, reconciled, pardoned, justified before the throne of God, which other servants are not, etc., 1 Cor 3:22‑23. And why then should not such servants be singular in their services, who are so singular in their privileges?
[2.] Secondly, Gracious servants are made partakers of a more excellent nature than other servants are. 2 Pet 1:4, “Whereby are given unto us exceeding great and precious promises; that by these you might be made partakers of the divine nature.
[3.] Thirdly, Gracious servants are worthily descended; they have the most illustrious extraction and honorable original, 1 John 5:19; John 3:8; James 2:5.
[4.] Fourthly, Gracious servants are worthily attended, they are nobly guarded; Psalm 34:15; Heb 1:14; Deut 33:26‑27; Zech 2:5.
[5.] Fifthly, Gracious servants are worthily dignified; they are dignified with the highest and most honorable titles, 1 Pet 1:2,9; Rev 1:5‑6; Rev 5:10.
[6.] Sixthly, Take many things in one: gracious servants have more excellent graces, experiences, comforts, communions, promises, assurances, discoveries, hopes, helps, principles, nourishment, raiment, portionCthan all other servants in the world have; and therefore God may well expect better and greater things from them, than from all other servants in the world. God may very well expect that they should do singular things for his glory, who has done such singular things for their good. Certainly God expects that gracious servants should be a‑blessing of him, when other servants are a‑blaspheming of him; that they should be a‑magnifying of him, when other servants are a‑debasing of him; that they should be a‑redeeming of precious time, when other servants are a‑trifling, fooling, playing or sinning away of precious time; that they should be a‑weeping in a corner, when other servants are a‑sporting and making themselves merry among their jovial companions; that they should be a‑mourning in secret, when other servants are a‑sinning in secret; and that they should be at their private devotion, when other servants are sleeping and sporting, etc. 
(7.) Seventhly, I answer, That God alone, is the Lord of time. 
(8.) Eighthly, I answer, That servants should rather redeem time from their sleep, their recreations, their daily mealsCthan neglect closet‑duty a day. And certainly those servants that, out of conscience towards God, and out of a due regard to the internal and eternal welfare of their own souls, shall every day redeem an hour’s time from their sleep, or sports, or meals, to spend with God in secret, they shall find by experience that the Lord will make a few hours’ sleep sweeter and better than many hours’ sleep to them; and their outward sports shall be made up with inward delights; and for their common bread, God will feed them with that bread which came down from heaven.
I should rather advise servants to redeem some time for private prayer from their sleep or lawful recreations, or set meals, etc., than to spend in private prayer that time which their masters call their time, especially if their masters be unconverted, and in “the gall of bitterness and bond of iniquity;” and that for these five reasons.
[1.] First, Because this may be a means to prevent much sin on the master’s side. 
[2.] Secondly, Because this may be a means to convince the judgments and consciences of their masters, that there is some worth, some excellency, some sweetness, etc., to be found in private prayer, and in other closet‑duties; . . .Godly lives convince more than miracles themselves.
[3.] Thirdly, Because the servant’s redeeming of time from his sleep, recreations, meals, for private prayer, will most clearly and abundantly evidence the singular love, the great delight, and the high esteem that he has of private prayer. . . 
[4.] Fourthly, Because the servant’s redeeming of time for private prayer, from his sleep, set meals, recreations, etc., may be of most use to other fellow servants, both to awaken them, and to convince them that the things of true religion are of the greatest and highest importance, and that there is no trade, or pleasure, or profit, compared to that private trade which is driven between God and a man’s own soul; and also to keep them from trifling, or fooling away of that time, which is truly and properly their masters’ time, and by the royal law of heaven ought to be spent solely and wholly in their service and business. . .
[5.] Fifthly, and lastly, Because the servant’s redeeming of time for private prayer from his sleep, his meals, his recreations, etc., cannot but be infinitely pleasing to God; and that which will afford him most comfort when he comes to die
(9.) Ninthly, I answer, If you are a gracious servant, then the near and dear relationship which is between God and you, and the choice privileges that you are savingly interested inCcalls aloud for private prayer, 
(10.) Tenthly, and lastly, I answer, that the promised reward in the text lies as fair and as open to the servant as to the master, to the bond as to the free, to the peasant as to the prince.