Chapter 1 (continued, part 45)
it is opened by Christ? Now thy conscience from the word condemns thee, but not finally; for by thy timely repentance and faith, the sentence of this private court may be reversed, and the word which even now bound thee over to death, will acquit and justify thee. But at that great day of assize there will be a final decision of thy cause. If then the judgement goes against thee, thou art a lost man for ever. No reversing the sentence, not so much as a reprieve to stay the execution. But as the word goeth out of the Judge's mouth, the sinner's face is covered to be immediately delivered into the tormentor's hands. And darest now thou, O man, bid any lust welcome, while thou seest the gibbet set up, and the everlasting chains prepared, in which the word of God dooms every sinner to hang? Canst thou read thy sentence, and yet like thy sin that brings it inevitably upon thy head?
Second. Heart, in Scripture, is most frequently taken for the will and affections. 'My son, give me thine heart, Prov. 23:26, that is, thy love. So, Deut. 10:12, 'to love him, and to serve the Lord thy God with all thy heart.' And thus, Christian, to hide the word in thy heart would be a rare antidote against the poison of sin. The chains of love are stronger than the chains of fear. Herod's love of Herodias was too hard for his fear of John. He had some hold of his conscience that awed him, and bound his hands awhile. But his minion had his affections, and the heart can unbind the hands. His love to her made him shake off his respect to him, and at last embrue his hands in his blood. He that is only prisoner to the command, and bound to his good behaviour by the chains of terror which the threatening claps upon his conscience, may have these knocked off, and then he will shake off his obedience also. But he that loves the word, and the purity of its precepts, cannot turn traitor. When such a one sins, he makes as deep a wound in his own heart as in the law, and therefore trembles at displeasing God. 'I love thy testimonies; my flesh
trembleth for fear of thee,' Ps. 119:119, 120. O that is the blessed fear which is the daughter of love. Now, to inflame thy heart with love to the word, consider that it is the faithfullest monitor and the sweetest comforter thou hast in all the world.
1. It is thy faithfullest monitor. It tells thee plainly of all thy faults, and will not suffer sin to lie upon thee, but points to the enemy that hunts for the precious soul's life; it discovers all the designs and plots Satan and thy beloved lusts have against thee. This made David love it so dearly, 'Moreover by them is thy servant warned,' Ps. 19:11. Besides all its other good offices it doth for thee, it warns thee of every danger, and shows thee how to escape it. O how should this endear it to thee! Did Ahasuerus heap such abundant honour upon Mordecai, who had but once been a means to save his life by discovering a treason plotted against his person? How much more shouldst thou honour and love the good word of God, which hath so oft saved thy soul out of thy spiritual enemies' hands, and doth daily give thee warning how to escape the snares of sin, without which it were impossible for thee to find them out or avoid them. Was David so affected with the wisdom and love of Abigail in the advice she gave him, whereby he was kept from shedding blood in his fury, that he took her into his bosom to be his wife, as a reward of her kindness to him? And shall not the counsel the word hath given thee make thee in love much more with it?
2. The word is thy sweetest comforter. When the poor soul is distressed with guilt, and conflicteth with the terrors of divine wrath for his sins, O what miserable comforters then are this world's pleasures and treasures! How little can any creature contribute to the ease of such a one! No more than he who, standing upon the shore, and sees his friend drowning in the sea, but knows not how to reach any help to him. It is the word alone that can walk upon those
waves, and come to the soul's relief. This is able to restore the soul, and buoy it up from the bottom of the sea of despair. Though the soul be, with those mariners, 'at its wits' end,' and knows not what to do, yet then the word stands up—as Paul before them—and, as it were, thus speaks to him, 'Poor soul, thou shouldst have hearkened to my voice, and not have loosed from thy harbour by sinning against God, to come to this harm and loss. But, be of good cheer; do thus and thus; repent of thy folly, and speedily turn to thy God in Christ Jesus, and there shall be no loss of thy life.' There is forgiveness with the Lord, therefore he may be feared. And so, in all other troubles, this sends in the saint's comfort. When the world gives him gall, this brings wine; when it meets with nothing but crosses and vexations from that, this sweetly recreates and cheers his spirits. Here the Christian hath those cooling waters with which he quencheth and allays all his sorrows. And you know what a treasure a spring or fountain is accounted in dry or hot countries. Surely, Christian, when thou considerest how many a sweet draught thou hast had from the wells of salvation, thou wilt cry out with David, 'I will never forget thy precepts: for with them thou hast quickened me,' Ps. 119:93. I do not wonder to see thy enemy endeavour to stop thy well at which thou shouldst draw thy comfort, but that he should be able to persuade thee to do it thyself is strange.
[We are to plead the promise against
sin at the throne of grace.]
DIRECTION FOURTH. Plead the promise against sin at the throne of grace. He that hath law on his side, we say, may sue the king; and he that hath a promise on his side may, with a humble boldness, commence his suit with God. As the veins in the body have arteries to attend them with spirits, so precepts in the word have promises to
inspirit the Christian, and empower him with strength for his duty. Is there a command to pray? There is also a promise to enable for prayer, Zech. 12:10; Rom. 8:26. Doth God require us to give him our heart? 'My son, give me thine heart,' Prov. 23:26. The promise saith, 'A new heart also will I give you,' Eze. 36:26. Doth he command us to mortify our corruptions? And doth he not promise, 'Sin shall not have dominion over us?' Rom. 6:14. Now, to obtain this promise, thou must plead and press it believingly at the throne of grace. Quod lex imperat, fides impetrat—what the precept commands, the prayer of faith begs and receives. Look, therefore, thou takest God in thy way. First besiege heaven, and then fear not overcoming sin and hell, when thou hast conquered heaven. Now thou warrest at God's cost, and not thy own. He that sets thee on will bring thee off. David was a man at arms, and could handle his weapon against this enemy as well as another, yet dares not promise himself success till he hath made God his second. 'Order my steps in thy word: and let not any iniquity have dominion over me,' Ps. 119:133. But if thou thinkest to steal a victory by the strength of thy own resolution, expect an overthrow. And it will be a mercy thou shouldst be so served; for a foil will learn thee humility for the future, but a victory would increase thy pride. And that is a sad victory, when one sin carries away the spoils which thou hast taken from another. Jehoshaphat took the right course to speed, who, though he had almost a million men he could draw into the field—and that without draining his garrisons—yet bespeaks God's help, as if he had not a man to fight for him: 'We have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee,' II Chr. 20:12. If an Alexander, or a Cæsar, had been at the head of such an army, I warrant you they would not have known what to have done, and not doubted all before them. But Jehoshaphat, a holy humble man, was better instructed. He knew a host signifieth nothing which hath not the Lord of hosts with them; and that the
most valiant can find neither heart nor hand in the day of battle without his leave who made both. Nor wilt thou, Christian, be able to use thy grace in an hour of temptation, without new grace from God to excite and enforce what thou hast already received from him. And if thou expectest this from him, he expects to hear from thee. Neither speaks it God unwilling to give what he hath promised, because he pays not the debt of the promise until it be sued for at the throne of grace. No, God takes this method, only to secure his own glory in the giving, and also to greaten our comfort by receiving it in this way of prayer, which is a fit expedient to attain both.
BRANCH FOURTH.
[DIRECTIONS how to use the sword of the word
AGAINST AFFLICTIONS,outward or inward.]
I come now to give some little help, by way of direction, how the Christian may use this sword of the word for his defence against the fourth enemy and the last, but not the least—an army made up of many bands of afflictions, which from without invade, and from within distress, him. The Christian in this world stands not as you may see some houses, so fenced and shadowed with hills or woods that the wind beats but upon one side of them. No, he lies open to storms and tempests from all quarters of the heaven. We read of a strange kind of wind that at once 'smote the four corners of the house' in which Job's children were. Truly, thus the Christian's afflictions beset him round: no corner left unassaulted. And very often he is smitten on all sides at once; crossed in his estate, feeble in his body, and afflicted in his spirit all at once. And when so many seas of sorrows meet, it is no easy work for the poor Christian's heart to stand unbroken amidst the concurrent violence of their waves. Though this is most certain, that those dejections and perturbations
with which the minds of the best saints are so discomposed and ruffled, yea sometimes dismayed and distressed, cannot be charged upon any deficiency of the gospel's principles for their support and comfort; but rather on their own impotence and unskillfulness to apply them in their several exigencies. My present task is to drop a few words of counsel to the weak Christian —how he may use and wield this sword of the word for his defence and comfort in any affliction without, or distress of spirit from within, that may assault him. And here I must not descend to particular cases —that were a voluminous work, and not so proper for this place—but only content myself with some general rules, that may be applicable to all. Now the cordial and restorative part of the word—that, I mean, which principally prepared and provided for the soul's comfort in all its discomforts and distresses—is contained in the promises. These well studied and improved, can alone make thee a comfortable Christian. Now, if thou wouldst improve the promises, so as not to be run down and trampled upon by Satan in any day of distress that comes upon thee, but comfortably lift up thy head in hope and confidence above the waves of thy present sorrows, then hearken to what follows in a few general rules or DIRECTIONS, prepared for thy help. FIRST. Let it be thy first and chief care to get thy interest in and right to the promises cleared up. SECOND. Take some pains to sort the promises and reduce them to their proper heads. THIRD. Observe the latitude of the promises. FOURTH. Be much in meditation on the promises. FIFTH. Plead the promises at the throne of grace. SIXTH. When thou hast sued the promise, act thy faith on the power and truth of God for the performance of it.
[We must see to have our interest
in the promises made clear to us.]
DIRECTION FIRST. Let it be thy first and chief care to get thy interest in and right to the promises cleared up. For this is the hinge on which the great dispute betwixt between thee and Satan will move in the day of trouble, except the case can be resolved before that overtakes thee. O, it is sad for a poor Christian to stand at the door of the promise in the dark night of affliction afraid to draw the latch! Whereas, he should then come as boldly for shelter as a child into his father's house. 'Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast,' Isa. 26:20. He that hath his title to the promise proved from the word to his own conscience, will not be wrangled easily out of his comfort. Naboth would not part with his inheritance for the pleasure or displeasure of a king; but stands up in the defence of his right to death. And so resolves Job: 'Till I die I will not remove mine integrity from me,' Job 27:5. This was his evidence for heaven. And therefore Satan used his best wits to make him throw it up, but never could effect it. His title was clear, and he will not be disputed out of it by Satan; no, nor afraid to vouch it before God himself, when God in his providence seemed most to disown him, and to handle him as an enemy: 'Thou knowest that I am not wicked!' Job 10:7. He saith not that he hath no sin, but in a humble appeal to God defends his state, that he is 'not wicked.' And this kept the chariot of his hope on its wheels all along his sad sufferings; that it was never quite overthrown, though sometimes it seemed to totter and shake.
[How our interest in the promises
may be made clear to us.]
Question. But how shall I know whether I have a right to the promises?
Answer First. Inquire whether thou art united to Christ by faith or no. The promises are not a common for swine to root in; but Christ's sheep-walk, for his flock to feed in. 'And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise,' Gal. 3:29. The promise is the jointure, and cannot be had but by taking the person of Christ in marriage. And faith is the grace by which the soul gives his consent to take Christ as he is offered in the gospel. It is called, therefore, a receiving of Christ, John 1:12. There is no doubt but thou hast often been wooed in the ministry of the word by Christ's spokesmen, and that question hath been put to thee for Christ, which was once to Rebekah, concerning her taking Isaac to husband, 'Wilt thou go with this man?' They have from the word set him forth in his glories before thee, who he is, and what he brings. Thou hast heard the articles upon which he is most willing to proceed to marriage, and take thee as his beloved into his bed and bosom. As,
1. That thou send away all other lovers which have had any pretensions to thee. For he will endure no competitor or partner with him in thy affections. The names of Baalim must be taken out of Israel's mouth, and then God marries himself to her, Hosea 2:17, 18.
2. That thou like his law as well as his love. Christ will not be husband where he may not be master also.
3. That thou take him for better and for worse, with his cross as well as with his crown—to suffer for him as well as to reign with him. Now, what entertainment hath this motion found with thee? Dost thou, upon the discovery made of Christ, take liking in his person? Is he transcendently amiable in thy eye, and precious to thy soul, so as to inflame thee with an insatiable desire of him? Canst thou freely pack away thy once darling lusts to gain him? and leap out of the arms of all thy carnal delights and sinful pleasures, to be taken into
his embraces? Art thou as willing he should be thy Lord, as thy love? and as content to bow to his sceptre as lie in his bosom? In a word, art thou so enamoured with him, that thou now canst not live without him, nor enjoy thyself except thou mayest enjoy him? Thy heart is wounded with the darts which his love and loveliness have shot into it, and he himself carries the balm about him which alone can heal it. Let him now require what he will at thy hands, nothing he commands shall be denied. If he bids thee leave father and father's house, thou wilt go after him, though it be to the other end of the world. If he tells thee though must be base and poor in the world for his sake, thou art resolved to beg with him rather than reign without him, yea die for him than live without him. Come forth, thou blessed of the Lord, and put on the bracelets of the promises; they are the love-tokens which I a from Christ's hand to deliver, and in his name to promise marriage to thee. Thou art the happy soul, if there be one on earth, that Christ betroths to himself. Languish no longer in thy unbelieving fears. For thy comfort know it is not Christ's custom to entangle soul's affections, and when he hath got their love, then to deny his to them, and cast them off.
Answer Second. Inquire what effect the promises have on thy soul. All who have right to the promises are transformed by the promise. As Satan shed his venomous seed into the heart of Eve by a promise, 'Ye shall not surely die,' Gen. 3:4—whereupon she presently conceived with sin, and was assimilated into the likeness of his diabolical nature, wicked as was the devil himself—so God useth the promises of the gospel—called therefore the 'incorruptible seed'—to beget his own image and likeness in the hearts of his elect. 'Exceeding great and precious promises: that by these ye might be partakers of the divine nature,' II Peter 1:4, that is, be partakers of such heavenly holy qualities and dispositions as will make you like God himself. The promises of the gospel have in them a fitness, and,
when by the Spirit of God applied, a virtue to purify the heart, as well as to pacify the conscience. 'Now ye are clean,' saith Christ to his disciples, 'through the word which I have spoken unto you,' John 15:3. Lay, therefore, thy hand upon thy heart, and speak freely, poor soul. Have the promises had a sanctifying transforming virtue upon thee? What of God dost thou find in thy heart more since thy acquaintance with the promises than before? Some use promises as a protection for sin rather than an argument against it. As sin takes occasion by the commandment to work in the carnal heart all manner of concupiscence, so many are from the promise emboldened to sin more freely—like mountebanks that drink poison in confidence of their antidote. Now which way works the promise upon thy heart? If the seal of the promise leaves not the impress of God's image on thee, it ratifies no good to thee. If it produceth no holiness in thee, it brings no joy to thee. In a word, if the promise be not to thee a seed of grace, it is no evidence for glory. But if thou canst find it leaves the superscription of God upon thee, then it assures the love and favour of God to thee.
Answer Third. Inquire in what posture thy heart stands to the word of command. The promise, may be, is sweet to thy palate. This thou rollest like a lump of sugar under thy tongue, but are not thy teeth set against the command as if it were gall and wormwood? Thou smilest on the promise, but when put in mind of thy duty to the command, then haply thy countenance is changed, and a frown sits on thy brow, as if God were some austere master that breaks his servants' backs with heavy burdens. And thou couldst wish, with all thy heart, that a dispensation might be procured for thee to break now and then a command without forfeiting thy claim to the promise; but, because that is not to be hopes for, thou art so kind to thyself, as to give thyself leave to bow down to some idol of pleasure or profit that thou hast set up in thy heart, and hopest God will be merciful to thee,
because it is only in this or that one way thou makest bold with him in. If this shoe fit thy foot—this be the true character of thy heart— which God forbid! thou hast no one lot belongs to thee in the lap of the promise. We have a comfortable promise, Ps. 50:15 but a guard is set about it, that no disobedient wretch should gather its sweet fruit: 'But unto the wicked God saith, What hast thou to do,...that thou shouldest take my covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee,' ver. 16, 17. On the other hand, if thou canst in truth say that it is not the holy command thou art offended with, but with thyself, because thou canst obey it no more perfectly—that it is not grievous to thee to keep, but break the laws of God; and, though thy foot too often slips, yet thy heart cleaves to them, and will not let thee lie where thou fallest, but up thou gettest to mend thy pace, and mind thy steps better—for thy comfort know, poor soul, this sincere respect thou hast to the commandment is a most comfortable evidence for thy true title to the promise. When David was able to vouch his love to the command he did not question his title to the promise; Ps. 119:113, there he asserts his sincere affection to the precepts: 'I hate vain thoughts: but thy law do I love.' Mark, he doth not say he is free from vain thoughts, but he hates them. He likes their company no better than one would a pack of thieves that break into his house. Neither saith he that he fully kept the law; but he loved the law, even when he failed exact obedience to it. Now from this testimony his conscience brought in for his love to the law, his faith acts clearly and strongly on the promise in the next words, 'thou art my hiding place and my shield: I hope in thy word,' Ps. 119:114.
Answer Fourth. If thou questionest thy right to one promise, inquire whether thou canst not discern thy interest in a second, which, if thou canst, thou mayest conclude thou hast a right to that other thou didst doubt of, yea and to all the rest. For, as there is a
concatenation of graces—he that finds one hath all —so of promises, he that is heir to one hath right to all. May be, when thou readest that promise, 'Blessed are the pure in heart: for they shall see God,' Matt. 5:8, the remainders of corruption, not yet fully mortified in thy heart, scare thee from applying it to thyself as thy portion. But, for its next-neighbour promise, 'Blessed are they which do hunger and thirst after righteousness: for they shall be filled,' ver. 6, haply thou feelest such a pinching sense of thy guilt, and want of holiness, as will enforce the to acknowledge, that if ever man in a burning fever thirsted for drink, or one half-starved desired food, then dost thou crave and cry for the righteousness of Christ to justify thy person, and grace from Christ to sanctify thy nature, —so that thou canst not but see this promise spoken to thee. And if this belongs to thee, then the former, and all the other with it. For they are branches in the same covenant, which God doth not dismember, but gives it entire with all the branches growing on it to be the believer's portion. Hence it is they are called 'heirs of promise,' Heb. 6:17. Not heirs of this promise or that, but 'of promise'—that is, of the covenant, which comprehends all the promises of the gospel. So that, as he hath hold of the man's whole body that hath fast hold of his hand—though it be but one member of it—because it is knit to the rest, and by it he may draw the rest to him; so, if thou hast hold of any one promise thou hast hold of all other, and mayest infer thy right from this to them. And as one may draw out the wine of a whole hogshead at one tap, so may a poor soul derive the comfort of the whole covenant to himself through one promise which he is able to own and apply. 'We know,' saith Saint John, 'that we have passed from death unto life, because we love the brethren,' I John 3:14. Eternal life is the cream and top of all covenant-blessings. Now, a poor Christian may, upon the inward feeling of this one grace of love in his heart—being the condition annexed to this promise—know that he is in a state of life and happiness. And why? Because wherever this grace is in truth
there are all other saving graces. Christ is not divided in these, and consequently he that can apply this promise hath a right to all.
[We must sort the promises under their proper heads.]
DIRECTION SECOND. Take some pains to sort the promises, as thou readest the Scriptures, and reduce them to their proper heads. There is great multiplicity of trials and temptations which God is pleased to exercise his saints with: 'Many are the afflictions of the righteous,' Ps. 34:19. And there is variety of promises provided to administer suitable comfort to their several sorrows. The Scriptures are a spiritual physic-garden, where grows an herb for the cure of every malady. Now it were of admirable use tot he Christian if he would gather some of every sort, such especially as he hath found most to affect his heart, of which he can say with Origen, 'hæc est scriptura mea,'—this portion of Scripture is mine, and then to write such down, as the physician doth his receipts for this and that disease, by themselves. May it not shame the Christian to see a scholar know every book in his great library, and what it treats on, so that he can presently go to any one of them all, and make use of their notions as he hath occasion; and that the Christian, who hath but one book to advise with, and that none of the greatest bulk, but sufficient as to make him wise unto salvation, so to make him comfortable in every condition that can befall him, should not be acquainted, if not with all, yet with some choice promises of every sort, to which he may be able to resort for counsel and comfort in the day of his distress? Now the best time for this work is when thou art yet at ease, in the lap of health and prosperity. The apothecary gathers his simples in the spring which he useth in winter. The mariner provides his tackling in the harbour before he puts forth to sea. And the wise Christian will store himself with promises in health for sickness, and in peace for future perils. It is too late for a
man to think of running home for his cloak when on his way he is caught in a storm. 'A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished,' Prov. 22:3.
[We must observe the comprehensiveness
of the promises.]
DIRECTION THIRD. Observe the full latitude of the promises. The covenant of grace comprehends the weak Christian as well as the strong, 'if children, then heirs,' Rom. 8:17. Not if children grown to this age, or that stature, but 'if children.' Christ hath in his family children of all sizes, some little, and others tall Christians. If thou beest a child, though in the cradle, the promise is thy portion. 'All the promises of God in him are yea, and in him amen,' II Cor. 1:20. 'There is no condemnation to them which are in Christ Jesus,' Rom. 8:1. See here, it is the state and relation the creature stands in, that gives him his title to the promise. Some saints have more grace from Christ than others, and so have more skill to improve these promises than their weaker brethren, whereby their present profits and incomes from the promise are greater. But they have no more interest in Christ than the other, and consequently the title of the weak Christian is as true to the promise as [that] of the strong. Shall the foot say, 'Because I am the lowest member of the body, therefore the tongue will not speak for me, or the head take care of me?' We will grant thee to be of the least and lowest rank of Christians; yet thou art in Christ, as the foot is in the body. And Christ hath made provision in the promise for all that are in him. We disfigure the promises when we make them look asquint, with an eye upon one saint and not on another, whereas they belong to all: 'He that believeth on the Son hath everlasting life,' John 3:36. Who now is
there meant? Only he that believes above doubting? I trow not. He that bids us receive the 'weak in faith,' will not himself reject them.
[We must be much in meditation of the promises.]
DIRECTION FOURTH. Be much in meditation of the promises. Whence is it that the poor Christian is so distressed with the present affliction that lies upon him, but because he museth more on his trouble than on the promise? There is that in the promise which would recreate his spirit, if he could but fix his thoughts upon it. When the crying child once fastens on the teat, and begins to draw down the milk, then it leaves wrangling, and falls asleep at the breast. Thus the Christian ceaseth complaining of his affliction when he gets hold on the promise, and hath the relish of its sweetness upon his heart. 'In the multitude of my thoughts within me thy comforts delight my soul,' Ps. 94:19. When a swarm of bees dislodge themselves they are all in a confusion, flying here and there without any order, till at last they are hived again. Then the uproar is at an end and they fall to work peaceably as before. Truly, even so the Christian will find it in his own heart. God, in the promise, is the soul's hive. Let the Christian dislodge his thoughts thence, and presently they run riot, and fly up and down as in an affright at the apprehension of the present affliction or temptation lies upon him, till he can recollect himself, and settle his heart again upon the promise, and then he recovers his former peace and composure. Hence the Spirit of God sounds a retreat to the troubled thoughts of afflicted saints, and calls them off from poring on that which roils them, into God, where alone they can be quiet and at ease. 'Rest in the Lord, and wait patiently for him,' Ps. 37:7. And David, finding his soul, like the dove while flying over the waters, without all repose, calls it back into the meditation of God and his promise, as the only ark where it could find rest. 'Return unto thy rest, O my soul,' Ps.
116:7. The Christian's heart is of that colour which his most abiding constant thoughts dye into. Transient flitting thoughts, be they comfortable or sad, do not much work upon the soul, or alter its temper into joy or sorrow. Neither poison kills, nor food nourisheth, that doth not stay in the body. No, then the affliction soaks into the heart, and embitters the Christian's spirit into perplexing fears and disconsolate dejections, when his thoughts lie steeping in his sorrows from day to day—when, like her in the gospel, he is 'bowed down with a spirit of infirmity,' that he cannot raise his heart from the thought of his cross and trial to meditate on any promise that should refresh him. Such there are, God knows, whom Satan and their own pensive hearts keep such close prisoners, that no comfortable meditation is suffered to speak or stay with them.
And again, on the other hand then the promise works effectually, when it is bound upon the Christian's heart, when he wakes with it and walks with it. No pain he feels, no danger he fears, can pluck him from his breast; but, as Samson went on his way eating of the honeycomb, so he feeding on the sweetness of the promise. Here is a Christian that will sing when another sighs, will be able to spend that time of his affliction in praising God, which others—whose thoughts are scattered and split upon what they suffer —too commonly bestow on fruitless complaints of their misery, and discontented speeches which reflect dishonourably upon God himself. Let it be thy care therefore, Christian, to practice this duty of meditation. Do not only exchange a few words with the promise, as one does with a friend passing by at his door. But invite the promise, as Abraham did the angels, Gen. 18, not to pass away till thou hast more fully enjoyed it. Yea, constrain it as the disciples did Christ, to stay with thee all the night of thy affliction. This is to 'acquaint' ourselves indeed with God, the ready way to be at peace. This is the way the saints have taken to raise their faith to such a
pitch, as to triumph over the most formidable calamities. 'My beloved,' saith the spouse, 'shall lie all night between my breasts.' That is, when benighted with any sorrowful afflicting providence, she shall pass away the night comfortably in the meditation of his love and loveliness, his beauty and sweetness. Never will the Christian come to any kindly heat of comfort in his spirit, till he takes this Abishag of the promise into his bosom to cherish him. And this will do it indeed. A soul that hath learned this heavenly art of meditation will feel no more the extremity of any affliction, than you do the sharpness of the cold weather when you are sitting by a good fire, or lying in a warm bed. It was a notable speech of Julius Palmer, an English martyr: 'To them,' saith he, 'that have their mind fettered to the body as a thief's foot is to a pair of stocks, it is hard to die. But if any be able to separate his soul from his body, then by the help of God's Spirit, it is no more mastery for such a one than to drink this cup.' He meant, if the creature be able to elevate his mind and thoughts above his sufferings by heavenly meditation on the 'great and precious promises,' then it were nothing to suffer. Such a one, his soul is in heaven; and a soul in heaven feels little what the flesh meets with on earth. Here, O ye Christians, is the most glorious prospect to be seen on this side heaven!
When the soul stands upon this Pisgah of meditation, looking by an eye of faith through the perspective of the promise upon all the great and precious things laid up by a faithful God for him, it is easy to despise the world's love and wrath. But alas! it is hard for us to get up thither, who are so short-breathed and soon tired with a few steps up this mount of God. O let us all cry out, as once David, 'Lead me to the rock that is higher than I!' And with him in another place, 'Who will bring me into the strong city?...wilt no thou, O God?' So, who will lift us up to this high, holy hill of meditation, higher than all the surging waves that dash upon us from beneath, where we may see all
our creature-enjoyments drowned, yet ourselves not wetshod? Wilt not thou, O God? Yes, our God would do this for us, would we but shake off our sloth, and show, by parting with our mandrakes to purchase his company, that we highly prize the same. My meaning is —would we but frequently retire from the world, and bestow some of that time in secret waiting upon God which we lavish out upon inferior pleasures and entertainments of the creature, we should invite God's Holy Spirit to us. Let a wicked man set up a lust for his thoughts to dally with, and the devil will soon be at his elbow to assist him. And shall we not believe the Holy Spirit as ready to lend his helping hand to a holy meditation? Doubtless he is. Spread thou thy sails and the Spirit will fill them with his heavenly breath. Be but thou the priest to lay the wood and sacrifice in order, and fire from heaven will come down upon it. Be thou but careful to provide fuel— gather from the promises matter for meditation, and set thy thoughts awork upon it—and the Spirit of God will kindle thy affections. 'While I was musing,' saith David, 'the fire burned: then spake I with my tongue,' Ps. 39:3. Isaac met his bride in the fields; and the gracious soul her beloved, when she steps aside, to walk with the promise in her solitary thoughts.
[We must plead the promises at the throne of grace.]
DIRECTION FIFTH. Plead the promises at the throne of grace. This must not be disjointed at the former. Indeed, as the ingredients of an excellent receipt do not work the cure severally, but as tempered together; so these directions, being social means, must not be severed, but jointly observed. And this direction I am now speaking to, besides a universal influence it hath upon all the other, is linked by an especial affinity to the former. In vain do we charge the gun, if we intend not to let it off. Meditation filleth the heart with heavenly matter, but prayer gives the discharge and pours it forth upon God,
whereby he is overcome to give the Christian his desired relief and succour. The promise is a bill or bond, wherein God makes himself a debtor to the creature. Now, though it is some comfort to a poor man that hath no money at present to buy bread with, when he reads his bills and bonds, to see that he hath a great sum owing him, yet this will not supply his present wants and buy him bread. No, it is the putting his bond in suit must do this. By meditating on the promise thou comest to see there is support in, and deliverance out of, affliction engaged for. But none will come till thou commencest thy suit, and by the prayer of faith callest in the debt. 'Your heart shall live that seek God,' Ps. 69:32. 'They looked unto him, and were lightened,' Ps. 34:5. God expects to hear from you, before you can expect to hear from him. If thou restrainest prayer, it is no wonder the mercy promised is retained. Meditation, it is like the lawyer's studying the case in order to his pleading it at the bar. When, therefore, thou hast viewed the promise, and affected thy heart with the riches of it, then ply thee to the throne of grace, and spread it before the Lord. Thus David, 'Remember the word unto thy servant, upon which thou hast caused me to hope,' Ps. 119:49.
[We must act our faith on the power and truth
of God for the performance of the promises.]
DIRECTION SIXTH. When thou hats sued the promise, act thy faith on the power and truth of God for the performance of it; and that against sense and reason, which rise up to discourage thee. For, as thy faith is feeble or strong on these, so wilt thou draw little or much sweetness from the promises. The saints' safety lies in the strength and faithfulness of God who is the promiser; but the present comfort and repose of an afflicted soul is fetched in by faith relying on God as such. Hence it is, though all believers are out of danger when in the
saddest condition that can befall them, yet too many, alas! of them are under fears and dejections of spirit, because their faith acts weakly on a mighty God, timorously and suspiciously on a faithful God. 'Why are ye fearful, O ye of little faith?' Matt. 8:26. You see the leak at which the water came in to sink their spirits; they had 'little faith.' It is not what God is in himself, but what our apprehensions at present are of God, that pacifies and comforts a soul in great straits. If a man fear the house will fall on his head in a storm, though it be as unmovable as a rock, yet that will not ease his mind till he thinks it so. Were a man under the protection of never so faithful a friend, yet so long as his head is full of fears and jealousies to the contrary, that he will at last leave and cast him off, this man must needs have an uncomfortable life, though without cause. You see then of what importance it is to keep up the vigour and vivacity of thy faith on the power and truth of the promises. And if thou meanest to do this, banish sense and reason from being thy counsellors. How came Abraham not to stagger in his faith, though the promise was so strange? The apostle resolves us: 'He considered not his own body now dead,' Rom. 4:19. And what made Zacharias reel? He made sense his counsellor, and thought he was too old for such news to be true. This is the bane of faith, and consequently of comfort in affliction. We are too prone to carry our faith, with Thomas, at our fingers' ends; and to trust God no further than our hand of sense can reach. It is not far that sense can reach; and but little further that reason's purblind eye can see. God is oft on his way to perform a promise and bring joyful news to his afflicted servants, when sense and reason conclude their case is desperate.
These three, sense, reason, and faith, are distinct, and must not be confounded. Some things we know by sense which we do not understand the reason of, as the sympathy of the lodestone with iron —why it draws that the baser metal, and not gold; and why the
mariner's needle espouses the north point rather than any other. Some things we apprehend by reason that are not discerned by sense —as the magnitude of the sun's body to exceed the circumference of the earth, which, the eye being judge, may be almost covered with one's hat; and other things clear to faith, that dunce and pose both sense and reason. Paul knew by faith, in that dismal sea-storm where all of being saved was taken away—that is, sense and reason being judges—not a man should lose his life. 'Be of good cheer: for I believe God, that it shall be even as it was told me,' Acts 27:25. When the angel smote Peter on the side, and bade him 'arise up quickly...and follow me,' he did not allow sense and reason to reply and cavil at the impossibility of the thing. How can I walk that am in fetters? Or to what purpose when an iron gate withstands us? But he riseth, and his chains fall off —he follows, and the iron gate officiously opens itself to them.
Say not, poor Christian, 'It is impossible to bear this affliction, or pass that temptation.' Let faith follow the promise, and God will loose these knots that sense and reason tie. Luther bids, crucifige illud verbum, quare?—crucify that word, wherefore? Obey the command, and ask not a reason why God enjoins it. It is necessary to bid the Christian, in great afflictions and temptations, to crucify the word quomodo? —how shall I go through this trouble—hold out in that assault? Away with this 'how shall I?' Hath not the great God who is faithful given thee promises enough to ease thy heart of these needless fears and cares, in that he tells thee, 'He will never leave thee or forsake thee, his grace shall be sufficient for thee?' Nothing 'shall be able to separate us from the love of God which is in Christ Jesus our Lord.' And a hundred more comfortable assurances from the lip of truth to stand betwixt thee and all harm. Why then dost thou trouble thyself about this improbability and that mountainous difficulty that sense and carnal reason heave up and interpose to
eclipse thy comfort from thy approaching deliverance? 'Shut the windows, and the house will be light,' as the Jewish proverb saith. Judge not by sense, but by faith on an omnipotent God; and these bugbears will not scare thee. Credere improbabilia vigoris est intellectus, sicut amare damnosa et ignominiosa vigoris est affectus. (Parisiensis, De Fide)—it is the highest act of our understanding to believe those things which seem most improbable; as it is the highest act of love, for Christ's sake to take pleasure in those things that bring pain and shame with them. For as in the latter we deny ourselves the satisfaction of our carnal desires, which goes near to flesh and blood; so, in the former, we deny our carnal reasonings, that would be disputing against God's power and strength.
[EXHORTATION TO MINISTERS, to whom
this sword is specially committed.]
To the ministers—into your hand this sword of the word is given in an especial manner. Unto you the ministry of it is committed. God hath not left it at random to all; that who will may publicly preach the gospel. That which is everybody's work is nobody's. He hath therefore set up a standing office with officers in his church, on whom he hath laid this burden, and from whom he expects an account. He 'hath committed unto us the word of reconciliation,' II Cor. 5:19—as a prince commissionates this or that man to be his ambassador—'O Timothy, keep that which is committed to thy trust,' I Tim. 6:20. See here, and tremble at the charge which is deposited in your hands. You are ambassadors from the great God to treat with poor sinners concerning their eternal peace upon those articles which are contained in the gospel. You are his under-workmen, to rear up his temple in the hearts of men, and
to lay every stone by the line and rule of this word. His stewards, to give his family their portions in due season, and all your provision to be taken out of this store-house. In a word, you are his shepherds, to lead and feed his flock, and that in no other than these 'green pastures.' Now, if the peace be not concluded, the ambassador is sure to be called to an account where the fault lies. If the house be not built, or go to decay, woe to the negligent workman. If the family starve, what reckoning will the steward make? If the sheep wander, or die of the rot through thy neglect, who shall pay for the loss but the idle shepherd? Now, in order to the discharge of this your public trust, I shall only point at two duties incumbent on you both, with a reference to this word left in your hands—one to be performed in your study, the other in your pulpit.
First Duty. In your study acquaint yourselves with the word of God. That which may pass for diligence in a private Christian's reading and search into the Scripture, may be charged as negligence upon the minister. The study of the Scriptures is not only a part of our general calling in common with him, but of our particular also, in which we are to be exercised from one end of the week to the other. The husbandman doth not more constantly go forth with his spade and mattock, to perform his day labour in the field, than the minister is to go and dig in this mine of the Scripture. He is not to read a chapter now and then as his worldly occasions will permit; or steal a little time from his other scholarly studies to look into the Bible in transitu—in passing, and bid it farewell. But it must be his standing exercise—his plodding work. All other must stoop to this. Suppose thou shouldst know what Plato, Aristotle, with the rest of the princes of worldly learning, have written, and hadst encircled all the arts within thy circumference, but art unskilful in the word of righteousness, thou wouldst be Paul's unlearned person—as unfit to be a minister as he that hath read all the body of the law is to be a
physician if ignorant of this art. I do not here intend to nourish the vain conceit of those sons of ignorance who think human learning unnecessary for a minister's furniture. Truly, without this, we should soon come to our old mumpsismus, and run into the barbarism of former times. I have read of one Beda, that dissuaded Francis I., a French king—and that when learned Budæus was present—from his princely resolution of setting up professors of languages in is university, saying, 'The Greek tongue was the fountain of all heresies;' but the man was found to understand not a word of Greek himself. Indeed, few or none will speak against learning but those that have not so much of it as to make them understand its use. I dare not bid our ministers, as some fanatics have done, burn all their books but the Bible. No; but I would exhort them to prefer it above all their other books, and to direct all their other studies to furnish them with Scripture knowledge. As the bee that flies over the whole garden, and brings all the honey she gets from every flower therein into her hive; so should the minister run over all his other books, and reduce their notions for his help in this. As the Israelites offered up the jewels and ear-rings borrowed of the Egyptians to the service of the tabernacle, benedicta philosophorum sunt peculia Christianorum —the good saying of philosophers are the property of Christians. And certainly there are such jewels to be borrowed even from them, as may become the ear of the Christian, so they be refined and gospellized. Thus the captive virgin, Deut. 21, when her head was shaved, her nails pared, and her garment changed, might be taken into an Israelite's bosom. Religion and learning revived together. The light which Erasmus brought into the schools helped Luther's labours in the church.
But, to return to the exhortation in hand. O, let us that are ministers of the gospel give up ourselves to the study of the word. We are, as one well calls us, but 'younger brethren' to the apostle.
Ministerial gifts were left them by Christ, as the inheritance by the father to his eldest son and heir. But we must work for our living. They had their knowledge of the word, as Jacob his venison, brought to their hand without hunting; but if we will know the mind of God, we must trace it out by our diligence; but ever taking prayer in our company. This I am sure was Paul's charge to Timothy, 'Give attendance to reading,' I Tim. 4:13. Follow thy book close, O Timothy, and 'Meditate upon these things; give thyself wholly to them,' ver. 15. z+ J@bJ@4H ÆF24, in his totus sis—be wholly taken up therewith. And mark why: 'That thy profiting may appear to all;' that is, that thou mayest appear to be a growing preacher to those that hear thee. O how shall the people grow if the minister doth not? And how shall he grow, if he doth not daily drink in more than he pours out? That minister must needs spend upon the stock that hath no comings in from a constant trade in his study. If the nurse doth not feed, and that more than another, she may soon bring herself and child into a consumption. As we would not therefore see the souls that hang on our breasts languish for want of milk, or ourselves faint in our work, let us endeavour our recruits be suitable to our expense. Study and pray: pray and study again. Think not your work is done for all the week when the Sabbath is past. Take a little breath, and return to thy labour; as the seedsman sits down at the land's end to rest himself a while, and then rises up to go before the plough again. We have reason to be more choice of our time then others, because it is less our own. There is none in thy parish but have a share in it. We are thieves to our people's souls when we do not husband it to their best advantage. 'All...are yours; whether Paul, or Apollos, or Cephas;' yours for the service of your faith. Is the parent bound to husband his estate and time for the provision of his children? And should not the spiritual father have as natural affection to his people? How great a labour this must needs be both to mind and body, did they understand, they would both more pity, and
encourage, his minister in his work. God move your hearts to it whom he hath blessed with faithful labourers. Help them in their study for you, by easing them of their worldly cares for themselves. Some people may thank themselves that their provision is so mean, by being accessory to the minister's distractions in his work and diversion from his calling. For, by their oppression or purloining his livelihood, they force him in a manner to turn worldling; and the time which he should spend in providing bread for their souls is laid out to get bread for his family's bodies.
Second Duty. In the pulpit use no other sword but this, and handle it faithfully. Remember whose errand thou bringest, and deliver it, 1. Purely. 2. Freely.
1. Use the sword of the word purely. And that in a threefold respect: (1.) Pure from error. (2.) Pure from passion. (3.) Pure from levity and vanity.
(1.) Pure from error. Think it not enough your text is Scripture, but let your whole sermon be also such—I mean agreeable to it. Thou art an ambassador, and as such bound up in thy instructions. Take heed of venting thy own dreams and fancies in God's name. 'He that hath my word, let him speak my word faithfully,' Jer. 23:28—that is, purely, without embasing or mingling it with his own dreams. So he expounds himself, 'What is the chaff to the wheat? saith the Lord.' All is chaff besides the pure word of God; and what hath it to do to be blended with it? Such a one may fear lest God from heaven should give him the lie while he is in the pulpit. O stamp not God's image on thine own coin. We live in highflown times. Many people are not content with truths that lie plain in the Scripture. And some, to please their wanton palates, have sublimated their notions so high, till they have flown out of the sight
of the Scripture, and unawares run themselves with others into dangerous errors. Be well assured it is a truth, before thou acquaintest thy people with it. If thou wilt play the mountebank, choose not the pulpit for thy stage. Make not experiments upon the souls of thy people, by delivering what is doubtful and hath not abode the trial of the furnace. Better feed thy people with sound doctrine, though plain meal; than that thou shouldst, with an outlandish dish, light on a wild gourd that brings death into their pot.
(2.) Pure from passion. The pulpit is an unseemly place to vent our discontent and passions in. Beware of this strange fire. The man of God must be gentle and meek, and his words with meekness of wisdom. The oil makes the nail drive without splitting the board. The word never enters the heart more kindly, than when it falls most gently. 'Ride prosperously, because of truth and meekness,' Ps. 45:4. Be as rough to thy people's sins as thou canst, so thou beest gentle to their souls. Dost thou take the rod of reproof into thine hand? Let them see that love, not wrath, give the blow. Nurses are careful that they do not heat their milk, knowing that it will breed ill blood in the child that sucks it. The word preached comes indeed best from a warm heart, but if there goes a feverish heat withal, it breeds ill blood in the hearers' thoughts, and prejudice to the person makes him puke up the milk. God knows I speak not against the minister's zeal, so it be from above, 'pure' and 'peaceable.' Save all thy heat for God, spend it not in thine own cause, and it was enough God heard it. But when a sin was committed immediately against God, this meek man can be all of a flame: 'Who is on God's side? who?' He may take most liberty in reproving his people's sins against God, that takes least liberty in his own cause, and who hath a grave ready to bury injuries done to himself in.
(3.) Pure from levity and vanity. The word of God is too sacred a thing, and preaching too solemn a work, to be toyed and played with, as is the usage of some, who make a sermon nothing but a matter of wit, and to flaunt it forth in a garish discourse. What is this to the business of preaching? Their sermon is too like a child's baby, from which if you take the dressing, the rest is worth nothing. Unpin this story, take off that gaudy phrase, and nothing is left in the discourse. If we mean to do good, we must come not only in word, but with power. Satan budges not for a thousand such squibs and witcracks. Draw thou therefore this sword out of thine own fine scabbard, and strike with its naked edge. This you will find the only way to pierce your people's consciences, and fetch blood of their sins. I do not here speak against the use of those parts which God hath given unto any; nor against the fitting and laying our discourse so as it may most insinuate into our people's affections, and steal into their hearts, by the gratefulness it finds with their ear. This is our duty. 'Because the preacher was wise,...he sought to find out acceptable words,' Ecc. 12:9. Not rude, loose, and indigested stuff, in a slovenly manner brought forth, lest the sluttery of the cook should turn the stomachs of the guests. The apothecary mixeth his potion so as his patient may take it down with less regret, if not with some delight; but still he hath a care that he weakens not its purging operation by making it over-pleasant to the palate. As they were 'acceptable words,' so upright, 'words of truth,' ver. 10.
2. Use the sword of the word, as purely, so freely. O take heed of enslaving the word of God to thy own lust or another's will, though the greatest in thy parish. In a steward it is required that he be 'faithful,' I Cor. 4:2. Now the preacher's faithfulness stands in relation to him that intrusts him. It is very unlikely that a steward, in giving out provision, should please all the servants in the house. Such officers have least thanks when they do their work best! He
that thinks to please men, goes about an endless and needless work. Man's word's will not break thy bones. A wise physician seeks to cure, not please, his patient. He that chides when he is sick for the bitterness of the potion, will con thee thanks for it when he is recovered. The apostle passeth by the thoughts of men as a thing inconsiderable, not worthy the interrupting him in his work. 'With me it is a very small thing that I should be judged of you,' ver. 3 of the fore-quoted place. As if he had said, 'It shall be known at the great audit, when my Master comes to reckon with me, whether I have been faithful; and it is time enough to have my name righted when he will vindicate his own.' No doubt it was a great temptation to Micaiah, when Ahab's messenger, by colleaguing with him, endeavoured to bring him in his message over unto the king's sense; but mark his noble answer—'As the Lord liveth, what the Lord saith, that will I speak.'
Some think that Micaiah was that disguised prophet that denounced judgment against Ahab for Benhadad's dismission, and that now he was fetched out of prison; for the king bids, 'carry him back unto Ammon the governor,' I Kings 22:26. If so, then Micaiah had the advantage by one flattering sermon to have gotten his liberty and the king's favour to boot. Yet to the dungeon he will go again, rather than prostitute the word to Ahab's lust. Blessed Paul was of the same mind: 'Wherein,' speaking of the gospel, 'I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound,' II Tim. 2:9. As if he had said, 'They shall never make me enslave that neither in prison nor at the block.' No doubt Paul might have been free, could he have been content the word should have been bound. But he was too faithful to procure his liberty with imprisonment of the truth by a sinful silence. If ever it was a time of temptations to ministers—and there were need to stir them up in it to keep the word of God's patience—it is in these last dreggy days of the world, of
which it is prophesied, 'men shall not endure sound doctrine.' Now therefore, to bear witness to the truth, and to make full proof of their ministry in such a perverse and froward generation, needs more greatness of spirit than flesh and blood can help them to. It is no trial for a minister to speak truth freely among its friends, but among those that despise it, and are enraged with the messenger for delivering his errand. This made the confession of our Lord so glorious, I Tim. 6:13. It was before Pontius Pilate, a bloody enemy against him and the truth he witnessed to. Therefore our people may well bear with us when we speak freely in God's name; yea, though we come upon their ground, and our message rifles their consciences. We have it in our commission: 'I have set thee for a tower and a fortress among my people, that thou mayest know and try their way,' Jer. 6:27. If a warrant lies but in a constable's hand to search your house, you cannot be angry with him for doing his office, because you dare not stand betwixt him and the displeasure of his prince, should he neglect it.
DIRECTION ELEVENTH.
THE NECESSARY DUTY OF THE CHRISTIAN, AS CLOTHED IN THE WHOLE ARMOUR OF GOD:
OR, HOW THE SPIRITUAL PANOPLY MAY ALONE BE KEPT FURBISHED.
'Praying always with all prayer and supplication in the Spirit, and watching thereunto
with all perseverance and supplication for all saints' (Eph. 6:18).
We have at last set before you the Christian in his armour; and now he wants nothing to furnish him for the battle, or enable him for the victory, but the presence of his general to lead him on, and bring him honourably off again by the wisdom of his conduct; which, that he may obtain, the apostle sets him to prayer—'praying always,' c. As if he had said, 'You have now, Christian, the armour of God; but take heed thou forgettest not to engage God of this armour by humble prayer for your assistance, lest for all this you be worsted in the fight. He that gives you the arms, can only teach you to use them, and enable you to overcome by their use.' I am not ignorant that some make this of 'prayer,' a piece of armour, and to be reckoned as a part of the panoply. The truth is, it matters not much in what notion we handle it, whether as a distinct piece of armour, or as a duty and means necessarily required to the use of our armour. The latter I shall follow; partly because it hath no piece of material armour, as the other all have, allotted to it for a resemblance; as also, because by the connection it hath, not with the last preceding words only, but with the whole discourse of the armour, it seems to be
superadded as a general duty influential upon all the pieces forenamed; and may be read with every piece:—Take the girdle of truth, praying with all prayer, c.; having on the breastplate of righteousness, praying with all prayer, c., and the same of the rest. The Christian's armour will rust except it be furbished and scoured with the oil of prayer. What the key is to the watch, that [is] prayer to our graces—it winds them up and sets them agoing. In the words observe,
FIRST. The duty commanded, 'prayer;' with the end for which it is appointed, viz. as a help to all his graces and means to carry on his war against sin and Satan: BD@F,LP`µ,@4—'praying.'
SECOND. A directory for prayer; wherein we are instructed how to perform this duty in six distinct divisions of the subject. FIRST. The time for prayer—'praying always.' SECOND. The kinds and sorts of prayer—'with all prayer and supplication.' THIRD. The inward principle of prayer from which it must flow—'in the Spirit.' FOURTH. The guard to be set about the duty of prayer—'watching thereunto.' FIFTH. The unwearied constancy to be exercised in the duty—'with all perseverance.' SIXTH. The comprehensiveness of the duty, or persons for whom we are to pray—'for all saints.'
DIRECTION XI.—FIRST GENERAL PART.
[THE DUTY COMMANDED, AND ITS CONNECTION WITH THE WHOLE DISCOURSE.]
'Praying' (Eph. 6:18).
We begin with the first, the duty in general, together with the connection it hath with the whole preceding discourse of the armour, implied in the participle BD`F,LP`µ,@4—'praying.' That is, furnish
yourselves with the armour of God, and join prayer to all these graces for you defence against your spiritual enemies. Let us take the three following branches of the subject. FIRST. Prayer as a necessary duty to the Christian. SECOND. Why it is so necessary a means, with our other armour, for our defence. THIRD. Satan's designs against prayer.
So that the point deducible from this is—
BRANCH FIRST.
[PrayerA NECESSARY DUTY to the Christian
in his spiritual warfare.]
We lay down as the point deducible from what we have said the following doctrine.
DOCTRINE. That prayer is a necessary duty to be performed by the Christian, and used with all other means in his spiritual warfare. This is the 'silver trumpet,' by the sound of which he is to alarm heaven, and call in God to his succour, Num. 10:9. The saints' enemies fall till God riseth; and God stays to be raised by their prayers. 'Let God arise, let his enemies be scattered,' Ps. 68:1. Prayer, it is a catholic duty, and means to be made use of in all our affairs and enterprises. What bread and salt are to our table, that prayer is to the Christian in all his undertakings, enjoyments, and temptations. Whatever our meal is, bread and salt are set on the board; and whatever our condition is, prayer must not be forgot. As we dip all our morsels in salt, and eat them with bread; so we are to act every grace, season every enjoyment, mingle every duty, and
oppose every temptation, with prayer. It hath been the constant practice of the saints in all their dangers and straits, whether from enemies within or without, from sin, devils, or men, to betake themselves tot he throne of grace, and draw a line of prayer about them; accounting this the only safe posture to stand in for their defence. When God called Abraham from Haran into a strange country, where he wandered from place to place amidst strangers, who could not but have him in some suspicion —considering the train and retinue he had—and this their suspicion create many dangers to this holy man from the kings round about, it is observable what course Abraham takes for his defence. You shall find in his removes from place to place, the memorable thing recorded of him is, that 'he builded an altar unto the Lord, and called upon the name of the Lord,' Gen. 12:7, 8; 13:3, 4. This was the breastwork he raised and entrenched himself in. When he had once by prayer cast himself into the arms of God for protection, then he made account that he was in his castle. But what need Abraham have put himself so often to this trouble? Had he not the security of God's promise when he set forth, that God would bless them that blessed him, and curse them that cursed him? And had he not faith to believe God would be a God of his word to perform what he had promised? We confess both. But neither God's promise, nor Abraham's faith thereon, gave any supersedeas to his duty in prayer. The promise is given as a ground of faith, and faith as an encouraging help in prayer; but neither [are] intended to discharge us of our duty, and save us the labour of that work.