Front matter (continued, part 45)
By the law of Mahomet, the great Turk himself is bound to exercise some manual trade or occupation.
Solon made a law, that the son should not be bound to relieve his father when old, unless he had set himself in his youth to some occupation. And at Athens, every man gave a yearly account to the magistrate by what trade or course of life he maintained himself, which, if he could not do, he was banished. And it is by all writers condemned as a very great vanity in Dionysius, who would needs be the best poet; and Caligula, who would needs be the best orator; and in Nero, who would needs be the best fiddler; and so became the three worst princes, by minding more other men's business than their own particular calling.
But for a man to evade or neglect private prayer under pretense of his particular calling, is agreeable to no scripture, yes, it is contrary to very many scriptures, as is evident by the many arguments formerly cited. Certainly no man's calling is a calling away from God or godliness. It never entered into the heart of God that our particular callings should ever drive out of doors our general calling of Christianity. Look! as our general calling must not eat up our particular calling, so our particular calling must not eat up our general calling. Certainly our particular calling must give place to our general calling. Did not the woman of Samaria leave her waterpot, and run into the city, and say, "Come, see a man who told me all things that ever I did: is not this the Christ?" John 4:28-29. Did not the shepherds leave their flocks in the field, and go to Bethlehem, and declare the good tidings of great joy that they had heard of the angel, namely, "That there was born that day, in the city of David, a
Savior, who was Christ the Lord"? Luke 2:8-21. And did not Christ commend Mary for that holy neglect of her particular calling, when she sat at his feet, and heard his word? Luke 10:38, et seq. And what do all these instances show—but that our particular callings must give the right hand to the general calling of Christianity?
Certainly the works of our general calling are far more great and glorious, more eminent and excellent, more high and noble—than the works of our particular callings are; and therefore it is much more tolerable for our general calling to borrow time from our particular calling, than it is for our particular calling to borrow time from our general nailing. Certainly those men are very ignorant or very profane, who either think themselves so closely tied up to follow their particular callings six days in the week, as that they must not intermeddle with any pious services, or who think their particular callings to be a gulf or a grave designed by God to swallow up private prayer in.
God, who is the Lord of time, has reserved some part of our time to himself every day. Though the Jews were commanded to labor six days of the week—yet they were commanded also to offer up morning and evening sacrifice daily, Deut 6:6-8; Exod 29:38-39; Num 28:3. The Jews divided the day into three parts:
The first, time for prayer.
The second, time for the reading of the Scriptures.
And the third, time for the works of their lawful callings.
As bad as the Jews were—yet every day they set a part of the day apart for religious exercises. Certainly they are worse than Jews, who spend all their time about their particular callings, and shut closet-prayer quite out of doors. Certainly that man's soul is in a very ill case, who is so entangled with the incumbrances of the world, that he can spare no time for private prayer. If God is the Lord of your mercies, the Lord of your time, and the Lord of your soul, how can you, with any equity or honor, put off his service under a pretense of much business? That man is lost, that man is cursed, who can find time for anything—but none to meet with God in his
closet. That man is doubtless upon the brink of ruin, whose worldly business eats up all thoughts of God, of Christ, of heaven, of eternity, of his soul, and of his soul concernments. But,
(8.) Eighthly, and lastly, I answer, The more worldly business lies upon your hand, the more need have you to keep close to your closet. Much business lays a man open to many sins, and to many snares, and to many temptations. Now, the more sins, snares, and temptations a man's business lays him open to, the more need that man has to be much in private prayer, that his soul may be kept pure from sin, and that his foot may not be taken in the devil's trap, and that he may stand fast in the hour of temptation. Private prayer is so far from being a hindrance to a man's business, that it is the way of ways to bring down a blessing from heaven upon a man's business, Psalm 1:2-3; Psalm 127:1-2; Psalm 128:12; as the first fruits that God's people gave to him brought down a blessing from heaven upon all the rest, Deut 26:10-11. Prayer and provender never hinder a journey.
Private prayer is like to Jacob, which brought down a blessing from heaven upon all that Laban had, Gen 30:27,30. Private prayer gives a man a sanctified use, both of all his earthly comforts, and of all his earthly business; and this David and Daniel found by experience: and therefore it was not their great public employments which could take them off from their private duties. Time spent in heavenly employments, is no time lost from worldly business, Deut 28:1-8. Private prayer makes all we take in hand successful. Closet-prayer has made many rich—but it never made any man poor or beggarly in this world.
No man on earth knows what may be the emergencies, or the occurrences of a day: Prov 27:1, "Boast not yourself of tomorrow, for you know not what a day may bring forth." Every day is as it were a great-bellied day; every day is as it were with child of something—but what it will bring forth, whether a cross or a comfort, no man can tell; as while a woman is with child, no man can tell what kind of birth it will be. No man knows what mercies a day may bring forth, no man knows what miseries a day may bring forth; no man knows what good a day may bring forth, no man knows what evil a day may bring forth; no man knows what afflictions a
day may bring forth, no man knows what temptations a day may bring forth; no man knows what liberty a day may bring forth, no man knows what bonds a day may bring forth; no man knows what success a day may bring forth, no man knows what failure a day may bring forth; and therefore, a man had need be every day in his closet with God, that he may be prepared and fitted to entertain and improve all the occurrences, successes, and emergencies that may attend him in the course of his life. And let thus much suffice for answer to this first objection. But,
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. "But you, when you pray, enter into your closet; and when you have shut the door, pray to your Father who is in secret." Here are three yous—you, you, you—which are to be understood as all inclusive. You servant as well as you master, you bondman as well as you freeman, you poor man as well as you rich man, you maid as well as you mistress, you child as well as you father, you wife as well as you husband. Private prayer is an indispensable duty, which lies upon all sorts and ranks of people. A man may as well say that that pronoun you, that runs through the ten commandments—Exod 20:3-18, "You shall have no other gods before me. You shall not make unto you any engraved image. You shall not bow down yourself to them, nor serve them. You shall not take the name of the Lord your God in vain. Six days shall you labor. You shall not kill. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor's house, you shall not covet your neighbor's wife, nor his manservant, nor his maid servant, nor his ox, nor his donkey, nor anything that is your neighbor's," etc.—relates to the rich, and not to the poor, to masters and not to servants, to the free and not to those who are in bonds, etc., as he may say, that the three yous in the text relates to the rich and not to the poor, to masters and not to servants, to those who are free but not to
those who are bound; but certainly there is no man in his wits that will say so, that will affirm such a thing. Doubtless this pronoun you reaches every man, of whatever rank or place he is in this world. But,
(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. But,
(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 soul—as 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 little—but 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.
The pious servant should be as careful in the choice of his master, as the pious master is careful in the choice of his servant. Gracious servants are great blessings to the families where they live; and that master may well be called the unhappy master, who will rather part with a gracious servant, than spare him a little time in a day to pour out his soul before the Lord in a corner. But,
(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 you—but 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 world—but 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 Spirit—but the fruits of the Spirit.
(1.) Because all grace is derived from the Spirit as the fruit is derived from the root. And,
(2.) To note the pleasantness and delightfulness of grace, for what is more pleasant and delightful than sweet and wholesome fruits? Song 4:16; Song 6:2.
(3.) To note the profit and advantage that does redound to those who have the Spirit; for as many grow rich by the fruits of their gardens and orchards, so many grow rich in grace, in holiness, in comfort, in spiritual experiences, by the fruits of the Spirit. Now why has God given you his Spirit, and why has he laid into your soul a stock of supernatural graces— but that you may be every way qualified, disposed, and fitted for private prayer, and to maintain secret communion with God in a corner?
Certainly God never gave any poor servant a talent of gifts, or a talent of grace—but in order to his driving of a secret trade heavenward.
(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 lions—yet 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. In Dan 6:1-2, you will find that Daniel had abundance of great and weighty employments upon his hands; he was set over the whole affairs of the whole empire of Persia, and he with two other presidents, of whom himself was chief, were to receive the accounts of the whole kingdom from all those hundred and twenty princes, which in the Persian
monarchy were employed in all public businesses. And yet, notwithstanding such a multiplicity of business as lay upon his hands, and notwithstanding his servile condition—yet he was very careful to redeem time for private prayer; yes, it is very observable that the heart of Daniel, in the midst of all his mighty businesses, was so much set upon private prayer, upon his secret retirements for religions exercises, that he runs the hazard of losing all his honors, profits, pleasures, yes, and life itself, rather than he would be deprived of convenient time and opportunities to wait upon God in his chamber. Certainly Daniel will one day rise in judgment against all those subjects and servants who think to evade private prayer by their pleas of much business, and of their being servants, etc. But,
(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?" That is, 'What extraordinary thing do you do? What more ordinary than to find servants follow their masters to public prayers and to family prayers? Oh! but now to find poor servants to redeem a little time from their masters' business to pour out their souls before the Lord in a corner—this is not ordinary, yes, this is extraordinary, and this does wonderfully well befit gracious servants. Oh! that all men's servants, who are servants to the most high God, would seriously consider,
[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." The apostle in this expression does not aim at any essential change and conversion of our substance into the nature of God and Christ—but only at the elevation and dignifying of our nature by Christ. Though that real, that near, that dear, that choice, that mysterious, that peculiar, that singular, union that Christians have with Christ, does raise them up to a higher similitude and likeness of God and Christ; yet it does not introduce any real transmutation, either of our bodies or souls, into the divine nature. It is certain that our union and communion does enjoin our affections, and brings our wills into a league of amity with Christ. To be made partaker of the divine nature notes two things, say some.
First, A fellowship with God in his holiness.
Secondly, A fellowship with God in his blessedness, namely, in the beatifical vision and brightness of glory. To be made "partakers of the divine nature," say others, is to be made partakers of those holy graces, those divine qualities, which sometimes are called, "the image of God, the likeness of God, the life of God," etc., Eph 4:24; Col 3:10, whereby we resemble God, not only as a picture does a man in outward lineaments— but as a child does his father in countenance and nature. Now, take the words which ever way you will, how highly does it concern those servants, who are made partakers of the divine nature, to do singular things for God, to do such things for God, that other servants, who are not partakers of the divine nature, have no mind, no heart, no spirit to do! yes, that they refuse and scorn to do!
[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, portion—than 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.
Solomon, who was the wisest prince who ever sat upon a throne, and who was guided by an infallible Spirit, has delivered it for a standing maxim above two thousand years ago, "that the righteous is more excellent than his neighbor," Prov 12:26. When Solomon dropped this aphorism from his royal pen, there was not a man in the world that was legally righteous; Adam and all his posterity being fallen from all their honor, glory, dignity, and excellency, into a most woeful gulf of sin and misery; and therefore Solomon must be understood of him who is evangelically righteous, Psalm 14:1-3; Rom 3:9-12; Lam 5:16. He who is evangelically righteous, be he master or servant, rich or poor, bond or free, high or low, is more excellent than his neighbor. And oh that all masters would seriously consider of this, that they may carry it no more so proudly, so loftily, so scornfully, so forwardly, so strangely, so sourly, so bitterly, so rigorously, towards their pious servants, as not to afford them a little time to pour out their souls before the Lord in a corner!
I have read of Ingo, an ancient king of the Draves and Veneds, who, making a stately feast, appointed all his pagan nobles to sit in the hall below; and at the same time commanded certain poor Christians to be
brought up into his presence-chamber, to sit with him at his table, that they might eat of his kingly cheer; at which many wondering, he told them, that he accounted Christians, though never so poor, a greater ornament at his table, and more worthy of his company, than the greatest nobles that were not converted to the Christian faith; for says he, when these pagan nobles shall he thrust down to hell, these poor Christians shall be my consorts and fellow-princes in heaven. Certainly, this noble prince will one day rise in judgment against all sour, churlish Labans, who behave so harshly and so severely towards their gracious servants, as that they will not allow them a little time to wait upon God in private devotions, Eph 6:9.
Why should not gracious masters give their gracious servants a little time for closet prayer now, considering that they are sharers with them in all the fundamental good which comes by Christ in this world; and considering that they shall be partakers with them in all the glory of another world? The poorest servant in a family has a soul more precious than heaven and earth; and the greatest work that lies upon his hand in this world, is to look to the eternal safety and security of that: for if his soul is safe, all is safe; if that is well, all is well; but if that is lost, all is lost. Every gracious servant, though he be ever so poor and illiterate—yet has he the image of God, the image of the King of kings stamped upon him; and woe to him who shall wrong, or despise, or trample upon that image! Certainly, God himself is wronged by the injury which is done to his image. The contempt and despite which is done to the image of a king, is done to the king himself; and accordingly he will revenge it.
If it was a capital crime in Tiberius his days, to carry the image of Augustus upon a ring or coin into any sordid place; what crime must it be in those masters who despise, revile, reproach, scorn, abuse, and tread under foot, such servants as have the image of the great God stamped upon their souls, and all because they look Godward, Christ-ward, heavenward, holiness-ward, duty-ward? Masters should never ridicule their servants, for their inferiority, poverty, misery, low parentage, or servile condition; but remember that these things are more the Creator's pleasure than the servant's fault, and that that God who has made the master rich and the servant poor, can as quickly make the master poor
and the servant rich, Prov 22:2; Prov 17:5. God many times puts down the mighty from their seats, and exalts those of low degree, Luke 1:52. Certainly, no master nor mistress should dare to insult or gloat over such servants as have souls as noble as their own; but they should seriously and frequently consider of Solomon's aphorism, "The righteous, though a servant," though the lowest among all the servants, "is more excellent than his neighbor," and accordingly give them a little time and liberty to converse with God in secret.
And oh, that all gracious servants would discover themselves to be more excellent than their neighbors, by making more conscience of private prayer than their neighbors do, and by being more in their closets than their neighbors are, and by delighting themselves in their secret retirements more than their neighbors will, and by redeeming some time for God, for their souls, and for eternity, more than their neighbors do. But,
(7.) Seventhly, I answer, That God alone, is the Lord of time. [Hab 2:8; Dan 11:27,29,35; Job 7:1; Psalm 102:13; Eccles 3:1; Dan 2:21; Isa 60:22; Job 14:14] Time is more the Lord's than it is your master's; and therefore it is no neglecting of your master's business, to take a little time daily for private prayer. Times do belong to God's providence; and as God is the God of our mercies, so he is the Lord of our times: "My times are in your hands," says David, Psalm 31:15. Not only the times of his sorrows—but also the times of his comforts; not only the times of his miseries—but also the times of his mercies; not only the times of his dangers—but also the times of his duties, were in the hands of God.
It is observable the Psalmist does not say time—but times, in the plural, to show that every point and period of time depends upon the hand of God.
That servant that borrows a little time every day to seek the face of God in a corner, borrows it rather of God than of his master; and therefore why should his master swell, or rage, or complain, considering that God never made him Lord of time? But,
(8.) Eighthly, I answer, That servants should rather redeem time from
their sleep, their recreations, their daily meals—than 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.
Sirs, was not Christ his Father's servant? Isa 42:1. "Behold my servant, whom I uphold, my elect (or choice one), in whom my soul delights" (or is well pleased)! "I have put my Spirit upon him; he shall bring forth judgment to the Gentiles." And did not he redeem time from his natural rest, rather than he would omit private prayer? Mark 1:35, "And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed." Christ spent the day in preaching, in healing the sick, in working of miracles; and rather than these noble works should shut out private prayer, he rises a great while before day, that he might have some time to wrestle with his Father in secret. So Luke 6:12, "And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God." O sirs! did Christ spend whole nights in private prayer for the salvation of your souls; and will you think it much to redeem an hour's time from your natural rest to seek and to serve him in a corner, and to make sure the things of your everlasting peace?
The redeeming of time for private prayer is the redeeming of a precious treasure, which, if once lost, can never fully be recovered again. If riches should make themselves wings, and fly away, they may return again, as they did to Job; or if credit, and honor, and worldly greatness and renown, should fly away, they may return again, as they did to Nebuchadnezzar; if success, and famous victories and conquests, should make themselves wings, and fly away, they may return again, as they did to many of the Roman conquerors and others; but if time, whom the poets paint with wings, to show the volubility and swiftness of it, fly from us, it will never more return unto us!
Queen Elizabeth, on her dying bed cried out, "Call time again, call time again; a world of wealth for an inch of time!" but time past was never, nor could never be recalled.
The Egyptians drew the picture of time with three heads.
The first was of a greedy wolf gaping for time past, because it has ravenously devoured even the memory of so many things past recalling.
The second of a crowned lion roaring for time present, because it has the principality of all action, for which it calls aloud.
And the third was of a deceitful dog, fawning for time to come, because it feeds fond men with many flattering hopes, to their eternal undoing. Oh that all this might prevail with servants to redeem time for private prayer! And if my counsel might take place, 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. Masters that are in their unregenerate estate are very apt to storm, and let fly against God, and Christ, and true religion, etc., when they see their servants spend that time in private prayer, or in any other pious exercise, which, according to their understanding, is their time, and ought to be wholly spent in following their businesses. Now gracious servants should have that honorable respect, and that tender affection, and that Christian compassion to their masters' souls—as to do to the utmost all that lies in them to prevent their masters from contracting guilt upon their souls, or from making work for repentance, for hell.
The Persians, the Turks, and many Indians are so compassionate, that they erect hospitals not only for lame and diseased men—but also for birds, beasts, and dogs that are either aged, starved, or hurt. Oh then, what tender compassions should gracious servants exercise towards their masters' souls, which are jewels more worth than heaven and earth! But,
[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; for when masters shall observe their servants to redeem time for closet duties, from their very sleep, recreations, dinners, suppers, they will be ready to conclude, that certainly there is more worth, more goodness, more sweetness, more excellency, more glory, more gain in closet duties, than ever they have understood, felt, or experienced, etc., and that their very poor servants are better and more righteous than themselves. Sozomen reports, that the devout life of a poor captive Christian woman, made a king and all his family embrace the faith of Jesus Christ. Godly lives convince more than miracles themselves.
I have read of one Pachomius, a soldier under Constantine the emperor, how that his army being almost starved for want of necessary provision, he came to a city of Christians, and they of their own charity relieved them speedily and freely; he wondering at their free and noble charity, inquired what kind of people they were whom he saw so bountiful? It was answered that they were Christians, whose profession it is to hurt no man, and do good to every man. Hereupon Pachomius, convinced of the excellency of this religion, threw away his weapons, and became a Christian, a saint. Look as husbands sometimes are won by the lives of their wives without the word, 1 Pet 3:1-2; so masters may sometimes be won by the gracious carriage and lives of their servants, without the word. The servant's redeeming of time for private duties, upon the hardest and severest terms, may be so blessed to the master, that it may issue in his conviction, conversion, and salvation. There is a perhaps for it; and a very perhaps should be a sufficient encouragement for every gracious servant to do all he can to save the soul of his master from going down into the infernal pit. But,
[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. We say those children love their books well, and delight much in learning, who will be at their books when others are gone
to their beds, and who will be at their books before others can get out of their beds. Certainly they love private prayer well, and they delight much in closet communion with God, who will be a-praying when others are asleeping, and who will be a-dressing their souls before God in a corner, before their mistress is a-dressing of herself at the mirror, or their fellow servants a-dressing themselves in the shop. But,
[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. For what sincere servant is there in the world but will argue thus? I see that such and such of my fellow servants will redeem time for private prayer, and for other closet-services, from their very sleep, meals, recreations, etc.; rather than they will borrow, or steal that time which my master says is his, etc.; and why then should I be so foolish, so brutish, so mad, to trifle, or idle, or play, or toy away that time which should be spent in my master's service, and for my master's advantage? But,
[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. The more any poor heart acts contrary to flesh and blood, the more he pleases God; the more any poor heart denies himself, the more he pleases God; the more any poor heart acts against the stream of sinful examples, the more he pleases God; the more difficulties and discouragements a poor heart meets with in the discharge of his duty, the more love he shows to God; and the more love a poor heart shows to God, the more he pleases God: Jer 2:2-3, "I remember the devotion of your youth, how as a bride you loved me and followed me through the desert, through a land not sown. Israel was holy to the Lord, the firstfruits of his harvest; all who devoured her were held guilty, and disaster overtook
them." God was very highly pleased and greatly delighted with the singular love and choice affections of his people towards him, when they followed after him, and kept close to him, in that tedious and difficult passage through the waste, howling wilderness.
How all these things do weigh with that poor pious servant who redeems time for private prayer upon the hardest terms imaginable, I shall leave the sincere reader to judge. And certainly, upon a dying bed, no tongue can express, nor heart conceive—but he who feels it, the unspeakable comfort that closet-duties will afford to him who has been exercised in them, upon those hard terms that are under present consideration. But,
(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 in—calls aloud for private prayer, John 8:32-33,36. As you are your Master's servant, so you are the Lord's freeman: 1 Cor 7:22-23, "For he who was a slave when he was called by the Lord is the Lord's freedman; similarly, he who was a free man when he was called is Christ's slave. You were bought at a price; do not become slaves of men"—either when they command you things forbidden by Christ, or forbid you things commanded by Christ; or when they would exercise a dominion over your faith, or a lordship over your consciences. Do not allow yourselves in spiritual things, to be brought into such bondage by any men or masters in the world, as not to use that freedom and liberty that Christ has purchased for you with his dearest blood, Gal 5:1; Col 2:20; Gal 2:4.
No servants are to serve their masters in opposition to Christ; nor are any servants to serve their masters as spiritual masters; nor are any servants to serve their masters as supreme masters—but as subordinate masters, Eph 6:5-7. And as every gracious servant is the Lord's freeman, so every gracious servant is the Lord's friend, Isa 41:8; James 2:23; John 15:13-15. And as every gracious servant is the Lord's friend, so every gracious servant is the Lord's son, Gal 4:5-6; Rom 8:16. And as every gracious servant is the Lord's son, so every gracious servant is the Lord's spouse, Hos 2:19-20; 2 Cor 11:2.
And now I appeal to the consciences of all who have tasted that the Lord
is gracious, whether the near and dear relationship which is between the Lord and pious servants does not call aloud upon them to take all opportunities and advantages that possibly they can, to pour out their souls before the Lord in secret, and to acquaint him in a corner with all their secret wants, and weaknesses, and wishes, etc.
And as gracious servants are thus nearly and dearly related to God, so gracious servants are very highly privileged by God. Gracious servants are as much freed from the reign of sin, the dominion of sin, and the damnatory power of sin, as gracious masters are, Rom 6:14. Gracious servants are as much freed from hell, from the curse of the law, and from the wrath of God, as their gracious masters are, Rom 8:1. Gracious servants are as much adopted, as much reconciled, as much pardoned, as much justified, and as much redeemed, as their gracious masters are, Gal 3:13. Gracious servants are as much heirs, heirs of God, and joint heirs with Christ, as their gracious masters are. [1 Thess 1:10; Col 3:11; Gal 5:6; Rom 8:17; Gal 6:14; 1 Pet 2:9] Gracious servants are as much a chosen generation, a royal priesthood, a holy nation, a peculiar people, called out of darkness into his marvelous light, as their gracious masters are. And therefore they being all alike interested in all these great and glorious privileges which belong to saints as saints, they are, without all question, alike obliged and engaged to all those duties which lies upon saints as saints, among which private prayer is one; and therefore they are to buckle to this duty against all carnal reasons and objections whatever. But,
(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. Whoever prays to his heavenly Father in secret, be he high or low, rich or poor, honorable or lowly, servant or master—he shall receive an open reward. The reward in the text is not to be confined or limited to this or that sort or rank of men— but it is to be extended to all ranks and sorts of men that make conscience of private prayer, of closet duties. So Eph 6:5-8, "Servants, obey your earthly masters with respect and fear, and with sincerity of heart, just as you would obey Christ. Obey them not only to win their favor when their eye is on you, but like slaves of Christ, doing the will of God from your
heart. Serve wholeheartedly, as if you were serving the Lord, not men, because you know that the Lord will reward everyone for whatever good he does, whether he is slave or free." Col 3:22-24, "Servants, obey your earthly masters in everything; and do it, not only when their eye is on you and to win their favor, but with sincerity of heart and reverence for the Lord. Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving."
Such servants as serve their masters faithfully, cordially, and in singleness of spirit, shall receive the reward of grace and the reward of the inheritance. The lowest servant who is faithful in the service of his master, shall for a recompense receive the eternal inheritance, Rom 8:1517. The recompense of reward in the scripture last cited is not of merit— but of mere grace, because the inheritance belongs only to children upon the account of their birth or adoption. Faithful servants shall be made sons of God, and so enjoy the heavenly inheritance. Christ is so noble a master, that he will not allow any service which has been performed to men out of conscience to his command, to pass unrewarded. Oh how much more will he recompense pious servants for those spiritual services that they perform for his sake, for his glory? God is so liberal a paymaster, that no man shall so much as shut the door, or kindle a fire upon his altar, or give a cup of cold water—one of the least, readiest, and lowest refreshments that be—but he shall be rewarded, Mal 1:10; Matt 10:42.
It is an excellent observation of Calvin, upon God's rewarding of the Rechabites' obedience, Jer 35:19, "God," says he, "often recompenses the shadows and seeming appearances of virtue, to show that delight which he takes in the ample rewards that he has reserved for true and sincere piety." Nebuchadnezzar, though a tyrant—yet being engaged in God's service against Tyre, he shall have Egypt as his pay, for his pains at Tyre, Ezek 29:18-20. It is an ancient slur and slander that has been cast upon God, as if he were an austere master, an illiberal Lord, and as if there were nothing to be gotten in his service but knocks, blows, wounds, crosses, losses, etc.; whereas he is a rewarder, not only of those who diligently seek him—but even of the very worst of men who do any service
for him, Heb 11:6.
How much will the King of kings reward all those poor pious servants of his, who do not only give to him in his members cups of cold water—but do also redeem time from their very rest, meals, and recreations, that they may have some time to seek the face of God in a corner. Certainly, there shall not be a sigh, a groan, a prayer, a tear let fall by a poor servant in a corner, which shall not be at last regarded and rewarded by the great God. Lyra says, that Mordecai waited six years, before his good service was rewarded by king Ahasuerus. It may be God may reward you sooner for all your closet services; but if he does not reward you sooner, he will certainly reward you better, he will reward you with higher honors, with greater dignities, with more glorious robes, and with a more royal crown, even an incorruptible crown, a crown of righteousness, a crown of life, a crown of glory, 1 Cor 9:29; 2 Tim 4:8; Rev 2:10; James 1:12; 1 Pet 5:4. And therefore hold on and hold out in your secret retirements. Though some may deride you, and others revile you, and your carnal masters discourage you—yet God is faithful and will certainly reward you; yes, he will openly reward you for all the secret pourings out of your souls in his bosom. But,
Objection 3. Some may further object and say, Oh but we cannot pray alone; we lack those gifts and endowments which others have; we are shut up and know not how to pour out our souls before God in a corner; we would willingly pray—but we lack ability to pour out our souls before the Lord in secret, etc.
Solution 1. God's dearest children may sometimes be shut up; they may with Zacharias, for a time, be struck dumb, and not able to speak, Luke 1:20; Psalm 77:4. "I am so troubled that I cannot speak," Psalm 38:9. "Lord, all my desire is before you: and my groaning is not hid from you." God's dearest children have sometimes been so shut up, that they have been able to say nothing, nor to do anything but groan. A child of God may sometimes meet with such a blow from God, from conscience, from Scripture, from Satan, from the world, that may for a time so astonish him, that he may not be able to speak to God, nor speak to others, nor speak to his own heart. Look! as the Holy Spirit is not always a teaching Spirit, nor always a leading Spirit, nor always a comforting Spirit, nor
always a sealing Spirit, nor always a witnessing Spirit, nor always an assuring Spirit to any of the saints; so he is not always a supplicating Spirit in any of the saints. When he is grieved, vexed, quenched, provoked —he may suspend his gracious influences, and deny the soul his assistance; and what can a Christian then say or do? But,
[2.] Secondly, I answer, You cannot pray; but can you not sigh? can you not groan? There may be the Spirit of adoption in sighs and groans, as well as in vocal prayer, Rom 8:26. The force, the virtue, the efficacy, the excellency of prayer does not consist in the number and flourish of words —but in the supernatural motions of the Spirit, in sighs, and groans, and pangs, and strong affections of heart, which are unspeakable and unutterable. Certainly, the very soul of prayer lies in the pouring out of a man's soul before the Lord, though it be but in sighs, groans, and tears, 1 Sam 1:13-19. One sigh and groan from a broken heart, is better pleasing to God, than all human eloquence. But,
[3.] Thirdly, I answer, Beg of God to teach you to pray. Oh beg the Holy Spirit, who is the Spirit of prayer. God has promised his Holy Spirit to those who ask, Luke 11:13. "If you then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to those who ask him!" Ezek 36:26-27. "I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws." Ezek 11:19. "And I will give them one heart, and I will put a new spirit within them; and I will take the stony heart out of their flesh, and will give them a heart of flesh," Zech 12:10. "I will pour upon the house of David and upon the inhabitants of Jerusalem, the Spirit of grace and supplication."
Now gracious promises are God's pledges, and he loves to see his people put them to use. God expects that we should be his remembrancers, and that we should pray over his promises, Isa 62:6-7; Isa 42:25-26. When he had promised great things to his people concerning justification, sanctification, and preservation; he subjoins, "Yet, I will for this be inquired of by the house of Israel to do it," Ezek 36:37. God looks that we should spread his gracious promises before him, as Hezekiah did Sennacherib's letter, Isa 37:14. God is never better pleased than when his people importune him in his own words, and urge him with arguments taken from his own promises. Though God is a very affectionate father, and a very liberal father—yet he is not a wasteful father, for he will never throw away his mercies on such as will not stoutly and humbly plead out his promises with him. God loves to be sought unto, both for his giving of mercies, and for his making good of precious promises.
You say you can not pray; why! can you not go into a corner, and spread the promises last cited before the Lord, and tell him how much it concerns his honor and glory, as well as your own internal and eternal good, to make good those gracious promises that he has made concerning his giving of his Spirit to those who ask him, and his putting his Spirit within them, and his pouring out a Spirit of grace and supplication upon them?
We read of Tamar, Gen 38:18,25, that when Judah her father-in-law lay with her, she took as a pledge his signet, bracelets, and staff; and afterwards, when she was in great distress, and ready to be burnt as an harlot, she then brought out her staff, and signet, and bracelets, and said, "By the man whose these are, am I with child," and thereby she saved her life. The promises of God are as so many rich mines, they are as so many choice flowers of paradise, they are the food, life, and strength of the soul. They are as a staff to support the soul, and they are as jewelry to adorn the soul, and nourishment to enrich the soul; and therefore poor sinners should bring them forth, and lay them before the Lord, and urge God with them, there being no way on earth to save a man's soul, and to prevent a burning in hell, like pleading the promises. Concerning precious promises, let me give you these eight hints.
[1.] First, That they are truly propounded and stated by God, Mark 10:30.
[2.] Secondly, That they shall certainly be performed, 2 Cor 1:20, they being all made in and through Christ. They are made first to Christ, and then to all who have union and communion with him.
Sirtorius, says Plutarch, paid what he promised with mere fair words; but God pays with performance. Men many times say and unsay; they often eat their words as soon as they have spoken them; but God will never eat the words that are gone out of his mouth: Isa 46:10-11, "My counsel shall stand, and I will do all my pleasure: yes, I have spoken it, I will also bring it to pass: I have purposed it, I will also do it."
[3.] Thirdly, That they all issue from free grace, from special love, from divine goodness, Hos 14:4.
[4.] Fourthly, That they are all as unchangeable as he is, who made them, Jer 31:3.
[5.] Fifthly, That they are all bottomed and founded upon the truth, faithfulness, and all-sufficiency of God, Mal 3:6.
[6.] Sixthly, That they are pledges of great things that God will do for his people in time, Heb 13:5.
[7.] Seventhly, That they are most sure and certain evidences of divine favor, and a declaration of the heart and goodwill of God to his poor people, Heb 6:12; Num 23:19.
[8.] Eighthly, That they are the price of Christ's blood.
Now how should all these things encourage poor souls to be still apressing of God with his promises. But,
[4.] Fourthly, You say you cannot pray, etc. Oh that you would leave off objecting, and fall upon praying. If you cannot pray as you would, nor as you should, pray as well as you can. Joseph's brethren stood so long dallying, and delaying, and trifling out the time, that, having a journey to go to buy grain, they might have bought and returned twice before they
went and bought once. When Elijah called Elisha, he must first go bid his father and mother farewell, before he could follow the prophet, 1 Kings 19:20. O friends! take heed of dallying, delaying, trifling, and going about the bush, when you should be a-falling upon the work of prayer. What though with Hannah you can but weep out a prayer, or with Moses stammer out a prayer, or with Hezekiah chatter out a prayer—yet do as well as you can, and you shall find acceptance with God: 2 Cor 8:12, "For if there be first a willing mind, it is accepted according to that a man has, and not according to that he has not."
The publican's prayer had not much rhetoric or eloquence in it, "God be merciful to me a sinner," Luke 18:13, and yet God accepted it. He prayed much, though he spoke little, and God did not turn a deaf ear upon him. That God who once accepted a handful of meal for a sacrifice, and a grip of goat's hair for an oblation, and the poor widow's two mites—as if they had been two million; will certainly accept of what you are able to do, though you do fall short, yes, much short, of what you ought to do, Lev 2:1-2, and Lev 6:15; Luke 21:3. "Lord," says Luther, "you command me to pray. I cannot pray as I would—yet I will obey; for though my prayer is not acceptable—yet your own commandment is acceptable to you." If weak Christians would but put forth in prayer that little strength they have, God would quickly renew their spiritual strength; he would certainly carry them on from strength to strength; he would still, by secret assistances and secret influences, help them on in their heavenly trade, Isa 49:20-22; Psalm 84:7.
As a loving and caring father will take his little child in his arms, and carry him on in his way homeward, when his strength begins to fail him, and he can walk no further, and the way proves dirty, slippery, or uneven; so does God by his: Hos 11:3, "I taught Ephraim also to walk" (as a nurse does the infant), "taking them by their arm." When God's poor children come to a foul way, or a rough place, he takes them up in his own arms, and helps them over the quagmire of crosses, and the difficulties of duties, and over all that straitness, and narrowness, and weakness of spirit which attends them in their closet performances.
It is observable, that when the king of Israel was to shoot the arrow, he did put his hand upon the bow, and Elisha did put his hand upon the
king's hand, 2 Kings 13:16. So when we go into our closets, we are to put up our hand, and then the Spirit of God likewise will put his hand upon our hand, he will put his strength to our strength, or rather to our weakness: Rom 8:26, "Likewise the Spirit also helps our infirmities." The Greek word properly signifies such a help, as when another man of strength and ability steps in to sustain the burden which lies upon our shoulders, be it a log, or a piece of timber, setting his shoulders under it, to lift up, and bear part of it with us; or to help us as the nurse helps her little child, upholding it by the sleeve. When a poor Christian sets himself to closet prayer, or to mourn, or to believe, or to obey, etc.; then the Spirit comes in with new help, and new influences, and new assistances, and so carries him on in all these noble services.
That child that does but stammer at first, in time will speak plainly and fluently. Oh how many Christians are there, who now can pray with much freedom, liberty, and fluency, who at first could only sigh out a prayer, or stammer out a prayer, or weep out a prayer! You say you cannot pray— but did you but stir up yourself to obey that command, Matt 6:6, as well as you can, you do not know but that a power may go forth with the command, that may enable you to act suitable to the command. In Matt 9:1-9, Christ bid the palsied man rise and walk: "Take up your bed, and go unto your house." The palsy man might have objected, "Alas! I am carried by four men, I am not able to stir a limb, much less to rise—but least of all to take up my bed and walk, etc." Oh but he rouses up himself as well as he could, and a power went forth with the command, which enabled him to do what was commanded.
So in Matthew 12:10-14, there was a poor man who had a withered hand, and Christ commands him to stretch forth his hand; he might have replied, "My hand is withered, and if I might be given a million worlds to stretch it forth, I could not stretch it forth; yes, if my very life, if my very salvation did lie upon stretching forth my withered arm, I could not stretch it forth." Oh! but he throws by all such pleas, and complies with Christ's command as well as he could, and a power went forth and healed his hand.
O sirs! if you would but pray in your closets as well as you can, you do not know but that such a power and virtue might flow from Christ into your
hearts, as might carry you on in your closet-duties, beyond expectation, even to admiration; others have found it so, and why not you, why not you? Well! remember, that God is no curious nor critical observer of the poor expressions which fall from his poor children when they are in their closet-duties; he is such a Father as is very well pleased with the broken expressions and flawed stammerings of his people when they pray. It is not a flood of words, nor studied notions, nor seraphical expressions, nor elegant phrases in prayer—which takes the ear, or which delights the heart of God, or which opens the gates of glory, or which brings down the best of blessings upon the soul; but uprightness, holiness, heavenliness, spiritualness, and brokenness of heart: these are the things that make a conquest upon God, and bring most benefit to the soul. But,
(5.) Fifthly, You say you cannot pray—but if you are a child of God, you have the Spirit of God—and the Spirit of God is a Spirit of prayer and supplication. That all the children of God have the Spirit of God is most evident in the blessed Scriptures. Take these for a taste: Zech 12:10, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication." Rom 8:15, "You have received the Spirit of adoption, whereby we cry, Abba, Father." 1 Cor 2:12, "We have received, not the spirit of the world—but the Spirit who is of God; that we might know the things that are freely given to us of God." 1 Thess 4:8, "Who has given unto us his Holy Spirit." 1 John 3:4, "Hereby we know that he abides in us, by the Spirit which he has given us." 1 John 4:13, "Hereby we know that we dwell in him, and he in us, because he has given us of his Spirit."
That all the children of God have the Spirit of God, may be further made evident by an induction of these seven particulars.
[1.] First, They are all SANCTIFIED by the Spirit: 1 Cor 6:11, "You are sanctified by the Spirit of our God." I do not say, that they are all equally sanctified by the Spirit—but I say they are all really sanctified by the Spirit. Though all the servants of Christ have their talents—yet all have not their ten talents, nor all have not their five talents, nor all have not their two talents; some have only their one talent, Matt 25:15. Though Benjamin's portion was five times as much as his brethren's portion—yet everyone of his brethren had their portion, Gen 43:32-34. So, though
some Christians have five times more measure of the Spirit, and greater measures of light, of love, of holiness, of heavenly-mindedness, etc., than others have—yet every Christian has some measure of the Spirit, and some measure of grace and holiness, etc. Though some are babes in Christ, and others are children in Christ, though some are young men in Christ, and others old men in Christ—yet everyone of them is born of the Spirit of Christ, 1 Pet 2:2; 1 John 2:12-14; John 3:8. Though none of the people of God in this life have the Spirit in perfection—yet every one of them have so much of the Spirit as will bring him to salvation. Every Christian has so much of the Spirit as will bring Christ and his soul together; and therefore without any question, every Christian has so much of the Spirit, as will at last bring heaven and his soul together.
[2.] Secondly, They are all LED by the Spirit: Rom 8:14, "As many as are led by the Spirit of God are the sons of God." Every child of God has a twofold guide: the word without, and the Spirit within, Isa 30:20-21. How the Spirit leads by the rule of the word, and how he leads to God, and leads to Christ, and leads to truth, and leads to righteousness, and leads to holiness, and leads to happiness, I shall not now undertake to show, Prov 6:22; Eph 5:9.
[3.] Thirdly, They are all UPHELD and STRENGTHENED by the Spirit: Psalm 51:12, "Uphold me with your free Spirit;" or underprop me or sustain me, as the Hebrew has it, with your free, voluntary Spirit; or, as the Greek renders it, with your noble, princely Spirit. So Eph 3:16, "To be strengthened with might by his Spirit in the inner man." By the inner man, some understand the regenerate part of man; others, by the inner man, do understand the soul with all its noble faculties and motions. Take the words which way you will, it is certain that all the spiritual might and strength that a Christian has, he has it from the Holy Spirit. Though the Spirit strengthens every Christian in the inner man—yet I do not say that the Spirit strengthens every Christian alike in the inward man. Some have stronger corruptions to subdue than others, and more violent temptations to withstand than others, and greater difficulties to wrestle with than others, and choicer mercies to improve than others, and higher and harder pious duties to manage than others, and accordingly they are more strengthened in the inner man than others.
[4.] Fourthly, They are all PARTAKERS of the first fruits of the Spirit: Rom 8:23, "We ourselves have the first fruits of the Spirit," which are but as a handful of corn in respect of the whole crop. All the grace and all the holiness which we have from the regenerating Spirit at first conversion is but a drop to that sea, a mite to those talents, which we shall receive in the life to come, 2 Cor 1:22.
[5.] Fifthly, They are all TAUGHT by the Spirit, John 14:26. "The Holy Spirit, whom the Father will send in my name, he shall teach you all things," Isa 59:21. This promise primarily belongs to the apostles. Secondarily, to all believers. Though these words were spoken at first to the apostles only—yet they were not spoken of the apostles only Isa 54:13, "And all your children shall be taught of the Lord; and great shall be the peace of your children." In these words there are three things promised to the apostles:
First, Immediate illumination by the Spirit of God.
Secondly, A full knowledge of all those truths belonging to their apostolical office, and that were necessary for them at that juncture of time.
Thirdly, Absolute infallibility as to matter of doctrine.
There are also three things promised to all believers:
First, Mediate illumination, teaching truths by the Spirit of truth, in the use of the means of grace.
Secondly, Knowledge of all truth necessary to salvation.
Thirdly, Infallibility too, so far forth as they adhere and keep close to the Spirit's teaching in the word.
Philo says that the primitive Christians were called tillers, because, as farmers till their fields and fertilize their grounds, so did they teach their families and nurture their children and servants with good instructions. Oh, what choice teachings of the Spirit were these primitive Christians under, who made it so much their business, their work, to teach those
who were under their charge, 1 Thess 4:9; 2 Cor 3:8. So 1 John 2:27, "As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit--just as it has taught you, remain in him." Not that we know all things simply, or that we need not a ministry to teach and instruct us; but he speaks comparatively: you shall not be so helped by any instructions without the Spirit, as with the Spirit. The Spirit shall declare the truth as it is in Jesus more clearly, more freely, more particularly, more certainly, more universally, more effectually, than any other is able to do. [1 Cor 6:9-11; 1 Tim 4:1; John 16:25; Isa 48:17; Eccles 11:5] The Spirit, this holy unction, shall teach the saints all things; not all things knowable, for that is impossible for finite creatures to attain unto. Who knows the motions of the heavens, the influences of the stars, the nature of the creatures, or how the bones grow in the womb of her that is with child? Who knows the reason why the river Nilus should overflow in the summer, when waters are at the lowest; or why the loadstone should draw iron to it, or incline to the pole star?
Pliny tells us of one that spent fifty-eight years in learning about the nature of the bee, and yet had not fully attained to it. How is it possible, then, for the wisest naturalist to enter into the deep things of God?
Paul, who learned his divinity among the angels, and who had the Holy Spirit for his immediate teacher, tells us plainly that "he knew but in part," 1 Cor 13:9-11; and oh then, how little a part of that part do we know! But the Spirit teaches the saints all things; that is,
First, He teaches them all things needful for the salvation of their souls, all things necessary to bring them to heaven, John 17:3.
Secondly, All things needful to life and godliness, 2 Pet 1:3.
Thirdly, All things needful to their places, callings, sexes, ages, and conditions.
Fourthly, All things needful for you to know to preserve you in the truth, and to preserve you from being deluded and seduced by those false teachers of whom he speaks, 1 John 2:10,19,22-23,26. And certainly this
is the main thing that John hints at in that expression. The "all things" spoken of in 1 John 2:27, according to the ordinary Scripture style, must necessarily be interpreted only of all those things which are there spoken of But,
[6.] Sixthly, They are all COMFORTED by the Spirit: [John 14:16,26; John 15:26, and John 16:7] Acts 9:31, They walked in the fear of the Lord, and in the comfort of the Holy Spirit;" Rom 14:17, "For the kingdom of God is not food and drink—but righteousness, and peace, and joy in the Holy Spirit." 1 Thess 1:6, "And you became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit." Not that all Christians have always actual comfort, actual joy. Oh no! For as the air is sometimes clear and sometimes cloudy, and as the sea is sometimes ebbing and sometimes flowing; so the comforts and joys of the people of God are sometimes ebbing and sometimes flowing, sometimes clear and sometimes cloudy.
Hudson the martyr, and having prayed earnestly, was comforted immediately, and suffered valiantly.
So Mr. Glover the martyr, as he was going to the stake he looked back, and cried out to his friend, "He is come, he is come," meaning the Comforter, and so he laid down his life with joy.
Rachel wept, and would not be comforted; she gave so much way to weeping, that she would not give the least way to comfort; and so it is many times with the choicest saints, "My soul refused to be comforted," Psalm 77:2. It is not my purpose at present to insist on the several ways whereby the people of God refuse comfort, and fall short of those strong consolations which God is willing that they should receive. The sun may operate where it does not shine, and a man may be in a state of salvation, and yet lack consolation; a man may fear the Lord, and obey the voice of his servant, and yet walk in darkness and see no light, Isa 50:10. There is no Christian but may sometimes have trouble in his conscience, and grief in his heart, and tears in his eyes, and fears and questionings in his soul— whether God is his Father, and whether Christ is his redeemer, and whether mercy belongs to him, yes, whether any promise in the book of God belongs to him, etc.
Joy and comfort are those dainties, those sweets of heaven, which God does not every day feast his people with, Psalm 30:6-7; every day is not a wedding day, nor is every day a harvest day, nor is every day a summer day. The fatted calf is not killed every day, nor are the robe and the ring put on every day; nor is every day a festival day or a dancing day, Luke 15:22-23; Eccles 3:4; Rom 12:15. As there is a time to sing, so there is a time to sigh; as there is a time to laugh, so there is a time to weep; and as there is a time to dance, so there is a time to mourn. All tears will never be totally wiped from our eyes, until all sin is totally taken out of our hearts.