Why The Saint's Strength Is Laid Up In God

'That the Christian's strength is in the Lord.’  Now we shall give some demonstrations [or reasons].

[Why the saint's strength is laid up in God.]

            

 Reason First.  The first reason may be taken from the nature of the saints and their grace.  Both are creatures, they and their grace also.  Now  it is in the very nature of the creature to depend on God its Maker,’ both for being and operation.  Can you con­ceive and accident to be out of its subject, whiteness out of the wall, or some other subject?  It is impos­sible that the creature should be, or act without strength from God.  This to be, act in and of himself, is so incommunicable a property of the Deity, that he cannot impart it to his creature.  God is, and there is none besides him.  When God made the world, it is said indeed he ended his work, that is, of creation: he made no new species and kinds of creatures more; but to this day he hath not ended his work of providence: 'My Father worketh hitherto,’ saith Christ, John 5:17, that is, in preserving and empowering what he hath made with strength to be and act, that therefore he is said to hold our souls in life.  Works of art, which man makes, when finished, may stand some time without the workman's help, as the house, when the carpenter that made it is dead; but God's works, both of nature and grace, are never off his hand, and therefore as the Father is said to work hitherto for the preservation of the works of nature, so the Son, to whom is committed the work of redemption, he tells us, worketh also.  Neither ended he his work when he rose again, any otherwise than his Father did in the work of creation.  God made an end of making, so Christ made an end of purchasing mercy, grace, and glory for believers, by once dying; and as God rested at the end of creation, so he, when he had wrought eternal redemption, and 'by himself purged our sins, sat down on the right hand of the Majesty on high,’ Heb. 1:3.  But he ceaseth not to work by his intercession with God for us, and by his Spirit in us for God, whereby he upholds his saints, their graces, and comforts his life, without which they would run to ruin.  Thus we see as grace is a creature, the Christian depends on God for his strength.  But further,

             

Reason Second. The Christian's grace is not only a creature, but a weak creature, conflicting with enemies stronger than itself, and therefore cannot keep the field without an auxiliary strength from heaven.  The weakest goes to the wall, if no succour comes in.  Grace in this life is but weak, like a king in the cradle, which gives advantage to Satan to carry on his plots more strongly to the disturbance of this young king's reign in the soul, yea, he would soon make an end of the war in the ruin of the believer's grace, did not Heaven take the Christian into protection.  It is true indeed, grace, wherever it is, hath a principle in itself that makes it desire and endeavour to preserve itself according to its strength, but being overpowered must perish, except assisted by God, as fire in green wood, which deads and damps the part kindled, will in time go out, except blown up, or more fire put to that little; so will grace in the heart.  God brings his grace into the heart by conquest. 

Now, as in a conquered city, though some yield and become true subjects to the conqueror, yet others plot how they may shake off this yoke; and therefore it requires the same power to keep, as was to win it at first.  The Christian hath an unregenerate part, that is discounted at this new change in the heart, and disdains as much to come under the sweet government of Christ's sceptre, as the Sodomites that Lot should judge them.  What, this fellow, a stranger, control us!  And Satan heads this mutinous rout against the Christian, so that if God should not continually reinforce this new planted colony in the heart, the very natives (I mean corruptions) that are left, would come out of their dens and holes where they lie lur­king, and eat up the little grace the holiest on earth hath; it would be as bread to these devourers.

Again, Consider The Christians Addressing Himself To Any Duty Of God's Worship, Still His Strength Is In The Lord

Again Consider The Christians Addressing Himself To Any Duty Of God's Worship Still His Strength Is In The Lord.

             [1. Prayer.]  Would he pray?  Where will he find materials for his prayer?  Alas, he 'knows not what he should pray for as we ought,’ Rom. 8:26.  Let him alone, and he will soon pray himself into some temptations or other, and cry for that which [it] were cruelty in God to give; and therefore God puts words in our mouths: 'Take with you words and say,’ Hosea 14:2.  Well, now he hath words put into his mouth.  Alas, they will freeze in his very lips, if he hath not some heart-heating affections to thaw the tap.  And where shall this fire be had?  Not a spark to found on his own hearth, except it be some strange fire of natural desires, which will not serve.  Whence then must the fire come to thaw the iciness of the heart, but from heaven?  The Spirit, he must stretch himself upon the soul, as the prophet on the child, and then the soul will come to some kindly warmth and heavenly heat in its affections.  The Spirit must groan, and then the soul will groan.  He helps us to these sighs and groans which turn the sails of prayer.  He dissolves the heart and then it [i.e. prayer] bursts out of the heart by groans of the lips by heavenly rhetoric, out of the eyes as from a flood-gate with tears.  Yet further, now the creature is enabled to wrestle with God in prayer, what will he get by all this?  Suppose he be weak in grace, is he able to pray himself strong, or corruption weak?  No, this is not to be found in prayer, as an act of the creature; this drops from heaven also: 'In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul,’ Ps. 138:3.  David received it in duty, but had it not from his duty, but from his God.  He did not pray himself strong, but God strengthened him in his prayer.

             [2. Hearing the Word.]  Well, cast your eyes once more upon the Christian, as engaging in another ordinance of hearing the word preached.  The soul's strength to hear the Word is from God.  He opens the heart to attend, Acts 16:14, yea, he opens the un­derstanding of the saint to receive the Word, so as to conceive what it means.  It is like Samson's riddle, which we cannot unfold without his heifer.  He opens the womb of the soul to conceive by it, as the understanding to conceive of it, that the barren soul becomes a 'joyful mother of children.’  David sat for half a year under the public lectures of the law, and the womb of his heart shut up, till Nathan comes, and God with him, and now is the time of life.  He conceives presently, yea, and brings forth the same day, falls presently into the bitter pangs of sorrow for his sins, which went not over till he had cast them forth in that sweet 51^st Psalm.  Why should this one word work more than all the former, but that now God struck in with his word, which he did not before?  He is therefore said to 'teach his people to profit,’ Isa. 48:17.  He sits in heaven that teacheth hearts.  When God's Spirit, who is the headmaster, shall call a soul from his usher to himself, and say, —Soul, you have not gone the way to receive by hearing the word.  Thus and thus conceive of such a truth, improve such a promise —presently the eyes of his understanding open, and his heart burns within him while he speaks to him.  Thus you see the truth of this point, 'That the Christian's strength is in the Lord.’  Now we shall give some demonstrations [or reasons].

A Cautionary Direction, Be Strong In The Lord

A cautionary direction, 'be strong in the Lord.’

             In this we have a cautionary direction.  Having exhorted the saints at Ephesus, and in them all believers, to a holy resolution and courage in their warfare, lest this should be mistaken, and beget in them an opinion of their own strength for the battle, the apostle leads them out of themselves for this strength, even to the Lord: 'be strong in the Lord.’  From whence we observe.

[The saint's strength lies in the Lord.]

             Doctrine.  That the Christian's strength lies in the Lord, not in himself.  The strength of the general in other hosts lies in his troops.  He flies, as a great commander once said to his soldiers, upon their wings; if their feathers be clipped, their power broken, he is lost; but in the army of saints, the strength of every saint, yea, of the whole host of saints, lies in the Lord of hosts.  God can overcome his enemies without their hands, but they cannot so much as defend themselves without his arm.  It is one of God's names, 'the Strength of Israel,’ I Sam. 15:29.  He was the strength of David's heart; without him this valiant worthy (that could, when held up in his arms, defy him that defied a whole army) behaves himself strangely for fear, at a word or two that dropped from the Philistine's mouth.  He was the strength of his hands, 'He taught his fingers to fight,’ and so is the strength of all his saints in their war against sin and Satan.  Some propound a question, whether there be a sin committed in the world in which Satan hath not a part?  But if the question were, whether there be any holy action performed without the special assistance of God concurring, that is resolved,  'Without me ye can do nothing,’ John 15:5.  Thinking strength of God, 'Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God,’ II Cor. 3:5.  We apostles, we saints that have habitual grace, yet this lies like water at the bottom of a well, which will not ascend with all our pumping till God pour in his exciting grace, and then it comes.  To will is more than to think, to exert our will into action more than both. 

 These are of God: 'For it is God which worketh in you both to will and to do of his good pleasure,’ Php. 2:13.  He makes the heart new, and having made it fit for heavenly motion, setting every wheel, as it were, in its right place, then he winds it up by his actuating grace, and sets it on going, the thoughts to stir, the will to move and make towards the holy object presented; yet here the chariot is set, and cannot ascend the hill of action till God puts his shoulder to the wheel: 'to will is present with me; but how to perform that which is good I find not,’ Rom. 7:18.  God is at the bottom of the ladder, and at the top also, the Author and Finisher, yea, helping and lifting the soul at every round, in his ascent to any holy action.  Well, now the Christian is set on work, how long will he keep close to it?  Alas, poor soul, no longer than he is held up by the same hand that empowered him at first.  He hath soon wrought out the strength received, and therefore to maintain the tenure of a holy course, there must be renewing strength from heaven every moment, which David knew, and therefore when his heart was in as holy a frame as ever he felt it, and his people by their free-will offering declared the same, yet even then he prays, that God would 'keep this for ever in the imagination of the thoughts of the heart of his people, and prepare their heart unto him,’ I Chron. 29:18.

He adored the mercy that made them willing, and then he implores his further grace to strengthen them, and tie a knot, that these precious pearls newly strung on hearts might not slip off.  The Christian, when fullest of divine communications, is but a glass without a foot, he cannot stand, or hold what he hath received, any longer than God holds him in his strong hand.  Therefore, Christ, when bound for heaven, and ready to take his leave of his children, bespeaks his Father's care of them in his absence.  'Father, keep them,’ John 17:11; as if he had said, they must not be left alone, they are poor shiftless children, that can neither stand nor go without help; they will lose the grace I have given them, and fall into those temptations which I kept them from while I was with them, if they be out of thy eye or arms but one moment; and therefore, 'Father, keep them.’

Christian Courage and Resolution —How Obtained

[Christian courage and resolution—how obtained.]

             Now, Christian, if thou meanest thus courageously to bear up against all opposition, in the march to heaven, as thou shouldst do well to raise thy spirit with such generous and soul-ennobling thoughts, so in an especial manner look thy principles be well fixed, or else thy heart will be unstable, and an unstable heart is weak as water, it cannot excel in courage.  Two things are required to fix our principles.

             First.  An established judgement in this truth of God.  He that knows not well what or whom he fights for [may] soon be persuaded to change his side, or at least stand neuter.  Such may be found that go for professors, that can hardly give an account what they hope for, or whom they hope in; yet Christians they must be thought, though they run before they know their errand; or if or if they have some principles they go upon, they are so unsettled that every wind blows them down, like loose tiles from the house top.  Blind zeal is soon put to a shameful retreat, while holy resolution, built on fast principles, lifts up its head like a rock in the midst of waves.  'The people that do know their God shall be strong, and do exploits,’ Dan. 11:32.  The angel told Daniel who were the men that would stand to their tackling, and bear up for God in that hour, both of temptation and persecution, which should be brought upon them by Antiochus; [that] not all the Jews, but some of them, should be corrupted basely by flatteries, others scared by threats out of their profession; only a few of fixed principles, who knew their God whom they served, and were grounded in their religion, these should be strong, and do exploits: that is, to flatteries they should be incorruptible, and to power and force unconquerable.

             Second.  A sincere aim at the right end of our profession.  Let a man be never so knowing in the things of Christ, if his aim is not right in his profession, that man's principles will hang loose; he will not venture much or far for Christ, no more, no further than he can save his own stake.  A hypocrite may show some mettle at hand, some courage for a spurt in conquering some difficulties; but he will show himself a jade at length.  He that hath a false end in his profession, will soon come to an end of his pro­fession when he is pinched on that toe where his corn is—I mean, called to deny that [which] his naughty heart aimed at all this while.  Now his heart fails him, he can go no farther.  O take heed of this squint eye to our profit, pleasure, honour, or anything beneath Christ and heaven; for they will take away your heart, as the prophet saith of wine and women, that is, our love, and if our love be taken away, there will be little courage left for Christ.  How courageous was Jehu at first, and he tells the world it is zeal for God!  But why doth his heart fail him then, before half his work is done? 

 His heart was never right set; that very thing that stirred up his zeal at first, at last quenched and cowed it, and that was ambition.  His desire of a kingdom made him zealous against Ahab's house, to cut off them who might in time jostle him besides the throne: which done, and he quietly settled, he dare not go through stitch with God's work, lest he should lose what he got by provoking the people with a thorough reformation.  Like some soldiers [who] when once they meet with a rich booty at the sacking of some town, are spoiled for fighting ever after.

A TREATISE OF THE WHOLE ARMOUR OF GOD- Continued....

Use Second.—Let this then exhort you, Christians, to labour for this holy resolution and prowess, which is so needful for your Christian profession, that without it you cannot be what you profess.  The fearful are in the forlorn of those that march for hell, Rev. 21; the violent and valiant are they which take heaven by force: cowards never won heaven.  Say not that thou hast royal blood running in thy veins, and art begotten of God, except thou canst prove thy pedigree by this heroic spirit, to dare to be holy despite men and devils.  The eagle tries her young ones by the sun; Christ tries his children by their courage, that dare to look on the face of death and danger for his sake, Mark 8:34, 35.  O how uncomely a sight is it to see, a bold sinner and a fearful saint, one resolved to be wicked, and a Christian wavering in his holy course; to see guilt put innocence to flight, and hell keep the field, impudently braving it with displayed banners of open profaneness; [to see] saints hide their colours for shame, or run from them for fear, who should rather wrap themselves in them, and die upon the place, than thus betray the glorious name of God, which is called upon by them to the scorn of the uncircumcised. 

Take heart therefore, O ye saints, and be strong; your cause is good, God him­self espouseth your quarrel, who hath appointed you his own Son, General of the field, called 'the Captain of our salvation,’ Heb. 2:10.  He shall lead you on with courage, and bring you off with honour.  He lived and died for you; he will live and die with you; for mercy and tenderness to his soldiers, none like him.  Trajan, it is said, rent his clothes to bind up his soldiers' wounds: Christ poured out his blood as balm to heal his saints' wounds; tears off his flesh to bind them up. For prowess, none to compare with him: he never turned his head from danger: no, not when hell's malice and heaven's justice appeared in field against him; knowing all that should come upon him, [he] went forth and said, 'Whom seek ye?’ John 18:4.  For success insuperable: he never lost battle even when he lost his life: he won the field, carrying the spoils thereof in the triumphant chariot of his ascension, to heaven with him: where he makes an open show of them to the unspeakable joy of saints and angels.  

You march in the midst of gallant spirits, your fellow-soldiers every one the son of a Prince.  Behold, some, enduring with you here below a great flight of afflictions and temptation, take heaven by storm and force. Others you may see after many assaults, repulses, and rallyings of their faith and patience, got upon the walls of heaven, conquerors, from whence they do, as it were, look down, and call you, their fellow-brethren on earth, to march up the hill after them, crying aloud: 'Fall on, and the city is your own, as now it is ours, who for a few days' conflict are now crowned with heaven's glory, one moment's enjoyment of which hath dried up all our tears, healed all our wounds, and made us forget the sharpness of the fight, with the joy of our present victory.’  In a word, Christians, God and angels are spectators, observing how you quit yourselves like children of the Most High; every exploit your faith doth against sin and Satan causeth a shout in heaven; while you valiantly prostrate this temptation, scale that difficulty, regain the other ground, you even now lost out of your enemies' hands.  Your dear Saviour, who stands by with a reserve for your relief at a pinch, his very heart leaps within him for joy to see the proof of your love to him and zeal for him in all your combats; and will not forget all the faithful service you have done in his wars on earth; but when thou comest out of the field, will receive thee with the like joy as he was entertained himself at his return to heaven of his Father.

Christian Courage and Resolution

[Christian courage and resolution 

—wherefore necessary.]  Continued.....

Third.—The Christian must keep on his way to heaven in the midst of all the scandals that are cast upon the ways of God by the apostasy and foul falls of false professors.  There were ever such in the church, who by their sad miscarriages in judgement and practice have laid a stone of offence in the way of profession, at which weak Christians are ready to make a stand, as they at the bloody body of Asahel, II Sam. 2:22, not knowing whether they may venture any further in their profession, seeing such, whose gifts they so much admired, lie before them, wallowing in the blood of their slain profession: [from being] zealous professors, to prove perhaps fiery persecutors; [from being] strict performers of religious duties, [to prove] irreligious atheists: no more like the men they were some years past, than the vale of Sodom (now a bog and a quagmire) is, to what it was, when for fruitfulness compared to the garden of the Lord.  We had need of a holy resolution to bear up against such discouragements, and not to faint; as Joshua, who lived to see the whole camp of Israel, a very few excepted, revolting, and in their hearts turning back to Egypt, and yet with an undaunted spirit maintained his integrity, yea, resolved though not a man beside would bear him company, yet he would serve the Lord.

             Fourth.—The Christian must trust in a with­draw­ing God, Isa.  50:10.  Let him that walks in darkness, and sees no light, trust in the name of the Lord, and stay upon his God.  This requires a holy boldness of faith indeed, to venture into God's presence, as Esther into Ahasuerus’, when no smile is to be seen on his face, no golden sceptre of the promise per­ceived by the soul, as held forth to embolden it to come near, then to press in with this noble resolution, 'If I perish, I per­ish,’ Est. 4:16.  Nay, more, to trust not only in a with­drawing but a 'killing God,’ Job 13:15; not when his love is hid, but when his wrath breaks forth.  Now for a soul to make its approaches to God by a recumbency of faith, while God seems to fire upon it, and shoot his frowns like envenomed arrows into it, is hard work, and will try the Christian's mettle to purpose.  Yet such a masculine spirit we find in the poor woman of Canaan, who takes up the bullets of Christ shot at her, and with a humble boldness of faith sends them back again in her prayer.

             Fifth.—The believer is to persevere in his Christian course to the end of his life: his work and his life must go off the stage together.  This adds weight to every other difficulty of the Christian's calling.  We have known many who have gone into the field, and liked the work of a soldier for a battle or two, but soon have had enough, and come running home again, but few can bear it as a constant trade.  Many are soon engaged in holy duties, easily persuaded to take up a profession of religion, and as easily persuaded to lay it down, like the new moon, which shines a little in the first part of the night, but is down before half the night is gone—lightsome professors in their youth, whose old age is wrapped up in thick darkness of sin and wickedness.  O, this persevering is a hard word! this taking up the cross daily, this praying always, this watching night and day, and never laying aside our clothes and armour, I mean indulging ourselves, to remit and unbend in our holy waiting on God, and walking with God.  This sends many sorrowful away from Christ, yet this is a saint's duty, to make religion his every-day work, without any vacation from one end of the year to the other.  These few instances are enough to show what need the Christian hath of resolution.  The application follows.

[Use or Application]

             Use First.—This gives us reason why there are so many professors and so few Christians indeed; so many that run and so few obtain; so many go into the field against Satan, and so few come out conquerors; because all have a desire to be happy, but few have courage and resolution to grapple with the difficulties that meet them in the way to their happiness.  All Israel came joyfully out of Egypt under Moses' con­duct, yea, and a mixed multitude with them, but when their bellies were pinched with a little hunger, and the greedy desires of a present Canaan deferred, yea, instead of peace and plenty, war and penury, they, like white‑livered soldiers, are ready to fly from their colours, and make a dishonorable retreat into Egypt.  Thus the greatest part of those who profess the gospel, when they come to push of pike, to be tried what they will do, deny to endure for Christ, grow sick of their enterprise.  Alas! their hearts fail them, they are like the waters of Bethlehem.  But if they must dispute their passage with so many enemies, they will even content themselves with their own cistern, and leave heaven to others who will venture more for it.  O how many part with Christ at this cross-way!  Like Orpah, they go a furlong or two with Christ, while he goes to take them off from their worldly hopes, and bids them prepare for hardship, and then they fairly kiss and leave him, loath indeed to lose heaven, but more loath to buy it at so dear a rate.  Like some green heads, that childishly make choice at some sweet trade, such as is the confectioner's, from a liquorish tooth they have to the junkets it affords, but meeting with sour sauce of labour and toil that goes with them, they give in, and are weary of their service.  So the sweet bait of religion hath drawn many to nibble at it, who are offended with the hard service it calls to.  It requires another spirit than the world can give or receive to follow Christ fully.

The Christian Is To Proclaim And Prosecute an Irreconcilable War Against His Bosom Sins

PART FIRST 

The Christian Is To Proclaim And Prosecute an Irreconcilable War Against His Bosom Sins... Continued...

             Who is able to express the conflicts, the wres­tlings, the convulsions of spirit the Christian feels, before

he can bring his heart to this work?  Or who can fully set forth the art, the rhetorical insinua­tions, with which such a lust will plead for itself?  One while Satan will extenuate and mince the matter: It is but a little one, O spare it, and thy soul shall live for all that.  Another while he flatters the soul with the secrecy of it: Thou mayest keep me and thy credit also; I will not be seen abroad in thy company to shame thee among thy neighbours; shut me up in the most retired room thou hast in thy heart, from the hearing of others, if thou wilt only let me now and then have the wanton embraces of thy thoughts and affections in secret.  If that cannot be granted, then Satan will seem only to desire execution may be stayed awhile, as Jephthah's daughter of her father: 'let me alone a month or two, and then do to me according to that which hath proceeded out of thy mouth,’ Judges 11:36, 37, well knowing few such reprieved lusts but at last obtain their full pardon; yea, recover their favour with the soul.  

Now what resolution doth it require to break through such violence and importunity, and notwithstanding all this to do present execution?  Here the valiant swordsmen of the world have showed themselves mere cowards, who have come out of the field with victorious banners, and then lived, yea, died slaves to a base lust at home. As one could say of a great Roman captain who, as he rode in his triumphant chariot through Rome, had his eye never off a courtesan that walked along the street: Behold, how this goodly captain, that had conquered such potent armies, is himself conquered by one silly woman.

             Second.—The Christian is to walk singularly, not after the world's guise, Rom. 12:2.  We are com­manded not to be conformed to this world, that is, not to accommodate ourselves to the corrupt customs of the world.  The Christian must not be of such a complying nature as to cut the coat of his profession according to the fashion of the times, or the humor of the company he falls into; like that courtier, who being asked how he could keep his preferment in such changing times, which one while had a prince for Popery, another while against Popery, answered, he was e salice, non ex quercu ortus—he was not a stubborn oak, but bending osier, that could yield to the wind.  No, the Christian must stand fixed to his principles, and not change his habit; but freely show what countryman he is by his holy constancy in the truth.  Now what an odium, what snares, what dan­gers doth this singularity expose the Christian to? 

 Some will hoot and mock him, as one in a Spanish fashion would be laughed at in your streets.  Thus Michal flouted David.  Indeed, the world counts the Christian for his singularity of life the only fool; which I have thought gave the first occasion to that nick-name, whereby men commonly express a silly man or a fool.  Such a one, say they, is a mere Abraham; that is, in the world's account, a fool.  But why an Abraham?  Because Abraham did that which car­nal reason, the world's idol, laugh's at as mere folly; he left a present estate in his father's house to go he knew not whither, to receive an inheritance he knew not when.  And truly such fools all the saints are branded for by the wise world. 

 'You know the man and his communication,’ said Jehu to his companions, asking what that mad fellow came for, who was no other than a prophet, II Kings 9:11.  Now it requires courage to despise the shame which the Christian must expect to meet withal for his singularity.  Shame is that which proud nature most disdains, to avoid which many durst not 'confess Christ openly,’ John 7:13.  Many lose heaven because they are ashamed to go in a fool's coat thither.  Again, as some will mock, so others will persecute to death, merely for this nonconformity in the Christian's principles and prac­tices to them.  This was the trap laid for the three children; they must dance before Nebuchadnezzar's pipe, or burn. 

This was the plot laid to ensnare Daniel, who walked so unblameably, that his very enemies gave him this testimony, that he had no fault but his singularity in his religion, Dan. 6:5.  It is a great honour to a Christian, yea, to religion itself, when all their enemies can say is, They are precise, and will not do as we do.  Now in such a case as this, when the Christian must turn or burn, leave praying, or become a prey to the cruel teeth of bloody men; how many politic retreats and self-preserving distinctions would a cowardly unresolved heart invent?  The Christian that hath so great opposition had need be well locked into the saddle of his profession, or else he will soon be dismounted.

A SWEET AND POWERFUL ENCOURAGEMENT TO THE WAR

PART FIRST

A SWEET AND POWERFUL ENCOURAGEMENT TO THE WAR

"Finally, my brethren, be strong in the Lord,

and in the power of his might.’  — Eph. 6:10

            
 The apostle begins his speech with the word of encouragement to battle: 'Finally, my brethren, be

strong in the Lord;’ the best way indeed to prepare them for the following directions.  A soul deeply possessed with fear, and dispirited with strong apprehensions of danger, is in no posture for counsel.  As we see in any army when put to flight by some sudden alarm, or apprehension of danger, it is hard rallying them into order until the fright occasioned thereby is over; therefore the apostle first raiseth up their spirits, 'be strong in the Lord.’  As if he should say, Perhaps some drooping souls find their hearts fail them, while they see their enemies so strong, and they so weak; so numerous, and they so few; so well appointed, and they so naked and unarmed; so skilful and expert at arms, but they green and raw soldiers.  Let not these or any other thoughts dismay you; but with undaunted courage march on, and be strong in the Lord, on whose per­formance lies the stress of battle, and not on your skill or strength.  It is not the least of a minister's care and skill in dividing the word, so to press the Christian's duty, as not to oppress his spirit with the weight of it, by laying it on the creature's own shoulders, and not on the Lord's strength, as here our apostle teacheth us.  In this verse (under four heads or branches), We have first, A familiar appellation, 'my brethren.’  second, An exhortation, 'be strong.’  third, A cautionary direction annexed to the exhortation, 'in the Lord.’  fourth, An encouraging amplification of the direction, 'and in the power of his might,’ or in his mighty power.

BRANCHES FIRST AND SECOND.

The appellation, 'my brethren.’—The exhortation, 'be strong.’

             We have, Branch First, a familiar appellation, 'my brethren.’  This we shall waive, and begin with,
Branch Second, the exhortation—'be strong;’ that is, be of good courage, so commonly used in scripture phrase: 'Be strong and courageous,’ II Chr. 32:7; 'Say to them that are of a fearful heart, 'Be strong,’ Isa. 35:4. Or, unite all the powers of your souls, and muster up your whole force, for you will have use for all you can make or get.  From whence the point is this.

[Christian courage and resolution —wherefore necessary.]

             Doctrine, The Christian of all men needs courage and resolution.  Indeed there is nothing that he does as a Christian, or can do, but is an act of valour.  A cowardly spirit is beneath the lowest duty of a Christian, 'be thou strong and very courageous, that thou mayest’—What? stand in battle against those warlike nations?  No, but that thou mayest 'observe to do according to all the law, which Moses my servant commanded thee,’ Joshua 1:7.  It requires more prowess and greatness of spirit to obey God faithfully, than to command an army of men; to be a Christian than a captain.  What seems less, than for a Christian to pray? yet this cannot be performed aright without a princely spirit: as Jacob is said to behave himself like a prince, when he did but pray; for which he came out of the field God's banneret.  Indeed if you call that prayer, which a carnal person performs, nothing is more poor and dastard-like.  Such an one is as great a stranger to this enterprise, as the craven soldier to the exploits of a valiant chieftain. The Christian in prayer comes up close to God, with a humble boldness of faith, and takes hold of him, wrestles with him; yea, will not let him go with­out a blessing, and all this in the face of his own sins, and divine justice, which let fly upon him from the fiery mouth of the law; while the other's boldness in prayer is but the child, either of ignorance in his mind, or hardness in his heart; whereby not feeling his sins, and not knowing his danger, he rushes upon duty with a blind confidence, which soon quails when conscience awakes, and gives him the alarm, that his sins are upon him, as the Philistines on Samson: alas, then in a fright the poor-spirited wretch throws down his weapon, flies the presence of God with guilty Adam, and dares not look him in the face.  Indeed there is no duty in the Christian's whole course of walking with God, or acting for God but is lined with many difficulties, which shoot like enemies through the hedges at him, while he is marching towards heaven: so that he is put to dispute every inch of ground as he goes.  They are only a few noble-spirited souls, who dare take heaven by force, that are fit for this calling.  For the further proof of this point, see some few pieces of service that every Christian engageth in.
             First.—The Christian is to proclaim and prosecute an irreconcilable war against his bosom sins; those sins which have lain nearest his heart, must now be trampled under his feet.  So David, 'I have kept myself from my iniquity.’  Now what courage and resolution does this require?  You think Abraham was tried to purpose, when called to take his 'son, his son Isaac, his only son whom he loved,’ Gen. 22:2, and offer him up with his own hands, and no other; yet what was that to this?  Soul, take thy lust, thy only lust, which is the child of thy dearest love, thy Isaac, the sin which has caused the most joy and laughter, from which thou hast promised thyself the greatest return of pleasure or profit; as ever thou lookest to see my face with comfort, lay hands on it and offer it up: pour out the blood of it before me; run the sacrificing knife of mortification into the very heart of it; and this freely, joyfully, for it is no pleasing sacrifice that is offered with a countenance cast down —and all this now, before thou hast one embrace more from it.  Truly this is a hard chapter, flesh and blood cannot bear this saying; our lust will not lie so patiently on the altar, as Isaac, or as a 'Lamb that is brought to the slaughter which was dumb,’ but will roar and shriek; yea, even shake and rend the heart with its hideous outcries.
           

A treatise of The Whole Armour of God

I have been reading these volumes and found them to be FOOD FOR THE SOUL of every true Christian. As I read the description of every part of the ARMOUR OF GOD and what they are used for, what I like reading the most is the APPLICATION of each piece of the armour.

Because there is so much to read, and it takes so long, I decided to share with you daily, in the hope that we would take the time to read and reflect on the christian's spiritual warfare and together becoming GREAT SPIRITUAL WARRIORS.

So, to all the Pilgrims out there travelling toward the gates of heaven where Christ is waiting with open arms, welcome.

A treatise of

The Whole Armour of God

          "Finally, my brethren, be strong in the Lord, and in the power of his might.  Put on the whole armour of God,

that ye may be able to stand against the wiles of the devil.  For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
          "Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
          "Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.  And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.”
— Ephesians 6:10-20.

The Introduction

          Paul was now in bonds, yet not so close kept as to be denied pen and paper; God, it seems, gave him some favour in the sight of his enemies: Paul was Nero's prisoner, but Nero was much more God's.  And while God had work for Paul, he found him friends both in court and prison.  Let persecutors send saints to prison, God can provide a keeper for their turn.
          But how does this great apostle spend his time in prison?  Not in publishing invectives against those, though the worst of men, who had laid him in; a piece of zeal which the holy sufferers of those times were little acquainted with: nor in politic counsels, how he might wind himself out of his trouble, by sordid flattery of, or sinful compliance with, the great ones of the times.  Some would have used any picklock to have opened a passage to their liberty and not scrupled, so escape they might, whether they got out at the door or window.  But this holy man was not so fond of liberty or life, as to purchase them at the least hazard to the gospel.  He knew too much of another world, to bid so high for the enjoying of this; and therefore he is regardless what his enemies can do with him, well knowing he should go to heaven whether they would or no.  No, the great care which lay upon him, was for the churches of Christ; as a faithful steward he labors to set the house of God in order before his departure.  We read of no despatches sent to court to procure his liberty; but many to the churches, to help them to stand fast in the liberty wherewith Christ had made them free.  There is no such way to be even with the devil and his instruments, for all their spite against us, as by doing what good we can wherever we be come.
          The devil had as good have let Paul alone, for he no sooner comes into prison but he falls a preaching, at which the gates of Satan's prison fly open, and poor sinners come forth.  Happy for Onesimus that Paul was sent to jail; God had an errand for Paul to do to him and others, which the devil never dreamed of.  Nay he doth not only preach in prison, but that he may do the devil all the mischief he can, he sends his epistles to the churches, that tasting his spirit in his afflictions, and reading his faith, now ready to be offered up, they might much more be confirmed; amongst which Ephesus was not least in his thoughts, as you may perceive by his abode with them two years together, Acts 19:10; as also by his sending for the elders of this church as far as Miletus, in his last journey to Jerusalem, Acts 20:17, to take his farewell of them as never to see their faces in this world more.  And surely the sad impression which that heart-breaking departure left on the spirits of these elders, yea, the whole church, by them acquainted with this mournful news, might stir up Paul, now in prison, to write unto this church, that having so much of his spirit, yea, of the spirit of the gospel, left in their hands to converse with, they might more patiently take the news of his death.
          In the former part of this epistle, he soars high in the mysteries of faith.  In the latter, according to his usual method, he descends to application; where we find him contracting all those truths, as beams together, in a powerful exhortation, the more to enkindle their hearts, and powerfully persuade them to 'walk worthy of their vocation,’ Eph. 4:1, which then is done, when the Christian's life is so transparent that the grace of the gospel shines forth in the power of holiness on every side, and from all his relations, as a candle in a crystal glass, not in a dark lantern, lightsome one way and dark another: and therefore he runs over the several relations of husband, wife, parents, children, masters, and servants, and presseth the same in all these.
          Now having set every one in his proper place, about his particular duty; as a wise general after he has ranged his army, and drawn them forth into rank and file, he makes the following speech at the head of the Ephesian camp, all in martial phrase, as best suiting the Christian's calling, which is a continued warfare with the world, and the prince of the world.  The speech itself contains two parts.
First, A short but sweet and powerful encouragement, Eph. 6:10.  Secondly, The other part is spent in several directions for their managing this war the more successfully, with some motives here and there sprinkled among them, Eph. 6:11-20.  We begin with the first.

Extracts from the writings of William Gurnall-A BASKET OF FRAGMENTS

A BASKET OF FRAGMENTS

"The words of the wise are as goads." Ecclesiastes 12:11.

THE believer is to persevere in his Christian course to the end of his life; his work and his life must go off the stage together.

The fearful are in the forlorn of those who march to hell (Rev. 21:8).

O how uncomely a sight is it, a bold sinner, and a fearful saint!

Christ never lost a battle even when He lost His life.

He that has God's heart cannot want His arm.

This goodly fabric of heaven and earth has not been built, but as a stage whereon God would in time act what He decreed in heaven of old.

One Almighty is more than many mighties. All these mighty sins and devils make not any almighty sin, or an almighty devil.

A proud heart and a lofty mountain are never fruitful.

"Pray." But how? "Without ceasing."

"Rejoice." But when? "Evermore."

"Give thanks." For what? "In everything."

God will not have His kingdom, either in the heart or in the world, maintained by carnal policy.
When afflicted, love can allow thee to groan, but not to grumble.

Mercy should make us ashamed, wrath afraid to sin.

Whoever thou art, thou art base-born till born again.

Christ and Satan divide the whole world; Christ will bear no equal, and Satan no superior, and therefore hold in with both thou canst not.

Sin only sets Satan in the throne.

Sinners dying in their sins, cannot hope to have a better resurrection than they have a death.

Since man was turned out of paradise, he can do nothing without labour, except sin.

We must either lay self aside, or God will lay us aside.

Bernard used to say, when he heard any scandalous sin of a professor, Hodie illi, cras mihi. He fell today, I may stumble tomorrow.

A soul in meditation is on his way to prayer.

It is impossible for a naughty heart to think well of an afflicting God.

The great talkers of religion are oft the least doers.

Does thy heavenly Father keep so starved a house that the devil's scraps will go down with thee?
No truth but has some error next door.

No action so little, but we may in it do God or the devil some service, and therefore none too little for our care to be bestowed on.

It is not enough to have truth on our side, if we have not truth in our hearts.

Hypocrisy is a lie with a fair cover over it.

None sooner topple over into error, than such who have a dishonest heart with a nimble head. The richest soil, without culture, is most tainted with weeds.

Thou must live by thy faith, not another's. Labour to see truth with thy own eyes.

He that maintains any error from the Bible, bears false witness against God.

He that abandons the truth of God, renounceth the God of truth.

Error is short lived; "a lying tongue is but for a moment"; but truth's age runs parallel with God's eternity.

It is no matter what is the sign, though an angel, that hangs without, if the devil and sin dwell within.

Heaven is worth the having, though thou goest poor and ragged, yea, naked, thither.

The gospel, what is it, but God's heart in print.

The Christian's love to Christ takes fire at Christ's love to him. No such picklock to open the heart as love.

You never knew a man full of self-confidence and self-abasement together. The conscience cannot abound
 with a sense of sin, and the heart with self-conceit at the same time.

A temptation comes very forcibly when it runs with the tide of our own wills.

"Seest thou a man wise in his own conceit? there is more hope of a fool than of him" (Prov. 26:12); of all fools the conceited fool is the worst. Pride makes a man incapable of receiving counsel.

Exercise thy faith, if thou meanest to preserve thy faith. We live by faith, and faith lives by exercise,
The devil is wily, thou hadst need be wary.

None long for heaven more than those that enjoy most of heaven.

"Faithful are the wounds of a friend, but the kisses of an enemy are deceitful" (Prov. 27:6). God's wounds cure; sin's kisses kill.

Never think to find honey in the pot, when God writes poison on the cover.

Sin disturbs the inward peace of the soul and the outward peace of the world.

Thou knowest, sinner, already, the best of thy sinful pleasure, but not the worst of thy punishment.

If thou wilt play the mountebank, choose not the pulpit for thy stage.

The less conscience barks at present, the more it will bite when it shall be unmuzzled.

Either use the world as if thou usedst it not, or you will pray as if you prayed not.

The faster a man rides if he be in a wrong road, the farther he goes out of his way.

He that is impatient, and cannot wait on God for a mercy, will not easily submit to Him in a denial.

Man's words will not break thy bones.

Cease to pray and thou wilt begin to sin. Prayer is not only a means to prevail for mercy, but also to prevent sin.

Where God is on one side, you may be sure to find the devil on the other.

He that shows any kindness to a saint, is sure to have God for his paymaster.

The work of salvation cannot be done by the candle-light of a natural understanding, but by the sunlight of a gospel revelation.

God had Nero a closer prisoner than he had Paul.

Error is but a day younger than truth.

Christ passeth oft by palaces to visit the poor cottages. Pilate missed Christ on the bench, while the poor thief finds Him, and heaven with Him, on the cross.

Ignorance is the mother of persecution.

That book must be worth reading, that has God for the author.

We must come to good works by faith, and not to faith by good works.

It was a charge long ago laid upon Christianity, that it was better known in leaves of books than in the lives of Christians.

It is better to die honourably than live shamefully.

It is easier to bow at the name, than to stoop to the cross of Jesus Christ.

The head may be ripe, and the heart rotten.

Prayer is a great heart-easer.

The sins of teachers are the teachers of sins.

Extracts from the writings of William Gurnall-PATIENCE AND HOPE

"Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope." Romans 15:4.

HOPE has an eye that can see heaven in a cloudy day, and an anchor that can find firm land under a weight of waters to hold by; it can expect good out of evil.

True hope is a jewel that no one wears but Christ's bride; a grace with which no one is graced but the believer's soul. Christless and hopeless are joined together (Eph. 2:12).

We are directed to "take the helmet of salvation"; and this not for some particular occasion, and then hang it up till another extraordinary strait calls us to take it down, and use it again; but we must take it so as never to lay it aside, till God shall take off this helmet, to put on a crown of glory in the room of it. "Be sober, and hope to the end," is the apostle Peter's counsel (1 Peter 1:13).

The hope of heaven leaves a blot upon the world in the Christian's thoughts. He that looks on heaven, must needs look off earth. The soul's eye can as little as the body's be above and below at the same time. Here is not my hope, says the soul, and therefore not my haunt: my hope is in heaven, from whence I look for my Saviour, and my salvation to come with Him.

Hast thou heaven in hope? It is more than if thou hadst the whole world in hand. The greatest monarch the earth has will be glad, in a dying hour, to change his crown for thy helmet; his crown will not procure him this helmet, but thy helmet will bring thee to a crown; a crown not of gold, but of glory, which, once on, shall never be taken off.

Why are men dull and heavy in the service of God? Truly because their hopes are so. Hopeless and lifeless go together. No wonder the work goes hardly off hand, when men have no hope to be well paid for their labour. He that thinks he works for a song, will not sing at his work — I mean forward it. The best customer is sure to be served best and first; and him we count the best customer whom we hope will be the best paymaster. If God be thought so, we will leave all to do His business. Nothing better to clear the soul of sloth and listlessness of spirit in the service of God than hope well improved and strengthened. It is the very physic which the apostles prescribe for this disease: "We desire that every one of you do show the same diligence to the full assurance of hope to the end: that ye be not slothful" (Heb. 6:11, 12).

"What manner of persons ought ye to be in all holy conversation and godliness, looking for and hasting to the coming of the day of God?" (2 Peter 3:11, 12). Live up to thy hopes, Christian; let there be a decorum kept between thy principles and thy practices — thy hope of heaven, and walk on earth. The eye should direct the foot. Thou lookest for salvation; walk the same way thy eye looks. There is a decorum, which if a Christian doth not observe in his walking, he betrays his high calling and hopes to scorn. To look high and live low, how ridiculous it appears!

Let thy hope of heaven moderate thy affections to earth. "Be sober, and hope," says the apostle (1 Peter 1:13). You that look for so much in another world, may be very well content with a little in this. Nothing more unbecomes a heavenly hope than an earthly heart.

I doubt not but every gracious person finds the nearer to heaven he gets in his hopes, the farther he goes from earth in his desires. When he stands upon these battlements of heaven, he can look down upon this dung-hill world as a little dust-heap, next to nothing.

Let thy hope of heaven conquer thy fear of death. Why shouldst thou be afraid to die, who hopest to live by dying? Is the apprentice afraid of the day when his time will be out? — he that runs a race, of coming too soon to his goal? — the pilot troubled when he sees his harbour? Death is all this to thee! Thy indenture expires, and thy Jubilee is come; thy race is run, and the crown won, and is sure to drop on thy head when thy soul goes out of thy body. Thy voyage, how troublesome soever it was in its sailing, is now happily finished, and death doth but land thy soul on the shore of eternity at thy heavenly Father's door, never to be put to sea more.

The Turks say, they do not think we Christians believe heaven to be such a glorious place as we profess and talk of; for, if we did, we would not be so afraid to go thither. Christian, understand aright what message death brings to thee, and the fear of it will be over; it snatcheth thee, indeed, from this world's enjoyments, but it leads thee to the felicities of another, incomparably better. And who, at a feast, will chide the servant that takes away the first course to make room for the second to be set on, that consists of far greater delicacies!

A sad heart does not become a living hope. Christ takes no more delight to dwell in a sad heart, than we in a dark house; therefore, let in the light which sheds its beams upon thee from the promise, or else thy sweet Saviour will be gone. We do not entertain our friends in a dark room, or sit by those who visit us mopish, lest they should think we are weary of their company. Christ brings such good news with Him, as may bespeak better welcome with thee than a disconsolate spirit.

Wouldst thou not have thy hope strong? Then keep thy conscience pure. Thou canst not defile one, without weakening the other. Living godly in this present world, and looking for the blessed hope laid up for us in the other, are both conjoined (Titus 2:13). A soul wholly void of godliness, must needs be as destitute of all true hope; and the godly person that is loose and careless in his holy walking will soon find his hope languishing. All sin disposeth the soul that tampers with it, to trembling fears, and shakings of heart. God forbid, Christian, that death should find thee wanton and negligent in thy walking, that he should surprise thee lying in the puddle of some sin! Can a bird fly, when one of its wings is broken? Faith and a good conscience are hope's two wings; if, therefore, thou hast wounded thy conscience by any sin, renew thy repentance, that so thou mayest exercise faith for the pardon of it, and redeem thy hope, when the mortgage that is now upon it shall be taken off. If a Jew had pawned his bedclothes, God provided mercifully, that it should be restored before night; "For," says he, "that is his covering; wherein shall he sleep?" (Ex. 22:27). Truly, hope is the saint's covering, wherein he wraps himself, when he lays his body down to sleep in the grave: "My flesh," says David, "shall rest in hope" (Ps. 16:9). A sad going to the bed of grave he has, who has no hope of a resurrection to life.

Hope is the handkerchief that God puts into His people's hands, to wipe the tears from their eyes, which their present troubles, and long stay of expected mercies, draw from them (Jer. 31:16, 17): "Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, says the Lord; and they shall come again from the land of the enemy. And there is hope in thine end."

"The Lord direct your hearts into the love of God, and into the patient waiting for Christ" (2 Thess. 3:5). It is a way you will never find, a work you will never be able to do of yourselves thus to wait patiently till Christ come, "the Lord," therefore, "direct your hearts" into it. Love Him, and you will wait for Him. So Jude 21: "Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ to eternal life."

Extracts from the writings of William Gurnall-PRAYER AND THANKSGIVING

PRAYER AND THANKSGIVING

"Be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known to God." Philippians 4:6.

PRAYER the sign of life. What is prayer, but the breathing forth of that grace which is breathed into the soul by the Holy Spirit? When God breathed into man the breath of life, he became a living soul; so when God breathes into the creature the breath of spiritual life, he becomes a praying soul: "Behold, he prays," says God of Paul to Ananias (Acts 9:11). Praying is the same to the new creature, as crying to the natural. The child is not learned by art to cry, but by nature — it comes into the world crying. Praying is not a lesson got by forms and rules of art, but flowing from principles of new life.

Prayer and reality. Prayer is an act in which we have immediately to do with the great God, to whom we approach in prayer. It is too sacred a duty to be performed between sleeping and waking, with a heavy eye or a drowsy heart; this God complained of: "There is none that calleth upon Thy name, that stirreth up himself to take hold of Thee" (Isa. 64:7). He counts it no prayer where the heart is not stirred up and awake. Our behaviour in prayer has an universal influence upon all the passages of our whole life; as a man is in prayer, so he is likely to be in all the rest; if he is careless in praying, then he is negligent in hearing and loose in his walking. Prayer is the channel, in which the stream of divine grace, blessing, and comfort, runs from God into the heart; dam up the channel and the stream is stopped.

Prayer and integrity. "If I regard iniquity in my heart, the Lord will not hear me" (Ps. 66:18). Now, when God refuseth to hear, we may be sure the Spirit refuseth to assist; for God never rejects a prayer which His Spirit indites. Hast thou defiled thyself with any known sin? Think not to have Him help thee in prayer, till He has helped thee to repent; He will carry thee to the laver before He goes with thee to the altar.

Take heed thou prayest not with a reservation: be sure thou renouncest what thou wouldst have God remit. . . . He that desires not to be purged from the filth of sin, prays in vain to be eased of the guilt. If we love the work of sin, we must take the wages. A false heart could be willing to have his sin covered, but the sincere desires his heart may be cleansed. David begged a clean heart as well as a quiet conscience: "Blot out all mine iniquities; create in me a clean heart, O God" (Ps. 51:9, 10). In nothing do our hearts more cheat us than in our prayers, and in no requests more than those which are levelled against our lusts. That is oftentimes least intended, which is most pretended. . . . The saint's prayer may miscarry from some secret grudge that is lodged in his heart against his brother.

Prayer and diligence. God has appointed prayer as a help to our diligence, not as a cloak for our sloth. Idle beggars are welcome neither to God's door nor man's. What! wilt thou lift up thy hands to God in prayer, and then put them in thy pocket? Is it a lust thou art praying against? And dost thou sit down idle to see whether it will now die alone? Will that prayer slay one lust, that lets another (thy sloth I mean) live under its nose? Dost thou think to walk loosely all day, yielding thyself, and betraying the glory of God into the hands of thy lust, and then mend all with a prayer at night?

O Christian, should it not make thee blush much more, to see the whole town up, and as busy as bees in a garden, one flying this way, and another that way, and all to bring a little more of this world's perishing pelf into their hive, out of which, death ere long will drive them, and force them to leave what with so much pains they have gathered for others; while thou sleepest away thy precious time, though thou art sure to carry thy gettings into the other world with thee, and there enjoy the fruit of thy short labour here, with everlasting glory!

Prayer and watching. He that prays and watcheth not, is like him that sows a field with precious seed, but leaves the gate open for hogs to come and rout it up. . . . "Watch and pray," says Christ to His disciples; He knew they could not do that work sleeping. But it is not enough to keep the eye awake, if thou sufferest it to wander: "Turn away mine eyes from beholding vanity; and quicken thou me in thy way" (Ps. 119:37). To pray, and not watch what becomes of our prayer is a great folly, and no little sin. What is this but to take the name of God in vain? Yet thus do many knock at God's door, and then run away to the world and think no more of their prayers.

Prayer and perseverance. By "praying always" we are exhorted to the daily, constant exercise of prayer; by "praying with perseverance," we are pressed to bear up against discouragements, as to any particular request we may make at the throne of grace, and not to give over, though we have not a speedy answer to it; so that the former is opposed to a neglect of the duty in its stated seasons, and the latter to a fainting in our spirits, as to any particular suit we put up.

Prayer and supplication. "Praying . . . with all perseverance and supplication for all saints." In praying for saints you must pray for all: I do not mean for quick and dead; prayer is a means to wait upon them in their way; at death, when they are at their journey's end, prayers are useless, and the wicked in that estate are beneath, the saints above, our prayers; we cannot help the wicked, the tree is fallen, and so it must lie. We read of a change the body shall have after death. Vile bodies may, but filthy souls cannot after death be made glorious: if they leave the body filthy, so shall they meet it at the resurrection. As the wicked are beyond our help, so the saints are above all need of our help. . . . We are to love all saints, therefore to pray for all. The new creature never wants its new nature; if God loves all His children, then wilt thou all thy brethren, or not one of them. When Paul commends Christians for this grace of love, he doth it thus: (Eph. 1:15) "After I heard of your faith in the Lord Jesus, and love to all the saints." Now, if we love all, we cannot but pray for all.

Though we are to pray for all saints, yet some call for a more special remembrance at our hands: for instance, those that are near to us by bond of nature as well as of grace. "A brother beloved, specially to me, but how much more to thee, both in the flesh, and in the Lord" (Philemon 16). You are to pray particularly for those that are in distress: whoever you forget, remember these: this is a fit season for love. A friend for adversity is as proper as fire for a winter's day: Job's friends chose the right time to visit him, but took not the right course of improving their visit: had they spent the time in praying for him which they did in hot disputes with him, they had profited him, and pleased God more.

Prayer and thanksgiving. Prayer is a means to dispose the heart to praise. When David begins a psalm with prayer, he commonly ends it with praise. That Spirit which leads a soul out of itself to God for supply, will direct it to the same God with His praise. We do not borrow money of one man and return it to another. If God has been thy strength, surely thou wilt make Him thy song. The thief comes not to thank a man for what he steals out of his yard. Mercies ill got are commonly as ill spent, because they are not sanctified, and so become fuel to feed lusts.

As a necessary ingredient in all our prayers: Let your requests be made known with thanksgiving (Phil. 4:6). This spice must be in all our offerings. He that prays for a mercy he wants, and is not thankful for mercies received, may seem mindful of himself, but is forgetful of God, and so takes the right course to shut his prayers out of doors. God will not put His mercies into a rent purse; and such is an unthankful heart.
Daniel, when in the very shadow of death, the plot being laid to take away his life, prayed three times a day, and gave thanks before his God (Dan. 6:10). To have heard him pray in that great strait would not have afforded so much matter for wonder; but to have his heart in tune for giving thanks in such a sad hour was admirable.

Prayer and trial. When prayer cannot prevail to keep a temporal mercy alive, yet it will have a powerful influence to keep thy heart alive when that dies. O, it is sad, when a man's estate and comfort are buried in the same grave together. None will bear the loss of an enjoyment so patiently, as he that was exercised in prayer while he had it. The more David prayed for his child while alive, the fewer tears he shed for it when dead.

Prayer and prosperity. Prayer is not a winter garment: it is then to be worn indeed, but not to be left off in the summer of prosperity. If you would find some at prayer, you must stay till it thunders and lightens; and not go to them except it be in a storm. Pray in prosperity, that thou mayest speed when thou prayest in adversity; own God now, that He may acknowledge thee then. Shall that friend be welcome to us, who never gives us a visit but when he comes to borrow? Pray in prosperity, that thou mayest not be ensnared by it. Prosperity is no friend to the memory, therefore we are cautioned so much to beware when we are full, lest we forget God. You shall find, in Scripture, that the saints have had their saddest falls on the most even ground. Noah, who had seen the whole world drowned in water, no sooner was safe on shore, but himself is drowned in wine. David's heart was fixed when in the wilderness, but his wanton eye rolled and wandered when he walked upon the terrace of his palace.

Morning and evening prayer. Prayer must be the key of the morning, and lock of the night. We show not ourselves Christians, if we do not open our eyes with prayer when we rise, and shut them again with the same key we lie down at night. Pray as often as you please besides.

If you will have fire for your evening sacrifice, labour to keep what is already on thy altar from going out. What you fill the vessel with you must expect to draw thence: if water be put in, we cannot, without a miracle, think to draw wine. What! art thou all day filling thy heart with earth (God being not in all thy thoughts), and dost thou look to draw heaven thence at night? He that is heavenly in his earthly employments, will be the less worldly in his heavenly. It was a sweet speech of a dying saint, that he was going to change his place but not his company.

Broken prayer. Sometimes thou hearest one pray with a moving expression, whilst thou canst hardly get out a few broken words in duty, and thou art ready to accuse thyself and to admire him; as if the gilt of the key made it open the door better. "Elijah was a man subject to like passions as we are, and he prayed" (James 5:17). A weak hand with a sincere heart is able to turn the key in prayer.

Ejaculatory prayer. Ejaculatory prayer to God, is the short dagger thou art to use for thy defence against temptation, when thou hast no time to draw the long sword of solemn prayer. Thus thou mayest pray in any place, company, or employment.

Public prayer. When thou prayest before others, observe on what thou bestowest thy chief care and zeal, whether on the externals or internals of prayer; that which is exposed to the eye and ear of men, or that for the eye and ear of God; the devout posture of thy body, or the inward devotion of thy soul; the pomp of thy words, or the power of thy faith; the agitation of thy bodily spirits in the vehemency of thy voice, or the fervency of thy spirit in heartbreaking affections. These inward workings are the very soul of prayer. The sincere soul dares not be rude in his outward posture; he is careful of his words, that they may be grave and pertinent, neither would he pray them asleep who join with him, by a cold manner of delivering his prayer; but still it is the inward disposition of his heart he principally looks to, knowing well, that it is possible to warm in prayer, thereby benefiting others, and at the same time have his own heart cold and idle; therefore he doth not count he prays well, except he finds his own affections drawn out. The hypocrite, if he comes off the duty with the applause of others in the external performance, is well pleased.
Formal prayer. Take heed of formal praying, this is as baneful to grace as not praying. A plaster, though proper, and of sovereign virtue, yet if it be laid on cold, may do more hurt than good.
Dost thou think that God will welcome that prayer to heaven which has not thy heart to bear it company? And how can thy heart go with it, when thou hast sent it another way? Will God hear thee when thou mockest Him? And if this be not to mock Him, what is? Like children that give a knock at a door, and then run away to their play again; thus thou raisest thy voice to God, and then are gone in thy roving thought to hold converse with the world, or worse. Is not this trifling with God? Satan disturbs thee in praying, that he may make thee weary of praying. Indeed he is not likely to miss his mark, if thou lettest these vermin go on to breed in thy heart; for these will rob thee of the sweetness of prayer; and when the marrow is once out, thou wilt easily be persuaded to throw the bone away. He is in danger to forsake his meat, who has lost his relish for it. Prayer is a tedious work for him who has no pleasure in it: and weariness in it stands next door to weariness of it.
The best way to keep vessels from leaking is to let them stand full. A vain heart out of prayer, will be little better in prayer. Walk in the company of sinful thoughts all the day, and thou wilt hardly shut the door upon them, when thou goest into thy closet. Thou hast taught them to be bold; they will now plead acquaintance with thee, and crowd in after thee, like little children, who if you play with them, will cry after you when you would be rid of their company.

Beware that thy constant daily prayer doth not degenerate into a lifeless formality. What we do commonly we are prone to do slightly. He is a rare Christian that keeps his course in prayer, and yet grows not to pray of mere course. He that watcheth his heart all day, is most likely to find it in tune for prayer at night; whereas loose walking breeds lazy praying.

Never was any formal prayer of the Holy Spirit's making; when He comes it is a time of life.
Lengthy prayer. Pray often rather than very long. It is difficult to remain long in prayer, and not slacken in our affections. Especially observe this in social prayers; for when we pray in company, we must consider them that travel with us: as Jacob said: "I will lead on softly, as the children are able to endure."
Hindrances to prayer. There is an antipathy between sinning and praying. The child that has misspent the day in play abroad, steals to bed at night, for fear of a chiding from his father. Sin and prayer are such contraries, that it is impossible at one stride to step from one to another.

Another method Satan has to make the Christian put off prayer is some worldly business that is to be dispatched. Take heed of overcharging thyself with worldly business, which is done when thou graspest more thereof than will consist with thy Christian calling. God allows thee to give to the world that which is the world's, but He will not suffer thee to pay the world that which is due to Him. We could not easily want time to pray, if our hearts would but persuade our heads to devise and study how our other affairs might be disposed of without prejudice to our devotions. That cloth which a bungler thinks too little for a garment, a good workman can make one of it, and leave some for another use also. O, there is a great deal of art in cutting out time with little loss. Some look upon every minute of time spent in the closet, as lost in the shop. Does the husbandman mow the less for whetting his scythe? Doth a good grace before meat spoil the dinner? No: nor doth prayer hinder the Christian either in his employments or enjoyments, but expedites the one, and sanctifies the other. "Acknowledge God in all thy ways, and lean not to thy own understanding."

Godliness has the "promise of the life that now is, and of that which is to come" (1 Tim. 4:8). This earth below, to a saint, is a land of promise, though not the land that is chiefly promised. God has not promised him heaven, and left him to the wide world to shift for his outward subsistence; He has not bid them live by faith, for their souls, and live by their wits, for their bodies. No; He that has promised to give him "grace and glory," has also said, "No good thing will He withhold from them that walk uprightly" (Ps. 84:11). Their bill of fare here is provided as well as their inheritance hereafter.

Neglect of prayer. When Saul had given over inquiring after God, we hear him knocking at the devil's door, and asking counsel of a witch. Take heed of living near the tempter! If Satan might have his wish, surely it would be this, that the creature might live prayerless.

Satan cannot but deny but great wonders have been wrought by prayer. As the spirit of prayer goes up, so his kingdom goes down. Satan's stratagems against prayer are three. First, If he can, he will keep thee from prayer. If that be not feasible, secondly, he will strive to interrupt thee in prayer. And, thirdly, if that plot takes not, he will labour to hinder the success of thy prayer.

"Thou castest off fear, and restrainest prayer before God" (Job 15:4). Eliphaz's doctrine was true, though his application was false. Sins of commission are the usual punishments that God inflicts on persons for sins of omission: he that leaves a duty, may fear to be left to commit a crime: he that turns his ear from the truth, takes the ready course to be given over to believe fables (2 Tim. 4:4): he that casteth off prayer, it is a wonder if you find him not, ere long, cast into some foul sin.

Answers to prayer. He has engaged to answer the prayers of His people, and fulfil the desires of them that fear Him (Ps. 145:19); but it proves a long voyage sometimes before the praying saint has the return of his adventure. There comes often a long and sharp winter between the sowing time of prayer and the reaping. He hears us, indeed, as soon as we pray, but we often do not hear of Him so soon. Prayers are not long on their journey to heaven, but long coming thence in a full answer. Never was faithful prayer lost at sea. No merchant trades with such certainty as the praying saint. Some prayers, indeed, have a longer voyage than others, but then they come with the richer lading at last.

Sometimes we have speedy return of prayers — "In the day that I cried, thou answeredst me." While the church were at God's door praying for Peter's deliverance, Peter is knocking at theirs, to tell them their prayer is heard.