Why Christians are to pray for what God hath purposed and promised to give 1/2

Question. But why doth God impose this upon the saints, that they should pray for what he hath purposed and promised to give? First. That they may be conformable to Christ. Second. That he may give the good things of the promise with safety to his honour. Third. To show the great delight he takes in his saints’ prayers.

Answer First. That they may be conformable to Christ. The design of God is to make every saint like Christ. This was resolved from eternity Rom. 8:29. Now, as the limner looks on the person whose picture he would take, and draws his lines to answer him with the nearest similitude that may be; so doth God look on Christ as the archetype to which he will conform the saint, in suffering, in grace, and in glory: yet so that Christ hath the pre-eminence in all. Every saint must suffer because Christ suffered: Christ must not have a delicate body under a crucified head. Yet never any suffered, or could, what he endured. Christ is holy, and therefore shall every saint be, but in an inferior degree. An image cut in clay cannot be so exact as that which is engraved on gold. Now, as in other things, so in this our conformity to Christ appears—that as the promises made to him were performed on his prayer to his Father, so promises made to his saints are given to them in the same way of prayer. ‘Ask of me,’ saith God to his Son, ‘and I shall give thee,’ Ps. 2:8. And the apostle tells us, ‘Ye have not because ye ask not.’ God had promised support to Christ in all his conflicts: ‘Behold my servant, whom I uphold,’ Isa. 42:1. Yet he prays ‘with strong crying and tears,’ when his feet stood within the shadow of death. A seed is promised to him, and victory over his enemies; yet, for both these, he is at prayer now in heaven. Christ towards us acts as a king, but towards his Father as a priest. All he speaks to God is on his knee by prayer and intercession. In like manner the saints. The promise makes them kings over their lusts, conquerors over their enemies; but it makes them priests towards God, by prayer humbly to sue out those great things given in the promise.

Answer Second. That God may give the good things of the promise with safety to his honour. Secure God but his glory, and the saint may have what he will. The very life of God is bound up in his glory. The creature’s honour is not intrinsical to his being. A prince is a man when his crown and kingdom are gone. But God cannot be a God, except he be glorious; neither can he be glorious, unless he be holy, just, merciful, and faithful, &c. Now, that this his glory may be seen and displayed, is the great end he propounds both in making and ordering of the world: ‘The Lord hath made all things for himself,’ Prov. 16:4. If there were any one occurrence in the world which could no way be reducible to the glory of God, it would make the being of a deity to be questioned. But the all wise God hath so made, and doth so order, all his creatures with their actions, that the manifestation of his glory is the result of all. Indeed, he forceth it from some, and takes it by distress, as princes do their taxes from disobedient subjects. Thus the very wrath of his enemies shall praise him, Ps. 76:10. But he expects the saints should be active instruments to glorify him, and, like loyal loving subjects, pay him the tribute of his praise freely, with acclamations of joy and gratitude; which, that they may do, he issueth out his mercies in such a way as may best suit with this their duty. And that is to give the good things he hath purposed and promised to them upon their humble address in prayer to him. Now two ways the glory of God is secured by this means.

1. The saint, in the very duty of prayer—when he performs it in a qualified manner—doth highly glorify God. Prayer, as it is medium gratiæ—a channel of grace, for the conveying and deriving blessings from God, the fountain, into the cistern of our bosoms; so it is medium cultus—a means of worship, whereby we are to do homage to God, and give him the glory of his deity. By this we give him ‘the glory of his power.’ Prayer is a humble appeal from our impotency to God’s omnipotence. None begs that at another’s door which he can pleasure himself with at home.

And if we thought not God able, we would go to another, not to him. We give him the glory of his sovereignty and dominion and acknowledge that he is not only able to procure for us what we ask, but can give us a right to, and the blessing of, what he gives. Therefore Christ closeth his prayer with, ‘Thine is the kingdom, the power, and the glory,’ &c., as a reason why we direct our prayers to God; because he alone is the sovereign Lord that can invest us in, and give us title to, any enjoyment. So that it is high treason against the crown and dignity of God, when we wither attempt to possess ourselves of any enjoyments without praying to him; or when we pray religiously to any other besides him. By the first we usurp his sovereignty ourselves, in their language, ‘We are lords; we will come no more unto thee,’ Jer. 2:31. And by the second we give away his kingdom and sovereignty to another. This was the devil’s drift when he would have had Christ fall down and worship him, that thereby he might acknowledge him to have the rule of the world. Again, by prayer give him the glory of his free mercy. Men demand a debt, but beg an alms.

The prevalency of prayer with God makes it a necessary duty

         Reason Third.  The third reason the Christian should join prayer to all other means, is taken from the great prevalency prayer hath with God.  He will do no great matter for a saint without prayer, and nothing is too great for him to do at his request. Prayer, like Jonathan’s bow, when duly qualified as to the person and act, never returns empty.  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 into the port. In trading, he gets most by his commodity that can forbear his money longest.  So does the Christian that can with most patience stay for a return of his prayer. Such a soul shall never be ashamed of his waiting. The promise is an assuring office to secure him his adventure, I John 3:22.  O who can express the power­ful oratory of a believer's prayer!  Vocula Pater form­aliter dicta in corde, est eloquentia, quam Demos­thenes, Cicero, et eloquentissimi in mundo nunquam possunt exprimere (Luther)—this little word Father, lisped forth in prayer by a child of God, exceeds the eloquence of Demosthenes, Cicero, and all other so famed orators in the world.

         We read of taking heaven ‘by force,’ Matt. 11:12.  If ever this may be said to be done it is in prayer. Cælum tundimus et misericordiam extorquemus, saith Tertullian—we knock at heaven, and the merciful heart of God flies open, which we bring away with us.  And in the same apology he speaks of Chris­tians, how they went to pray, as an enemy doth to besiege a town, and take it by storm—coimus in coetum et congregationem, ut ad Deum quasi manufactuâ præcationibus ambiamus orantes.  And then he adds, hæc vis Deo grata est—this holy vio­lence we offer to God in prayer is very pleasing to him.  Surely, if it were not, he would neither help the Christian so in the work, nor reward him for it when it is done.  Whereas he doth both.  He helped Jacob to overcome: ‘By his strength he had power with God,’ Hosea 12:3.  That is, not by his own, but by the strength he had from God.  And then he puts honour upon him for the victory, ‘Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed,’ Gen. 32:28.  It were easy here to expatiate into a large history of the great exploits which prayer is renowned for in holy writ.  James 5:17; Isa. 37; Dan 2:18; II Sam. 15:31; Est. 4:16; Acts 12:5; John 11:41; Jonah 2:2; Joshua 10:12, 14; II Kings 20:10; Ps. 106:23; Eze. 22:30.  This is the key that hath opened and again shut heaven.  It hath van­quished mighty armies, and unlocked such secrets as passed the skill of the very devil himself to find out.  It hath strangled desperate plots in the very womb wherein they were conceived, and made those engines of cruelty prepared against the saints recoil upon the inventors of them; so that they have inherited the gallows which they did set up for others.  At the knock of prayer, prison doors have opened, the grave hath delivered up its dead; and the sea’s leviathan, not able to digest his prey, hath been made to vomit it up again.  It hath stopped he sun’s chariot in the heavens, yea made it go back.  And that which surpas­seth all, it hath taken hold of the Almighty, when on his full march against persons and people, and hath put him into a merciful retreat.  Indeed, by the power prayer hath with God, it comes to prevail over all the rest.

         He that hath a key to God’s heart cannot be shut out, or stopped at the creature’s door.  Now prayer moves God and overcomes him, not by causing any change in the divine will, and making God to take up new thoughts of doing that for his people which he did not before intend.  No, God is immutable, and what good he doth in time for his people he purposed before any time was.  But prayer is said to more than overcome God; because he then gives, what from eter­nity he purposed to give upon their praying to him. For when God decreed what he would do for his saints, he also purposed that they should pray for the same.  ‘I will yet for this be enquired of by the house of Israel, to do it for them,’ Eze. 36:37.  Prayer’s mid­wifery shall be used to deliver the mercies God pur­poseth and promiseth.  Hezekiah understood this when he calls the prophet to the church’s labour, and bids because ‘the children’—that is, deliverance —stuck in her birth, that he should therefore ‘lift up a prayer,’ Isa. 37:3, 4.  And when Daniel had found the full reckoning of the promise—how long it had to go with the deliverance promised for their return from captivity—perceiving it hastened, he therefore falls hard to prayer, knowing God's purpose to give doth not discharge us from our duty to ‘ask,’ Dan. 9:3.

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Presently he sets Peter to work, though some may think he passed good manners in putting him to labour after so long a journey, before he had refreshed him with some collation or other; but the good man was so hungry to hear the message he brought, that he could not well pacify his soul to stay any longer, and like a man truly hunger-bit, he is ready to catch at any truth—though never so bitter—which shall be set before him. ‘Now therefore are we all here present before God, to hear all things that are commanded thee of God,’ Acts 10:33. And when the sermon is done, so savoury and sweet was the meal, that he is loath to think of parting with Peter before he gets more from him; and therefore beseeches him to stay some days with him. One sermon did but make his teeth water for another. O how unlike are they who come reeking out of the world to a sermon, to Cornelius that riseth from prayer to wait for the preacher?

2. Prayer helps our graces, as it sets the soul nigh to God. In prayer we are said to ‘draw nigh to God,’ James 4:8—to ‘come before his presence,’ Ps. 95:2. In it we have ‘access by one spirit unto the Father,’ Eph. 2:18, as one that brings a petition to a prince is called into his presence chamber—one of the nearest approaches to God which the creature is capable of on this side heaven, which was signified by the in¬cense altar, that stood so high even within the vail. Prayer, it is called, ‘The throne of grace.’ We come in prayer to the throne of God, and put our petition into the very hand of God, as he sits on his throne in all his royalty. Now, as prayer is so near an approach to God, it hath a double influence into the growth of the saint’s grace.

(1.) By this near access to God, the soul is put the more into a holy awe and fear of that pure and piercing eye of God which he sees looking on him. It is true, God is ever near us. Pray or not pray, we cannot rid ourselves of his presence. But never hath the soul such apprehensions of his presence as when it is set before God in prayer. Now the soul speaks to God as it were mouth to mouth; and considering how holy that majesty is with whom he hath to do in prayer, he must needs reverence and tremble before him. Now the natural issue of this holy fear, what can it be but a care to approve itself to God? And this care cherishes every grace. They are carried in its arms, as the child in its nurse's. It keeps the girdle of truth buckled close about his loins. ‘O,’ saith the soul, ‘I must either leave praying, or leave doubling and juggling with God by hypocrisy!’ It will strength¬en the breastplate of holiness. It is not possible that a Christian should walk loosely all day, and be free and familiar with God at night. He that waits on the person of a prince will be careful to carry nothing about him that should be offensive to his eye; yea, afraid lest anything should come to his ear, that should bring him under a cloud in his prince’s thoughts, and remove him from his place about him. And courtiers have those that will be always under¬mining then if they can; and the Christian wants not such an adversary—for Satan is at his right hand at every miscarriage to accuse him unto God, saying, ‘This is your favourite. Though he be so devout in prayer, he can do this or that, when the duty is over.’ And therefore, if any in the world have a tie upon them more than others to walk exactly, it is they that minister before the Lord in this duty. Princes are more curious of their attendants than of others at further distance from them. When David showed some distraction of mind before king Achish, he bids away with him. ‘Have I need of madmen, that ye have brought this fellow to play the madman in my presence?’ And does a poor mortal man that sits on a throne of dust, only heaped up and raised a little above his fellows, take such state on him as not to bear the discomposure of any before him? How much less will the great God—though we wink for a time at the foul sins of others—brook any unholy behaviour in those that wait so nigh upon him! This, no doubt, made Cain run so fast from the presence of God, because he knew that it was no standing so nigh God with such an unholy heart as he carried in his bosom.

(2.) By the soul’s near access to God in prayer, it receives sweet influences of grace from him. All grace comes from the God of grace; not only the first seed of grace, but its growth and increment; and God usually sheds forth his grace in a way of communion with his people. Now, by prayer the Christian is led into most intimate communion with God. And from communion follows communication. As the warmth the chicken finds by sitting under the hen’s wings cherisheth it, so are the saints' graces enlivened and strengthened by the sweet influences they receive from this close communion with God. The Christian is compared to a tree, Ps. 1. And those trees flourish most, and bear sweetest fruit, which stand most in the sun. The praying Christian is, as they say of the Rhodians, in sole positus—placed in the sun. He stands nigh to God, and hath, God nigh to him in all that he calls upon him for. And therefore you may expect his fruit to be sweet and ripe, when another stands as it were in the shade, and at a distance from God (through neglect of, or infrequency in, this duty), will have little fruit found on his branches, and that but green and sour. ‘Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flourishing,’ Ps. 92:13, 14.

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Thus we see spirit of prayer is both an argument of true grace, and a means to draw out that true grace into act, whereby its truth may be the better exposed to view. A ‘spirit of grace and of supplications’ are both joined together, Zech. 12:10. The latter doth indicate the former. 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, it becomes a praying soul. ‘Behold he prayeth,’ saith God of Paul to Ananias, Acts 9:11. As if he had said, ‘Be not afraid of him; he is an honest soul; thou mayest trust him for he prays.’ Praying is the same to the new creature as crying is to the natural. The child is not learned by art or example to cry, but instructed 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 itself.

Second. The duty of prayer, as it is a means to evidence, so to increase, grace. The praying Christian is the thriving Christian; whereas he that is infrequent or slothful in praying, is a waster. He is like one that lives at great expense, and drives little or no trade to bring wherewithal to maintain it. Now prayer helps toward the increase and growth of grace in these two ways:—1. As it draws the habits of grace into act, and exerciseth them. 2. As it sets the soul nigh to God.

1. As it draws the habits of grace into act, and exerciseth them. Now as exercise brings a double benefit to the body, so this to the soul.

(1.) Exercise doth help to digest or breathe forth those humours that clog the spirits. One that stirs little, we see, grows pursy, and is soon choked up with phlegm, which exercise clears the body of. Prayer is the saint’s exercise field, where his graces are breathed. It is as the wind to the air to sweep the soul; as bellows to the fire, which clears the coals of those ashes that smother them. The Christian, while in this world, lives but in an unwholesome climate. One while the delights of it deaden and dull his love to Christ; another while, the troubles he meets in it damp his faith on the promise. How now should the poor Christian get out of these his distempers, had he not a throne of grace to resort to, where, if once his soul be in a melting frame, he, like one laid in a kingly sweat, soon breathes out the malignity of his disease, and comes into his right temper again. How oft do we find the holy prophet, when he first kneels down to pray, full of fears and doubts, who yet before he and the duty part, grows into a sweet familiarity with God and repose in his own spirit? He begins his prayer, as if it were come to that pass that he thought that God would never give him a kind look more: ‘How long wilt thou forget me, O Lord? for ever?’ Ps. 13:1. But by that time he hath exercised himself a little in duty, his distemper wears off, the mists scat¬ter, and his faith breaks out as the sun in its strength. ‘I have trusted in thy mercy; my heart shall rejoice in thy salvation, I will sing unto the Lord,’ ver. 5. Thus his faith lays the cloth, expecting a feast ere long to be set on. He that even now questioned whether he should ever hear good news from heaven, is so strong in faith, as to make himself merry with the hopes of that mercy which he is assured will come at last. Abraham began with fifty, but his faith got ground on God every step, till he brought down the price of their lives to ten.

(2.) Exercise whets the appetite to that food which must be taken before strength can be got. And causa causæ est causa causati—the remoter cause of an immediate one is, in a certain sense, the cause of that which flows as an effect from the more immedi¬ate. The hone that sets the edge on the husbandman’s scythe, helps him to mow the grass. None comes so sharp set to the word—which is the saint’s food to strengthen his grace—as the Christian that takes prayer in his way to the ordinance. The stronger natural heat is, the better stomach the man hath to his meat. Love in the soul is what natural heat is in the body. The more the soul loves the word, the more craving it has after it. Now, as exercise stirs up the natural heat of the body, so prayer excites this spiritual heat of love in the saint’s bosom to the word. Cornelius is an excellent instance for it. We find him hard at prayer in his house, when behold a vision that bids him send for Peter, who should preach the gospel to him—a happy reward for his devotion! Now, see what a sharp appetite this praying soul hath to the word. He upon this presently posts away messengers for Peter, and before he comes, gathers an assembly together—no doubt all of his friends that he could get. There he sits with a longing heart waiting for the preacher. As soon as ever he sees his face, he falls down at his feet, receiving him with that reverence and respect as if he had been an angel dropped out of heaven.

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REASON SECOND. The second reason is taken from the influence that prayer hath upon all our graces. And that in a double respect. It will help to evidence the truth of grace, and also advance its growth.
First. The duty of prayer, frequently and spiritually performed, will be a means to evidence the truth of our graces. And this is of no small importance to the Christian, when he hath to do with the tempter. For that which he mainly drives at, is to bring the Christian into a suspicion of himself as to the work of grace in him, thereby to overturn the very foundation of his hope, and put him to a stand in his endeavours. He, indeed, will have little list to go on that fears he is not in his right way. I have heard that politicians can make use of a state lie—though the credit of it lasts but a little while—for great advantage to their designs. And he that learns them this art makes much more use of it himself to further his designs against the Christian. Because he could not keep Christ in the grave, therefore he raiseth a lie, to hinder the belief of his resurrection in the world. And when he cannot hinder the production of grace, he misreports the work of the Christian, as if all were but a cheat put upon him by his own deceitful heart; which the poor creature is prone enough, God knows, to believe. And so, though the fear be false and groundless; yet, being believed, [it] produceth as sad a confusion to his thoughts, and distress to his spirit, as if it were true. Jacob could not have mourned more if Joseph had indeed been slain, than he did when there was no such matter. Nor could a wicked wretch easily endure more terror and horror than some precious saints have felt, for the time that Satan's false report—slandering the truth of their grace—hath found credit with them. Now, in prayer, the Christian stands at great advantage to find out the truth of his state, and that upon a double account.
1. God doth commonly take this season, when his people are pouring out their souls to him, to open his heart to them, and to give his testimony both to their persons and graces. God hath his sealing hours, in which his Spirit comes and bears witness to his children's state and grace. And this of prayer is a principal one. Where was it that God so marvellously dignified, and if I may so say, knighted Jacob with that new title of honour, ‘Thou shalt be called Israel,’ but in the field of prayer? What was the happy hour in which the angel knocked at Daniel’s door to let him know how God loved him? was it not when he was knocking at heaven door by his prayer? ‘At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved,’ Dan. 9:23. When got the woman of Canaan the sight of her faith, not only that it was true, but also strong—‘O woman, great is thy faith!’ but when her heart was carried forth so vehemently in prayer? Yea, Christ himself heard that miraculous voice from heaven, ‘This is my beloved Son,’ when he was lifting up his eyes in prayer to heaven, Luke 3:21.
2. The duty of prayer affords a demonstrative argument for the truth of that soul’s grace which spiritually performs it. The Spirit of God, when he testifies to the truth of a saint’s grace, useth to join issue with the saint's own spirit, ‘The Spirit itself beareth witness with our spirit,’ Rom. 8:16. Now the testimony which the Christian's own spirit gives for him, is taken from those vital acts of the new creature that operate in him—such as sincerity, godly sorrow for sin, love of holiness, and other of this nature are. Now, no way do these and other graces more sensibly discover themselves to the Christian’s view than in prayer. Here sincerity shows itself in the Christians’ plain heartedness to confess all his sins freely, with¬out extorting, and nakedly, without extenuation or reservation—when there is no false box in the cabinet of the soul to lock up a darling sin in. Holy David, Ps. 32, having, ver. 1, pronounced him ‘blessed’ that had no sin imputed to him, and, ‘in whose spirit there is no guile,’ gives ver. 5, this instance of his own sincerity, that he ‘acknowledged his sin, and did not hide his iniquity;’ as also how well he sped thereby, ‘And thou forgavest the iniquity of my sin.’ Again, here [i.e. in prayer] doth the Christian give vent to his heart, aching with inward grief for sin. Prayer is the channel into which godly sorrow pours forth itself, and runs down in brinish tears, while the Christian is accusing himself of, and judging himself for, his abominations, with deep shame and self abhorrency. In a word, here the soul’s love to holiness flames forth in his fervent vehement desires and requests for grace that can bear no denial, but even breaks for the longing it hath to it.

Why prayer is necessary to the Christian in his spiritual warfare

         Now, to proceed and show why prayer is so ne­cessary a means with our other armour for our de­fence, let us set forth these reasons in order.  First. Because of the co‑ordination of this duty with all other means for the Christian’s defence, and that by divine appointment.  Second. Because of the influ­ence that prayer hath upon all our graces.  Third. Because of the great prevalency prayer hath with God.

The co‑ordination of prayer with other means for the Christian’s defence makes it necessary.         Reason First.  The first reason is taken from the co-ordination of this duty of prayer with all other means for the Christian’s defence, and that by divine appointment.  He that bids us take the girdle of truth, breastplate of righteousness, &c., commands also not to neglect this duty. Now what God joins we must not sever.  The efficacy of co‑ordinate means lies in their conjunction.  The force of an army consists not in this troop, or that one regiment, but in all the parts in a body.  And if any single troop or company shall presume to fight the enemy alone, what can they ex­pect but to be routed by the enemy and punished by their general also?  Let not any say they use this means and that.  If any one duty be willingly neg­lected, the golden chain of obedience is broke.  And bonum non nisi ex integris—nothing is really good that is not so in all its parts.  As to a good action, there is required a concurrence of all the several ingredients and causes; so to make a good Christian, there is required a conscientious care to use all ap­pointed means.  He must follow the Lord ‘fully;’ not make here a balk and there a furrow.  It is not the least of Satan's policy to get between one duty and another, that the man may not unite his forces, and be uniform in his endeavour.

         Few so bad as to use no means; and not many so faithful to God and themselves as conscientiously to use all.  One, he pretends to sincerity, and dares appeal to God that he means well, and his heart is good.  But, for ‘the breastplate of righteousness,’ it is too heavy and cumbersome for him to wear.  Another seems very just and righteous, so that he would not wrong his neighbour, no, not of one penny, to gain many pounds.  But, as for faith in Christ, this he never looks after.  A third boasts of his faith and hope, as if he did not doubt of his salvation.  But, as for the word of God that should beget and increase it, he cares not how seldom he looks on it at home,or hears it in the public.  And a fourth, he hath this to say for himself, ‘That he is a constant hearer, his seat at church is seldom found empty, and at home the Bible often in his hands.’  But, as for prayer, his closet, could it speak, would bear witness against him, that he seldom or never performs it.  This half doing will prove many a soul’s whole undoing.  Samuel asked Jesse, ‘Are here all thy children?’  Though but a stripling wanting, he must be sent for before he will sit down.  So may I say to many that are very busy and forward in some particular duties and means, ‘Is here all that God hath given thee in charge?’  If but one be wanting, God's blessing will be wanting also. And as that son was wanting of Jesse’s which God did intend to set the crown upon, so that duty and means which is most neglected, we have cause to think is the means which God would especially crown with his blessing upon our faithful endeavour.

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Now if these worthies when they had but flesh and blood—men like themselves—to contest with, did yet fetch in their help from heaven, and make such use of prayer’s auxiliary force—and that when other helps were not wanting—lest they should be found under the neglect of an indispensable duty and prevalent means in order to their defence, how much more doth it behove the Christian, both in point of duty and prudence, to take the same course in his spiritual war against principalities and powers! For the saint’s graces, when best trained and exercised, are, without prayer, far less able to stand against Satan than they, with their military preparation, were to repel the force of men like themselves. ‘Watch and pray,’ saith our Saviour, ‘that ye enter not into temptation,’ Matt. 26:41. The not keeping this pass gave the enemy Satan a fair occasion to come in upon them. For we see, not taking Christ's counsel, they were all, though holy men, shamefully foiled. Most of them shifted for themselves by a cowardly flight, while they left their Lord in his enemy's hands. And he that thought to show more courage than his fellows, at last came off with deeper guilt and shame than them all, by deny¬ing his Master, who was even then owning him in the face of death, yea his Father’s wrath. And it is observable that, as they were led into temptation through their own neglect of prayer, so they were rescued and led out of it again by Christ’s prayer, which he mercifully laid in beforehand for them. ‘I have prayed...that thy faith fail not,’ Luke 22:32.

But that which above all commends this duty to us, is Christ’s own practice; who, besides his constant exercise in it, did, upon any great undertaking wherein he was to meet opposition from Satan and his instruments, much more abound in it. At his baptism, being now to enter the stage of his public ministry, and to make his way thereunto through the fierce and furious assaults of Satan—with whom he was to grapple as it were hand to hand after his forty days’ solitude—we find him at prayer, Luke 3:21. Which prayer had a present answer, heaven opening, and the Spirit descending on him, with this voice, saying, ‘Thou art my beloved Son; in thee I am well pleased,’ ver. 22. And now Christ marcheth forth undauntedly to meet his enemy, who waited for him in the wilderness. Again, when he intended to commission his apostles, and send them forth to preach the gospel —which he knew would bring the lion fell and mad out of his den, as also derive the world’s wrath upon those his messengers—he first sets his disciples on praying, Matt. 9:38, and then spends the whole night himself in the same work before their mission, Luke 6:12. But above all, when he was to fight his last battle with the prince of this world, and also conflict with the wrath of his Father, now armed against him, and ready to be poured upon him for man’s sin—whose cause he had espoused—on the success of which great undertaking depended the saving or losing his mediatory kingdom, O how then did he bestir himself in prayer! It is said, ‘He prayed more earnestly.’ As a wrestler that strains every vein in his body, so he put forth his whole might, ‘with strong crying and tears unto him that was able to save him from death, and was heard,’ Heb. 5:7, so that he won the field, though himself slain upon the place. The spoils of this glorious victory believers do now divide, and shall enjoy it to all eternity. And what is the English of all this, but to show us both the necessity and prevalency of prayer? Without this, no victory to be had, though we have our armour; but this, with that, will make us conquerors over all.

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FIRST. The duty commanded, ‘prayer;’ with the end for which it is appointed, viz. as a help to all his graces and means to carry on his war against sin and Satan: BD@F,LP`µ,<@4—‘praying.’

SECOND. A directory for prayer; wherein we are instructed how to perform this duty in six distinct divisions of the subject. FIRST. The time for prayer—‘praying always.’ SECOND. The kinds and sorts of prayer—‘with all prayer and supplication.’ THIRD. The inward principle of prayer from which it must flow—‘in the Spirit.’ FOURTH. The guard to be set about the duty of prayer—‘watching thereunto.’ FIFTH. The unwearied constancy to be exercised in the duty—‘with all perseverance.’ SIXTH. The comprehensiveness of the duty, or persons for whom we are to pray—‘for all saints.’

‘Praying’ (Eph. 6:18).

We begin with the first, the duty in general, together with the connection it hath with the whole preceding discourse of the armour, implied in the participle BD`F,LP`µ,<@4—‘praying.’ That is, furnish yourselves with the armour of God, and join prayer to all these graces for you defence against your spiritual enemies. Let us take the three following branches of the subject. FIRST. Prayer as a necessary duty to the Christian. SECOND. Why it is so necessary a means, with our other armour, for our defence. THIRD. Satan’s designs against prayer. So that the point deducible from this is—

Prayer A NECESSARY DUTY to the Christian in his spiritual warfare. 

We lay down as the point deducible from what we have said the following doctrine.

DOCTRINE. That prayer is a necessary duty to be performed by the Christian, and used with all other means in his spiritual warfare. This is the ‘silver trumpet,’ by the sound of which he is to alarm heaven, and call in God to his succour, Num. 10:9. The saints’ enemies fall till God riseth; and God stays to be raised by their prayers. ‘Let God arise, let his enemies be scattered,’ Ps. 68:1. Prayer, it is a catholic duty, and means to be made use of in all our affairs and enterprises. What bread and salt are to our table, that prayer is to the Christian in all his undertakings, enjoyments, and temptations. Whatever our meal is, bread and salt are set on the board; and whatever our condition is, prayer must not be forgot. As we dip all our morsels in salt, and eat them with bread; so we are to act every grace, season every enjoyment, mingle every duty, and oppose every temptation, with prayer. It hath been the constant practice of the saints in all their dangers and straits, whether from enemies with-in or without, from sin, devils, or men, to betake themselves tot he throne of grace, and draw a line of prayer about them; accounting this the only safe posture to stand in for their defence. When God called Abraham from Haran into a strange country, where he wandered from place to place amidst strangers, who could not but have him in some suspicion —considering the train and retinue he had—and this their suspicion create many dangers to this holy man from the kings round about, it is observable what course Abraham takes for his defence. You shall find in his removes from place to place, the memorable thing recorded of him is, that ‘he builded an altar unto the Lord, and called upon the name of the Lord,’ Gen. 12:7, 8; 13:3, 4. This was the breastwork he raised and entrenched himself in. When he had once by prayer cast himself into the arms of God for protection, then he made account that he was in his castle. But what need Abraham have put himself so often to this trouble? Had he not the security of God’s promise when he set forth, that God would bless them that blessed him, and curse them that cursed him? And had he not faith to believe God would be a God of his word to perform what he had promised? We confess both. But neither God’s promise, nor Abraham’s faith thereon, gave any supersedeas[1] to his duty in prayer. The promise is given as a ground of faith, and faith as an encouraging help in prayer; but neither [are] intended to discharge us of our duty, and save us the labour of that work.

And what Abraham did, the same have all the saints ever done. The great spoils which they ever got from their enemies was in the field of prayer. If Moses sent Joshua into the valley against Amalek, himself will be on the mount to storm heaven by his prayer, while he is engaged in fight with the enemy below; and the victory it is plain was not got by Joshua’s sword, so much as Moses’ prayer. Jehoshaphat, when he had near a million of men mustered for the field, besides his garrisons that were all well appointed, yet we find him as hard at prayer as if he had not had a man on his side: ‘We know not what to do, but our eyes upon thee,’ II Chr. 20:12.

EXHORTATION TO MINISTERS to whom this sword is specially committed 3/3

(3.) Pure from levity and vanity. The word of God is too sacred a thing, and preaching too solemn a work, to be toyed and played with, as is the usage of some, who make a sermon nothing but a matter of wit, and to flaunt it forth in a garish discourse. What is this to the business of preaching? Their sermon is too like a child’s baby, from which if you take the dressing, the rest is worth nothing. Unpin this story, take off that gaudy phrase, and nothing is left in the discourse. If we mean to do good, we must come not only in word, but with power. Satan budges not for a thousand such squibs and witcracks. Draw thou therefore this sword out of thine own fine scabbard, and strike with its naked edge. This you will find the only way to pierce your people’s consciences, and fetch blood of their sins. I do not here speak against the use of those parts which God hath given unto any; nor against the fitting and laying our discourse so as it may most insinuate into our people's affections, and steal into their hearts, by the gratefulness it finds with their ear. This is our duty. ‘Because the preacher was wise,...he sought to find out acceptable words,’ Ecc. 12:9. Not rude, loose, and indigested stuff, in a slovenly manner brought forth, lest the sluttery of the cook should turn the stomachs of the guests. The apothecary mixeth his potion so as his patient may take it down with less regret, if not with some delight; but still he hath a care that he weakens not its purging operation by making it over-pleasant to the palate. As they were ‘acceptable words,’ so upright, ‘words of truth,’ ver. 10.

2. Use the sword of the word, as purely, so freely. O take heed of enslaving the word of God to thy own lust or another’s will, though the greatest in thy parish. In a steward it is required that he be ‘faithful,’ I Cor. 4:2. Now the preacher’s faithfulness stands in relation to him that intrusts him. It is very unlikely that a steward, in giving out provision, should please all the servants in the house. Such officers have least thanks when they do their work best! He that thinks to please men, goes about an endless and needless work. Man’s word’s will not break thy bones. A wise physician seeks to cure, not please, his patient. He that chides when he is sick for the bitterness of the potion, will con thee thanks for it when he is recovered. The apostle passeth by the thoughts of men as a thing inconsiderable, not worthy the interrupting him in his work. ‘With me it is a very small thing that I should be judged of you,’ ver. 3 of the fore-quoted place. As if he had said, ‘It shall be known at the great audit, when my Master comes to reckon with me, whether I have been faithful; and it is time enough to have my name righted when he will vindicate his own.’ No doubt it was a great temptation to Micaiah, when Ahab’s messenger, by colleaguing with him, endeavoured to bring him in his message over unto the king’s sense; but mark his noble answer—‘As the Lord liveth, what the Lord saith, that will I speak.’

Some think that Micaiah was that disguised prophet that denounced judgment against Ahab for Benhadad’s dismission, and that now he was fetched out of prison; for the king bids, ‘carry him back unto Ammon the governor,’ I Kings 22:26. If so, then Micaiah had the advantage by one flattering sermon to have gotten his liberty and the king’s favour to boot. Yet to the dungeon he will go again, rather than prostitute the word to Ahab’s lust. Blessed Paul was of the same mind: ‘Wherein,’ speaking of the gospel, ‘I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound,’ II Tim. 2:9. As if he had said, ‘They shall never make me enslave that neither in prison nor at the block.’ No doubt Paul might have been free, could he have been content the word should have been bound. But he was too faithful to procure his liberty with imprisonment of the truth by a sinful silence. If ever it was a time of temp¬tations to ministers—and there were need to stir them up in it to keep the word of God’s patience—it is in these last dreggy days of the world, of which it is prophesied, ‘men shall not endure sound doctrine.’ Now therefore, to bear witness to the truth, and to make full proof of their ministry in such a perverse and froward generation, needs more greatness of spirit than flesh and blood can help them to. It is no trial for a minister to speak truth freely among its friends, but among those that despise it, and are enraged with the messenger for delivering his errand. This made the confession of our Lord so glorious, I Tim. 6:13. It was before Pontius Pilate, a bloody enemy against him and the truth he witnessed to. Therefore our people may well bear with us when we speak freely in God's name; yea, though we come upon their ground, and our message rifles their consciences. We have it in our commission: ‘I have set thee for a tower and a fortress among my people, that thou mayest know and try their way,’ Jer. 6:27. If a warrant lies but in a constable's hand to search your house, you cannot be angry with him for doing his office, because you dare not stand betwixt him and the displeasure of his prince, should he neglect it.

EXHORTATION TO MINISTERS to whom this sword is specially committed 2/3

But, to return to the exhortation in hand. O, let us that are ministers of the gospel give up ourselves to the study of the word. We are, as one well calls us, but ‘younger brethren’ to the apostle. Ministerial gifts were left them by Christ, as the inheritance by the father to his eldest son and heir. But we must work for our living. They had their knowledge of the word, as Jacob his venison, brought to their hand without hunting; but if we will know the mind of God, we must trace it out by our diligence; but ever taking prayer in our company. This I am sure was Paul’s charge to Timothy, ‘Give attendance to reading,’ I Tim. 4:13. Follow thy book close, O Timothy, and ‘Meditate upon these things; give thyself wholly to them,’ ver. 15. z+< J@bJ@4H ÆF24, in his totus sis—be wholly taken up therewith. And mark why: ‘That thy profiting may appear to all;’ that is, that thou mayest appear to be a growing preacher to those that hear thee. O how shall the people grow if the minister doth not? And how shall he grow, if he doth not daily drink in more than he pours out? That minister must needs spend upon the stock that hath no comings in from a constant trade in his study. If the nurse doth not feed, and that more than another, she may soon bring herself and child into a consumption. As we would not therefore see the souls that hang on our breasts languish for want of milk, or our¬selves faint in our work, let us endeavour our recruits be suitable to our expense. Study and pray: pray and study again. Think not your work is done for all the week when the Sabbath is past. Take a little breath, and return to thy labour; as the seedsman sits down at the land's end to rest himself a while, and then rises up to go before the plough again. We have reason to be more choice of our time then others, because it is less our own. There is none in thy par¬ish but have a share in it. We are thieves to our people’s souls when we do not husband it to their best advantage. ‘All...are yours; whether Paul, or Apollos, or Cephas;’ yours for the service of your faith. Is the parent bound to husband his estate and time for the provision of his children? And should not the spiritual father have as natural affection to his people? How great a labour this must needs be both to mind and body, did they understand, they would both more pity, and encourage, his minister in his work. God move your hearts to it whom he hath blessed with faithful labourers. Help them in their study for you, by easing them of their worldly cares for themselves. Some people may thank themselves that their provision is so mean, by being accessory to the minister’s distractions in his work and diversion from his calling. For, by their oppression or purloin¬ing his livelihood, they force him in a manner to turn worldling; and the time which he should spend in providing bread for their souls is laid out to get bread for his family’s bodies.

Second Duty. In the pulpit use no other sword but this, and handle it faithfully. Remember whose errand thou bringest, and deliver it, 1. Purely. 2. Freely.

1. Use the sword of the word purely. And that in a threefold respect: (1.) Pure from error. (2.) Pure from passion. (3.) Pure from levity and vanity.

(1.) Pure from error. Think it not enough your text is Scripture, but let your whole sermon be also such—I mean agreeable to it. Thou art an ambassador, and as such bound up in thy instructions. Take heed of venting thy own dreams and fancies in God’s name. ‘He that hath my word, let him speak my word faithfully,’ Jer. 23:28—that is, purely, without embasing or mingling it with his own dreams. So he expounds himself, ‘What is the chaff to the wheat? saith the Lord.’ All is chaff besides the pure word of God; and what hath it to do to be blended with it? Such a one may fear lest God from heaven should give him the lie while he is in the pulpit. O stamp not God’s image on thine own coin. We live in high-flown times. Many people are not content with truths that lie plain in the Scripture. And some, to please their wanton palates, have sublimated their notions so high, till they have flown out of the sight of the Scripture, and unawares run themselves with others into dangerous errors. Be well assured it is a truth, before thou acquaintest thy people with it. If thou wilt play the mountebank, choose not the pulpit for thy stage. Make not experiments upon the souls of thy people, by delivering what is doubtful and hath not abode the trial of the furnace. Better feed thy people with sound doctrine, though plain meal; than that thou shouldst, with an outlandish dish, light on a wild gourd that brings death into their pot.

(2.) Pure from passion. The pulpit is an unseemly place to vent our discontent and passions in. Beware of this strange fire. The man of God must be gentle and meek, and his words with meekness of wisdom. The oil makes the nail drive without split¬ting the board. The word never enters the heart more kindly, than when it falls most gently. ‘Ride prosperously, because of truth and meekness,’ Ps. 45:4. Be as rough to thy people's sins as thou canst, so thou beest gentle to their souls. Dost thou take the rod of reproof into thine hand? Let them see that love, not wrath, give the blow. Nurses are careful that they do not heat their milk, knowing that it will breed ill blood in the child that sucks it. The word preached comes indeed best from a warm heart, but if there goes a feverish heat withal, it breeds ill blood in the hearers' thoughts, and prejudice to the person makes him puke up the milk. God knows I speak not against the minister’s zeal, so it be from above, ‘pure’ and ‘peaceable.’ Save all thy heat for God, spend it not in thine own cause, and it was enough God heard it. But when a sin was committed immediately against God, this meek man can be all of a flame: ‘Who is on God's side? who?’ He may take most liberty in reproving his people's sins against God, that takes least liberty in his own cause, and who hath a grave ready to bury injuries done to himself in.