Excerpted from “The Christian Soldier” by Thomas Watson

Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” 2 Corinthians 13:5.

This is a duty of great importance: it is a parleying with one’s own heart, Psalm 77:6. “I commune with my own heart.”

Self-examination in itself is difficult:

• It is a work of self-reflection; it lies most with the heart. It is hard to look inward. External acts of religion are easy; to lift up the eye to Heaven, to bow the knee, to read a prayer—this requires no more labor than for a Catholic to count over his beads; but to examine a man’s self, to turn in upon his own soul, to take the heart as a watch all in pieces, and see what is defective; this is not easy. Reflective acts are hardest. The eye can see everything but itself. It is easy to spy the faults of others—but hard to find out our own.
• Examination of a man’s self is difficult, because of self-love. As ignorance blinds, so self-love flatters. Every man is ready to think the best of himself. What Solomon says of love to our neighbor is most true of self-love; “it hides a multitude of sins,” Proverbs 10:12. When a man looks upon himself in the looking-glass of self-love, his virtues appear greater than they are, and his sins less. Self-love makes one rather excuse what is amiss, than examine it.

As self- examination is in itself difficult, so it is a work which we are hesitant to perform for these reasons:

• Consciousness of guilt. Sin clamors inwardly, and men are loathe to look into their hearts lest they should find that which should trouble them. It is little pleasure to read the hand writing on the wall of conscience.
• Foolish, presumptuous hopes keep men from it: they fancy their estate to be good, and while they weigh themselves in the balance of presumption, they pass the test. Many take their salvation on trust.  How confident are some of salvation—yet never examine their title to Heaven.
• Men like to rest in the good opinions of others: how vain this is! Alas, one may be gold and pearl in the eye of others—yet God may judge him reprobate silver! Bystanders can but see the outward behavior—but they cannot tell what evil is in the heart. Fair streams may run on the top of a river—but vermin may lay at the bottom.
• Men hesitate to examine themselves, because they do not believe Scripture. The Scripture says, “The heart is deceitful above all things and beyond cure. Who can understand it?” Jeremiah 17:9. The heart is the greatest impostor. It will persuade that a slight tear is repentance; a lazy desire is faith.

In self-examination great advantage will accrue to us: the benefit is great whichever way things turn. If upon examination we find that we have not saving grace—then the mistake is discovered, and the danger can be prevented. If we find that we have saving grace—we may take the comfort of it. How glad was he who had “found the pearl of great price?” He who upon search finds that he has but the least degree of grace, is like one who has found his box of evidences; he is heir to all the promises, and in a state of salvation!

So that we would be successful in our self-examination, let us desire God to help us to find out our hearts, Job 34:32. “That which I see not teach you me.”—Lord, take off the veil; show me my heart; let me not perish through mistake, or go to hell with hope of Heaven. “Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting.” Psalm 139:23-24.

Excerpted from “The Christian Soldier” by Thomas Watson

Meditation may be described as a holy exercise of the mind; whereby we bring the truths of God to remembrance, and do seriously ponder upon them and apply them to ourselves.  It is a serious thinking upon God. It is not a few transient thoughts that are quickly gone—but a fixing and staying of the mind upon heavenly objects.

Upon what should we meditate?

1. Meditate seriously upon the CORRUPTION of your nature. We have lost that pure holy frame of soul that we once had. There is a sea of sin in us. Our nature is the source and seminary of all evil. The meditation of this would be a means to pull down our pride. Even those who have grace have cause to walk humbly.

2. Meditate seriously upon the death and passion of CHRIST. His soul was overcast with a cloud of sorrow when he was conflicting with his Father’s wrath; and all this we ourselves, should have suffered, Isaiah 53:5. “He was wounded for our transgressions.” As David said, “Lo, I have sinned—but these sheep, what have they done?” 2 Sam. 24:17. So we have sinned—but this Lamb of God—what had he done?

The serious meditation of this would produce repentance and fill our hearts with love for Christ ..

3. Meditate on your EVIDENCES for heaven. What have you to show for Heaven, if you should die this night?

• Was your heart ever thoroughly convinced of sin? Did you ever see yourself lost without Christ? Conviction is the first step to conversion. 
• Has God ever made you willing to take Christ upon his own terms? Zech 6:13. “He shall be a priest upon his throne.” Are you as willing that Christ should be upon the throne of your heart to rule you—as well as a priest at the altar to intercede for you? Are you willing to renounce those sins to which the bias of your heart does naturally incline?
• Do you have the indwelling presence of the Spirit? If you have, what has God’s Spirit done in you? Has he made you of another spirit? meek, merciful, humble? Is he a transforming Spirit? Has he left the impress of its holiness upon you?

4. Meditate on God’s severity against SIN. Every arrow in God’s quiver is shot against sin. Sin burned Sodom, and drowned the old world. Sin kindles hell. If when a spark of God’s wrath flies into a mans conscience, it is so terrible, what is it when God ‘stirs up all his wrath”? Psalm78:38. The meditation of this would frighten us out of our sins. There cannot be so much sweetness in sin—as there is sting. How dreadful is God’s anger! Psalm 90:11. “Who knows the power of his wrath?”

6. Meditate on ETERNAL LIFE. 1 John 2:25. “This is his promise, even eternal life.” Life is sweet, and this word eternal makes it sweeter. This lies in the immediate vision and fruition of God.

What are the benefits of Holy meditation?

1. Meditation makes the Word preached to profit; it works it upon the conscience. As the bee sucks the honey from the flower, so by meditation we suck out the sweetness of a truth.

2. Holy meditation quickens the affections. “Oh, how I love your law! I meditate on it all day long.” Psalm 119:97.  As the musing on worldly objects makes the fire of lust burn; the musing on injuries makes the fire of revenge burn; just so, meditating on the transcendent beauties of Christ, would make our love to Christ flame forth.

3. Meditation has a transforming power in it. The hearing of the Word may affect us—but the meditating upon it does transform us. Meditation stamps the impression of divine truths upon our hearts.

4. Meditation produces reformation. Psalm 119:59. “I have considered my ways and have turned my steps to your statutes.” Did but people meditated on the damnableness of sin; they would realize that there is a rope at the end of it, which will hang them eternally in hell; they would break off a course of sinning, and become new creatures. Let all this persuade us to holy meditation. I dare be bold to say that if men would spend but one quarter of an hour every day in contemplating heavenly objects, it would leave a mighty impression upon them, and, through the blessing of God might prove the beginning of a happy conversion.

Excerpted from “The Christian Soldier” by Thomas Watson

Prayer is a duty which keeps the trade of piety flowing. When we either join in prayer with others, or pray alone, we must use holy violence. It is not eloquence in prayer—but violence carries it. Theodorus, speaking of Luther, “once (says he) I overheard Luther in prayer: with what life and spirit did he pray! It was with so much reverence, as if he were speaking to God—yet with so much confidence, as if he had been speaking to his friend.” There must be a stirring up of the heart, 1. To prayer. 2. In prayer.

1. There must be a stirring up of the heart TO prayer, Job 11:13. “If you prepare your heart, and stretch out your hands toward him.” This preparing of our heart by holy thoughts and ejaculations. The musician first tunes his instrument, before he plays.

2. There must be a stirring up of the heart IN prayer. Prayer is a lifting up of the mind and soul to God, which cannot be done aright without offering violence to one-self. The names given to prayer imply violence. It is called wrestling, Gen. 32:24. and a pouring out of the soul, 1 Sam. 1:15; both of which imply vehemency. The affection is required as well as invention. The apostle speaks of an effectual fervent prayer, which is a parallel phrase to offering violence.

That we may offer violence to ourselves and by fervency feather the wing of prayer, let these things be duly weighed.

• The majesty of God with whom we have to do. He sees how it is with us in prayer, whether we are deeply affected with those things we pray for. “The king came in to see the guests,” Matt. 22:11. So when we go to pray, the King of glory comes in to see in what frame we are; he has a window which looks into our breasts, and if He sees a dead heart, he may turn a deaf ear. Nothing will sooner make God’s anger wax hot, than a cold prayer.
• Prayer without fervency and violence is no prayer; it is speaking, not praying. Lifeless prayer is no more prayer than the picture of a man is a man. To say a prayer, is not to pray; Ashanius taught his parrot the Lord’s Prayer. It is the violence and wrestling of the affections that make it a prayer, else it is no prayer.
• The zeal and violence of the affections in prayer best suits God’s nature. He is a spirit, John4:24. and surely that prayer which is full of life and spirit is the savory food he loves, 1 Peter 2:5. “Spiritual sacrifices acceptable to God.” Spirituality and fervency in duty, is like the spirits of wine, which are the more refined part of the wine. Bodily exercise profits nothing. It is not the stretching of the lungs—but the vehemency of the desire, that makes music in God’s ears.
• Consider the need we have of those things which we ask in prayer. We come to ask the favor of God; and if we have not his love, all that we enjoy is cursed to us. We pray that our souls may be washed in Christ’s blood, and if he washes us not, “we have no part in him.” Such are these mercies that if God denies us, we are forever undone. Therefore what violence we need to put forth in prayer. When will a man be earnest, if not when he is begging for his life?
• Let it provoke violence in prayer, to consider, that those things which we ask, God has a mind to grant. If a son asks nothing but what his father is willing to bestow, he may be the more earnest in his suit. We go to God for pardon of sin, and no work is more pleasing to him than to seal pardons. Mercy is his delight, Micah 7:18. We pray to God for a holy heart, and this prayer is according to his will, 1 Thes. 4:3. “This is the will of God, even your sanctification”. We pray that God would give us a heart to love him. How pleasing must this request must be to God! This, if anything, may excite prayer, and carry it in a fiery chariot up to Heaven, when we know we pray for nothing but that which God is more willing to grant than we are to ask.
• No mercy can be bestowed on us but in a way of prayer. Mercy is purchased by Christ’s blood—but it is conveyed by prayer. All the promises are bonds made over to us—but prayer puts these bonds in suit. The Lord has told Israel with what rich mercy He would bespangle them; he would bring them to their native country, and that with new hearts, Ezek. 36. The breast of God’s mercy is full—but prayer must draw the breast. Surely, if all other ways are blocked up, there’s no good to be done without prayer; how then should we ply this oar, and by a holy violence stir up ourselves to take hold of God.
• It is only violence and intenseness of spirit in prayer that has the promise of mercy affixed to it. Matt 7:7. “Knock, and it shall be opened.” Knocking is a violent motion. The Aediles among the Romans had their doors always standing open, so that all who had petitions might have free access to them. God’s heart is ever open to fervent prayer. Let us then be fired with zeal, and with Christ pray yet more earnestly. It is violence in prayer which makes Heaven-gates fly open, and fetches in whatever mercies we stand in need of.
• Large returns God has given to violent prayer. The dove sent to Heaven has often brought an olive leaf in its mouth: Psalm 34:6. “This poor man cried, and the Lord heard him.” Crying prayer prevails. Daniel in the den prayed and prevailed. Prayer shut the lion’s mouth and opened the lion’s den. Sleidan reports of Luther, that perceiving the interest of piety to be low, he betook himself to prayer; at length rising off his knees, he came out of his closet triumphantly, saying to his friends, “We have overcome; we have overcome!” At which time it was observed that there came out a proclamation from Charles the Fifth, that none should be further molested for the profession of the gospel. How may this encourage us and make us hoist up the sails of prayer when others of the saints have had such good returns from the holy land.
• That we may be the more violent in prayer, it is good to pray with a sense of our needs. A beggar that is pinched with poverty, will be earnest in craving alms. Christian, review your needs; you need a humble, spiritual frame of heart; you need the light of God’s countenance; the sense of need will quicken prayer. That man can never pray fervently who does not pray feelingly. How earnest was Samson for water when he was ready to die, Judges 15:18. “I die for thirst!”
• If we would be violent in prayer, let us beg for a violent wind. The Spirit of God is resembled to a mighty rushing wind, Acts 2:2. Then we are violent, when this blessed wind fills our sails, Jude, verse 20, “Praying in the Holy Spirit.” If any fire be in our sacrifice, it comes down from heaven.

Excerpted from “The Christian Soldier” by Thomas Watson

When we come to the Word preached, we come to a business of the highest importance, therefore should stir up ourselves and hear with the greatest devotion. Luke 19:48. “All the people were very attentive to hear him.” In the Greek it is “they hung upon his lip.”—When the Word is dispensed, we are to lift up the everlasting doors of our hearts, that the King of glory may enter in!

When we come to the Word, and stir up ourselves to hear with devotion, consider,

1. That it is God himself, who speaks to us! If a judge gives a verdict upon the bench—all listen. If a king speaks—all pay attention. When we come to the Word, we should think thus with ourselves—we are to hear God in this preacher! Therefore Christ is said—to speak to us from Heaven, Heb. 12:25. Christ speaks in his ministers, as a king speaks in the person of his ambassador. When Samuel knew it was the Lord who spoke to him, he lent an ear, 1 Sam. 3:10. “Speak Lord, your servant hears!” Those who slight God speaking in His Word—shall hear him speaking to them in his wrath, Psalm 2:5. “Then shall he speak unto them in his wrath!” “Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels!” Matt 25:41.

2. Let us consider the weightiness of the matters delivered to us. As Moses said to Israel, Deut. 30:19. “I call Heaven and Earth to record this day, that I have set before you life and death.” We preach to men of Christ and of eternal recompenses; here are the weighty matters of the law; and does not all this call for serious attention? There is a great deal of difference between a common news article read to us, and a letter of personal business, wherein our whole land and estate is concerned. In the Word preached our eternal salvation is concerned; here we are instructed to the kingdom of God, and if ever we will be serious, it should be now! Deut. 32:47. “It is not a vain thing for you, because it is your life.”

3. If the Word is not regarded—it will not be remembered. Many complain they cannot remember; here is the reason, God punishes their carelessness in hearing—with forgetfulness. He allows Satan to take away the Word from them, Matt. 13:4. “The fowls of the air came and devoured the seed.” The Devil always comes to church—but it is not with any good intent; he takes away the Word from men. How many have been robbed of the sermon and their souls both at once!

4. It may be the last time that God will ever speak to us in His Word. It may be the last sermon that ever we shall hear; and we may go from the place of hearing—to the place of damning. Did people think thus when they come into the house of God, “perhaps this will be the last time that God will counsel us about our souls, perhaps this is the last time that ever we shall see our minister’s face,” with what devotion would they come! how would their affections be all on fire in hearing? We give great attention to the last speeches of friends. A parent’s dying words are received as oracles. Oh, let all this provoke us to diligence in hearing; let us think this may be the last time that Aaron’s bell shall sound in our ears, and before another day—we shall be in another world!

The call to battle, the order to go to war issues from the Commander and Chief and moves downward through the chain of command until it rests upon the military unit(s) that will engage the enemy. Unit commanders prepare their combat forces to engage and defeat the enemy, with the goal of walking victoriously off the battlefield. However, no matter how well trained their combat soldiers might be, no matter how advanced their weaponry, victory in battle will elude them if individual soldiers will shrink from their duties in the face of the enemy. In addition to being sufficiently trained and well equipped, the combat soldier also needs to have the ‘heart of a warrior’. 

The same is true for the Christian soldier who would be effective for the Kingdom of God.

In the 17th Century, Puritan preacher and author Thomas Watson called the preparation of the Christian Soldier ‘provocation to duty’. He further defined it as:

“Provoking ourselves to duty, implies an uniting, and rallying together all the powers of our soul, setting them on work in the exercises of piety. A man must say to his thoughts, “be fixed on God in this duty;” and to his affections, “serve the Lord without distraction.” Matters of piety must be done with intenseness of spirit.”

He then describes seven duties required of a Christian soldier who would deveop a ‘warrior’s heart’:

1. The Reading of the Word.
2. The Hearing of the Word.
3. Prayer.
4. Meditation.
5. Self-examination.
6. Sanctifying the Lord’s Day.
7. Holy conversation.

Future blogs will summarize these duties and their benefit in preparing the Christian soldier for battle and developing the ‘heart of a warrior’.