Case. 2. The second case respects the manner of duties: they must be done with vehemency and complacency. Now here arise two cases
1. Whether the children of God may not be surprised sometimes with perfunctory deadness? Can their souls go out to God always 'with holy fervour and holy ardencies?
2. Whether wicked men may not by high impulses be raised into 'extraordinary quickness in duties of worship? and whence this comes?
First, Whether the children of God may not be surprised sometimes with perfunctory deadness? &c. I answer -
1. It may be so indeed. Sometimes their affections are like the faint hands of Moses, that flag and hang down: Gal. v. 17, 'The flesh lusteth against the spirit, so that they cannot do the things they would.' So Paul complains, Rom. vii. 18, 'How to perform that which is good, I find not;' he could not katergazein, go through with his work; like a sick man, that cannot do what he would.
2. Though there may such deadness fall upon them, yet still there is a willing bent of the heart towards God. Graces that live may not always be lively: there is a living faith and a lively faith; and there may be deadness in the children of God, though there be not an utter death. Look, as our saviour found in his own experience when he was to suffer for us, just so it is with us when we come to perform duty. In Christ the manhood sank by a just aversation at the greatness of his sufferings; therefore, Mat. xxvi. 41, 'The spirit is willing but the flesh is weak;' the flesh - that is, the manhood - is not able to bear such a brunt, though the spirit had freely given it up. So the inward man goes out to God freely, though there be the outward reluctation of the carnal man: Rom. vii. 22, 'I delight in the law of God after the inward man.' Though there were strugglings, yet the bent of his heart was toward God. This will appear, because the children of God in such indispositions are not idle, but seek; they are seriously displeased with the distempers and uncomfortableness of their souls, as appears by their strugglings with God and striving with themselves. By their strugglings with God: Ps. cxix. 28, 'Strengthen thou me according to thy word;' and ver. 32, 'I will run the way of thy commandments, when thou shalt enlarge mine heart.' When they have felt their straits and deadness, they would fain be set free; and so, by their striving with themselves, weariness and deadness may seize upon the heart in prayer, but then a christian bestirs himself. Always you shall find when the children of God are calling upon God they are calling upon themselves; there are resuscitations and awakenings of their drowsy souls. Therefore it is said, Isa. lxiv. 7, 'There is none that calleth upon thy name, that stirreth up himself to take hold of thee,' There must not only be a calling upon God, but a stirring up ourselves: Ps. lvii. 8, saith David, 'Awake up, my glory; awake, psaltery and harp: I myself will awake early.' It is not a sign of no grace to be troubled with indispositions; but it is a sign of no grace to rest in them.
Secondly, May not wicked men by high impulses be raised into extraordinary quickness in duties of worship? and whence comes this?
Ans. This may be, and there are many causes of it in a hypocrite. It may come from the constraints of carnal ends: delight may carry us on freely in the outward part of worship; joy is the strength of the soul. We are more ready in that which we delight in. In superstitious men it comes sometimes from fanatic delusions and transportations. False experience may whet the wit, though the heart be not made the more humble or holy. And sometimes, in carnal men in distress, it may come from unsound fervour of carnal affections, and they may seek their earthly comforts with a great deal of earnestness. The motions of lust are always violent and rapid; and a carnal spring may send forth a high tide of affection. You know it is said, Hos. vii. 14, 'They howl upon their beds for their corn, wine, and oil;' their prayers may be sharpened to howling when they are pleading for the concernments of the belly. But most usually it doth arise from the quickness and vivacity of nature. In youth, where there hath not been a great waste of spirits, usually there is a kind of natural vehemency. And some men we see are of temper fierce and earnest; and they may seem very affectionate and loud in language, vehement in expression, and all this out of the eagerness of the bodily spirits, and mere heat and contention of nature; but all this while they have no spiritual affections. As I have read of Graccus, that was so earnest in speech that one was wont to come to him and sound a retreat to his spirit, ut revocaret eum a nimia contentione dicendi - that he might call him from too great a contention of speech. It is with many men now as with a bell, which is carried by its own sway. Now it is a dangerous folly to mistake everything for grace. I confess there is a great deal of use of this vivacity of nature, it serves to deliver and set off vehement affections; but lungs and sides must not be mistaken for grace, and the agitations of the bodily spirits for the impressions of the Holy Ghost. Men may work themselves into a great heat and vehemency by the mere stirring of their bodily humours; and it is easy for men of an affectionate temper to put on a passion, though their hearts be not affected; as corrupt lawyers can plead on either side with a like earnestness. We cheat ourselves with common operations. Parts can furnish the tongue with matter, and an eager spirit can supply the room of christian affections. As a man by overmuch contention of speech may seem to be mightily transported and raised in declaiming against sin, when in the meantime he hath no true indignation against it, and so is but ' like sounding brass or a tinkling cymbal,' 1 Cor. xiii.
1. There are men that cannot contain themselves in prayer when they are but a little heated and agitated, and yet have no raisedness of affection, no earnest pursuits and reachings-forth after God in their souls; it is the travail of the body only, and not the travail of the soul. David supposeth that there may be crying to God with the tongue when the heart regards iniquity; Ps. lxvi. 18, 'if I regard iniquity in my heart, the Lord will not hear me.' There may be a forcing of nature into expressions when no serious indignation is kindled in the heart against sin, and an aversion of heart to holiness. St Austin made zealous prayers that God would mortify his lusts; but his heart would always object, Noli modo, &c. - Lord, do not hear me just now; I am afraid lest God should hear me. At least their hearts do not pray in prayer, notwithstanding this outward vehemency of their tongue.
Ques. But you will say, How shall we discern this false vehemency from that which is true, and that which is holy fervour and going out of the spirit towards God? It may be tried by the irreverence of your souls in prayer, and carelessness of your souls after prayer.
1. By the irreverence of soul in prayer. When there is not a due consideration of the nature and presence of God, certainly it is a natural transportation; when men are drawn out to a great heat of affection yet no reverence of God. In a distempered heat in prayer or preaching men are apt to forget themselves; they do not consider to whom or before whom they speak, therefore they are 'rash to utter anything with their mouth,' Eccles. v. 1, 2. Men may be hasty to utter words though there be no due affection and reverence in the spirit. A true earnestness of spirit makes us remember God the more, because we are enjoying communion with God; but a false earnestness is counted but babbling. Mat. vi. 7, our Saviour speaks of those 'that thought to be heard for their much speaking.' Carnal worshippers place much in this, in their vehement pronouncing; as Baal's priests, Elijah bids them 'cry aloud,' 1 Kings xviii. 27; so they place much in the mere extension of their voice, and crying aloud.
2. It may be discerned by the carelessness of their souls after prayer; when men are vehement in worship, and never look after the effects of worship. Usually men throw away their prayers, as children shoot away their arrows, and never look after them. True vehemency will stir up a like earnestness in the expectations and endeavours of the soul: Ps. lxxxv. 8, 'I will hear what God the Lord will speak.' There will be hearkening after the success of such earnest prayers that have been poured out with height of affection. Now to pray against sin and not strive against it, and not to look after the return of it, shows a false heart, and that it was but a feigned and personated heat, like acting of a part upon a stage, till the task of prayer was over. Desire is a vigorous bent of the soul; it is an active affection, that will put men upon endeavours; and you will be stirring, waiting, seeing how your prayers are accomplished; otherwise it is but a passion put on for a time. When a man prays vehemently for grace, and then goes 'out and sins against his prayers, how can those prayers be right? it is but an empty declamation, especially if men confute their own prayers with their lives; like those that sacrificed to Esculapius, and prayed for health, but kept on their riotous feasts.
Case 3. The third case is concerning the end of duties, Whether or no the children of God may not reflect sometimes upon a carnal end in duties of worship? And how far is it a note of insincerity?
I answer in several propositions -
1. The best trial of a christian is in his duties of worship. If at any time, there he may discern the effects and operations of the new nature, and the actings of grace in his own soul; for there sins are most checked, there he comes more solemnly to exercise his grace, there his addresses are immediately to God. It argues much of unmortifiedness to have carnal reflections when we are conversing with God. It is God's complaint, Jer. xxiii. 11, 'Both the prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord.' To conceive those fleshly motions in God's house is a matter of high aggravation; for here we come to set up grace in authority most solemnly, and act it in the highest way of operation towards God.
2. As a christian is tried in his duties, so our duties are tried by our designs and aims. It is not the excellency of the outward address, it is not the vehemency of the inward affection, but the integrity of the end and aim towards God. Practice may be overruled by custom; excellency of speech may be drawn forth upon carnal impulsions; affections may be made violent by lust: but the genuine birth of the spirit is the end and aim we propose to ourselves. And therefore a child of God can appear to God's omnisciency for his love to him. Human infirmities may make us fail in all other parts of duty, but grace will set the end right, which is usually proportioned to the frame of the heart. As the heart is, so is the end. This is the great differencing circumstance: Prov. xvi. 2, 'The Lord weighs the spirits, quo animo; with what end and aim an action is done. Christ saith, 'The light of the body is the eye,' Mat. vi. 22. A single aim and intent towards God is the best discovery of our sincerity in religious duties.
3. Yet notwithstanding the carnal part will be interposing and vexing the spirit with carnal aims, as the daughters of Heth vexed Rebecca, Gen xxvii. 46. In the best duties we ever perform we plough with an ox and an ass. When we come to do good, evil will be present: Rom. vii. 21, 'I find then a law, that when I would do good, evil is present with me.' And as evil, so also evil aims; I know no difference. Corruption may cast in vain-glorious glances, or covetous thoughts and reflections upon external advantages, as well as blasphemies and sins of another nature.
4. Though the carnal nature may vex the new nature with those carnal reflections, yet there is a sensible difference still between them and others, because grace hath the strongest influence. And though there be carnal reflections, yet there are not carnal principles: these are but collateral and supervenient glances, not the main motives and chief reasons of their worship, which are obedience and love to God. It is hypocrisy to act in design, but this they do not; though carnal aims run in their minds too much, yet when they do, they are resisted there. As when Abraham had divided the sacrifices, 'the fowls came down; but Abraham drove them away,' Gen. xv. 11; so when we come to pour out our spirits in duties of religion, the fowls may come, carnal thoughts may rush into our minds; but they do not rest there, the soul drives them away. The constant bent and aim of the spirit is to serve God and enjoy communion with God, though these carnal reflections may encumber their souls. Therefore a christian is to try himself by the mainspring of his soul - what is the weight, the poise within to worship; for a christian hath a double principle, flesh and spirit, but not a double heart; a hypocrite hath a double heart; he doth but put on a pretence of worship, and useth it in design. It is true, we cannot come into the presence of God without sin, yet a child of God will come without guile. He cannot bring a pure heart absolutely clean, but he brings a true heart, Heb. x. 22; the desire of his soul is towards God; and the chief reason that puts him upon worship is to glorify and enjoy God.
Doct. 3. This sensible difference between the duties of the godly and the wicked is occasioned by the influence and efficacy of faith.
Here I shall state - (1.) What this faith of Abel was; (2.) I shall handle the general case.
First, What this faith of Abel was.
1. There was a faith of his being accepted with God when his service was suited to the institution. He believed that God would by some visible testimony manifest his acceptation. Such a promise was intimated to them, as appears by God's expostulation with Cain: Gen. iv. 7, 'If thou doest well, shalt thou not be accepted?' As if God should have said, Did I promise to accept any other service but what was conformed to my appointments? There was a belief of God's essence and attributes, and a consequent love to him, willing to give God the best.
2. It was a faith in the general rewards and recompenses of religion. Abel looked to the good things to come, and so his hopes had an influence upon his practice; Cain's heart was altogether chained to earthly things, therefore he looks upon that as lost which was spent in sacrifice. This may also be probably collected out of Gen. iv. 8, 'And Cain talked with (or said to) Abel his brother.' Here is mention of some speech of Cain to Abel, but it is not expressly set down what the discourse was. Indeed in the Hebrew text there is a pause extraordinary, implying some further matter to be added. The Septuagint adds, 'And he said to Abel, Let us go out together into the field.' The Targum of Jerusalem reads it thus, 'And Cain said to Abel his brother, Let us go out into the field. And it came to pass when they were in the field, Cain said to his brother, There is no judge, no judgment, no other world, no reward for the just, no vengeance for the wicked; neither did God make the world in mercy, nor in mercy was thy sacrifice accepted.' All which when Abel had denied, in the height of that discourse, Cain rose up and killed him. From whence we may collect that the faith that had an influence upon his sacrifice was faith in the general rewards and compensations of religion.
3. It was a faith in the Messiah to come. The first-born of God was typed out in those first-fruits, and therefore is Christ called 'the Lamb slain from the foundation of the world,' Rev. xiii. 8; that is, in those offerings and sacrifices. And this is the apostle's drift in this place; they had a promise, 'That the seed of the woman should break the serpent's head;' and in those darker times Abel had a faith in this promise, and this faith bettered his offerings. All the patriarchs obtained that renown they had in the churches of Christ by faith in the Messiah. Out of that expectation he brought a well-beseeming sacrifice to God. In these times of the gospel all is more clear and open, and therefore God requires more from us; the persuasions of faith are greater, therefore the operations of faith must be greater too.
Secondly, For the reasons of the point, Why faith makes this difference between worship and worship, that it makes the duties and worship of believers to be so different from that of carnal men?
1. I answer, because it discerneth by a clearer light and apprehension. Faith is the eye of the soul. A beast liveth by sense, a man by reason, and a christian by faith. By sense a beast discerneth what is convenient and inconvenient to their manner of life; reason guides ordinary men in their choice and course of affairs; but faith is the light of a christian in the whole business of this life, but chiefly in his worship. Now the discerning work of faith is conversant both about God as the object of worship, and about the work itself; in short, to represent the truth of God's being and the worth of God's service.
[1.] To represent to us the truth of God's being: faith 'seeth him that is invisible,' Heb. xi. 27. Every natural man is an inward atheist, because he wants the light of faith; he cannot see God, therefore he does but serve God as he would serve an idol; all their worship is customary, and done in obedience and conformity to the common practice. As the scoffer said of the worship of God, Eamus ad communem errorem - Let us go to the common error and mistake. Certainly their hearts are not touched with the sense of God's being; and therefore the first and general act of faith in and about duties of worship is wanting, which is to keep the heart aweful by a clear sight and apprehension of God: Heb. xi. 6, 'He that cometh to God must believe that he is.' The great work of faith, and that which is the foundation of all, is to help us to proper thoughts and conceptions of God - a thing which wicked men can never attain to; for though they are able to discourse of God's attributes, though they have a naked model and idea of the truth of religion, yet in worship they know not how to raise their hearts into a due apprehension of God. But as the heathens abused their gnooston theou, and their practical thoughts in worship were gross carnal imaginations, Rom. i. 22; so do these, they never have fresh and aweful thoughts of God. Now this troubles the children of God when faith is drowsy, and they are not able to form proper and becoming thoughts of God in their worship and invocation; so that this first thing is of great advantage and putteth a difference between worship and worship. Faith keeps God in the view of the soul.
[2.] Faith discerns the worth of his service. When we look upon duty with a carnal eye, the soul is prejudiced, and we consider it as a sour task and rigid exaction, and so the soul drives on very heavily. Now faith convinceth of the worth of divine service, and representeth more of privilege than of burden in it. In the eye of faith, service is an honour and duty a privilege: Ps. lxxiii. 28, 'It is good for me to draw near God.' Mark, it is not only meet or just, but good. Faith sees a great deal of excellency and sweetness and privilege in it: and so it makes reason and the sanctified judgment to issue forth a practical decree, 'It is good,' which sways and determines all the operations of the soul. The first inquiry of the creature is, What is lawful? then, What is possible? then, What is profitable? Do not leave these questions to the decision of human reason, then you will quickly be discouraged; but put the controversy into the hands of faith, and that will judge it is good, sweet, and easy: Ps. xix. 10, 'Thy testimonies are more to be desired than gold, yea, than much fine gold; sweeter also than the honey and honey-comb.' A carnal man may understand the nature and necessity of duty, but he is not convinced of the worth of it. Faith is an affective light it determines all practical cases on religion's side, and leaves a spiritual esteem upon the soul: Ps. lxxxiv. 1, 'Oh! how amiable are thy tabernacles, O Lord! ' Oh! when shall these be the workings of our spirits? Faith seeth that duty is a reward to itself, that here the noblest faculties are exercised in the noblest work; and therefore if there were no other reward, if there were no heaven, they find such pleasure in the duty that it were allurement enough of itself; as a martyr, when he came to die, said he was sorry that being to receive so much wages, he had done so little work. This makes the soul bend all its strength and all its power in seeking of God. The children of God do duties in another manner, because they look upon God and duty with other eyes.
2. Faith receives a mighty aid and supply from the Spirit of God. Faith plants the soul into Christ, and so receives influence from him; it is the great band of union between us and Christ, and the hand whereby we receive all the supplies of Jesus Christ. Christ lives in us by his Spirit, and we live in him by faith. Until faith come, there can be no vital influence. Wicked men's gifts may be elevated; God may work as author naturae, the author of nature, though not as fons gratiae, the fountain of grace. Therefore it must needs make a difference. What is the vigour of parts to the efficacy of the spirit? Faith draws Christ into the duty, and his Spirit bears a part of the burden: Rom. viii. 26, 'The Spirit' - sunantilambanetai - 'helpeth our infirmities.' We tug, and the Spirit helpeth also. This then is the work of faith, to receive the supplies of grace. An actual faith hath the promise of an actual assistance; and when God's power is glorified, then it is exercised: Ps. lxxxi. 10, 'Open thy mouth wide, and I will fill it.' Look, as little birds open their mouths, and then the great one feeds them; faith is nothing but an opening of the soul upon God, then Jesus Christ gives in a supply of grace.
3. As it receives a mighty aid, so it works by a forcible principle, and that is by love; for 'Faith works by love,' Gal. v. 6. We live by faith, and we work by love. Where faith is, there is love; and where love is, there is work. Affection follows persuasion, and operation follows affection. First there is a persuasion of the love of God, then thankful returns of affection to God, and they are manifested by holy operations for the glory of God. Faith filleth the soul with the apprehensions of God's love, and then maketh use of the sweetness of it, to urge the soul to duty. There is a twofold advantage we have in love: it will be active and self-denying. (1.) Active: it puts the soul upon work; it is a laborious grace, and the spring of all action; therefore labour and love are often joined together in scripture: Heb. vi. 10, 'God is not unrighteous to forget your work and labour of love;' 1 Thes. i. 3, 'Remembering your work of faith and labour of love.' Love will put us upon work for God. Jacob endured much toil for Rachel, because he loved her. Christ gageth Peter upon this point: John xxi. 15, 'Simon Peter, lovest thou me? feed my sheep.' The church of Ephesus, when 'she lost her first love,' she 'left her first-fruits,' Rev. ii. 4. If love be not faint and languid, the soul will be kept open and liberal for God. Love will carry a man through, and poiseth the soul to those holy duties which are tedious and irksome to flesh and blood. (2.) It acteth with self-denial and complacency against carnal ease and present advantage, though it be tedious, and put us upon inconveniences in the world. Inward duties are against carnal affections, outward duties are against carnal interests; yet love will carry them through with delight and complacency: 1 John v. 3, 'This is the love of God, that we keep his commandments, and his commandments are not grievous.' It takes off the natural irksomeness which is in the heart. Love makes a great change in the heart. While the heart is naturally corrupt, sin is a delight, and the commandment is a burden; but when the love of God is let into the heart, corruption is counted the yoke, and duty is counted the delight and pleasure of the soul. The children of God, we hear them complaining, not of the law, but of their own corruption: Rom. vii. 14, 'The law is spiritual; but I am carnal, sold under sin.' Natural men are always quarrelling with their convictions; their conflict is against the light that shines in their mind; but spiritual men are always conflicting with their lusts; and their groans arise from another principle - not because the law requires duty, but because they cannot perform it, by reason of those reluctations that are in their evil natures. Love will carry them to duty that is against the hair and bent of nature. It went much against the heart of Hamor and Shechem to be circumcised, and that rite was odious among the gentiles; yet it is said, Gen. xxxiv. 19, 'That the young man deferred not to do it, because he had a delight in Jacob's daughter.' So though duty be never so much against the bent of nature and the course of worldly advantages, yet duty will be sweet to them, for love will carry them through for the delight they have in Christ: 2 Cor. v. 14, 'The love of Christ constraineth us.' Though he draws trouble upon himself, yet love carries the soul away against all reluctations.
4. It discourseth and pleads with the soul with strong reasons and enforcements. Faith is a notable orator to plead for God; it pleads partly from the mercies, and partly from the promises of God.
[1.] From the mercies of God, both special and common. (1.) God's special love in Jesus Christ. The arguments of faith are dipped in Christ's blood, therefore they have the greater strength and force in the soul: Gal. ii. 20, 'I live by the faith of the Son of God;' and the argument of faith is there intimated by the apostle, 'who loved me, and gave himself for me.' When the soul is backward, faith will say, He freely gave himself for me, shall I not do something for thee that hast left so much glory for me? That hast pardoned so many sins, conveyed so many blessed privileges, estated me in such large hopes, shall I think anything too dear for him? When Christ was to suffer upon the cross, he did not say, This is hard work, and it will cost me dear; I must endure contempt, bitter agonies, and foul ignominy, and be exercised with the wrath of God. No, but he said, 'I come to do thy will, O God;' Heb. x. 7; Father, I come to satisfy thy justice; sinners, I come to save your souls: Isa. liii. 11, 'He shall see of the travail of his soul, and be satisfied.' That word implies both the cost and the gain; it would cost him much agony of spirit, and the gain is implied. He shall see that which he hath travailed for; he shall see a company of children he hath gained to himself. When Christ saw all this, he said, It is enough; so I may rescue these poor souls, I am contented with the temptations of the wilderness, the sorrows of the garden, the ignominy of the cross, the wrath of my Father, the suspension of the comforts of my godhead. Faith comes and represents this to the soul; then the believer cannot say nay: he is overcome, and brought with cheerfulness into God's presence. There is no oratory like that of faith. (2.) Then it argues from common mercies. As Abel, God had blessed his increase, therefore at the year's end he comes to return the fat and fairest to God. Faith reasons with the soul, Wilt thou not honour the God of thy mercies? Thou livest in him, and movest in him, and hast thy being from him; what wilt thou do for God? Faith gives in a bill of blessings - Lo! thus God hath done for thee; he hath given thee life, estate, all kind of comforts; and what honour and service hath been done to God for all this? As that king said, Esther vi. 3, 'What honour and dignity hath been done to Mordechai for this?' The apostle urgeth their common enjoyments: 1 Tim. Vi. 17, 'Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy.' The Lord hath enlarged his hand of bounty; he hath clothed thee, fed thee, and opened the treasures of the sea and land to give thee provisions; what hast thou done for God? Nature abhors unthankfulness. Holy David, 2 Sam. vii. 2, his heart reasons within him, 'I dwell in a house of cedar, but the ark of God dwelleth within curtains;' as if he had said, Here the Lord hath built me a stately house, but what have I done for the ark of God? When you survey the great plenty and bounty of God, it is a wonder you have not such inward discourses in your souls. Carnal men are the more secure and careless of the worship of God for their outward enjoyments; as the sun moveth slowest when it is highest in the zodiac; but the zeal of God's children is heightened, and their thankfulness is quickened.
[2.] Faith reasons from the promises of God, which are the commonplaces and topics of faith from which it gathers arguments. Now the promises that faith urgeth are promises of assistance, acceptance, and reward. Faith seeth assistance in the power of God, acceptance in the grace of God, reward in the bounty and kindness of God.
(1.) It reasons from the promises of assistance. We hate that which we cannot perform. Men love an easy religion, and such as is within the compass of their own strength and power; therefore the apostle shows one of the reasons why carnal men are so prejudiced against the law of God, because they have no power to fulfil it: Rom. viii. 7, 'The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.' Wickedness takes the advantage of weakness, and so the soul is prejudiced. Help engageth to actions; when we know we have no strength, and the burden is heavy, we let it alone. The great excuse of the creature is for want of power. Now faith reasons from the promises of divine assistance, Alas! 'thou art a weak creature, it is true, but God will enable thee: 2 Cor. iii. 5, ' Our sufficiency is of God;' thou mayest be strong in God when thou art weak in thyself: 2 Cor. xii. 10, 'For when I am weak, then am I strong.' An empty bucket may be the sooner filled. To what end hath God laid help upon Christ? The soul saith, I can do nothing but faith replies, 'In the strength of Christ I can do all things,' Phil. iv. 13. Did you ever know a command that requires grace without a promise that God would give grace? Do not entertain jealousies of God without cause. God doth not require work and deny assistance; he doth not desire brick and deny straw. Wait on God, and he will strengthen thee: Ps. xxvii. 14, 'Wait on the Lord; be of good courage, and he shall strengthen thy heart.' Faith encourageth the soul to wait upon God.
(2.) It reasons from the promises of acceptance. Doubts weaken the soul, and jealousy makes the heart faint and the hands feeble, and the soul is burdened in holy duties, and drives on heavily. Distrust will say, Will the Lord regard such a sinner as I am? accept such green figs? regard such weak and spiritless services of such an unworthy creature? Now faith argues, Do you endeavour, God will accept you: 2 Cor. viii. 12, 'If there be first a willing mind, it is accepted according to what a man hath, and not according to what he hath not.' Faith shows how willing Jesus Christ is to accept the service and pardon the defects of his people: Cant. v. 1, 'I have eaten my honeycomb with my honey.' Faith reasons, Thou art afraid to come to God, but to what end serves a mediator? Eph. iii. 12, 'In whom we have boldness and access with confidence by the faith of him.' Faith shows the mediator to the soul and thus argues - Upon whom do you pitch your hopes of success and acceptance? on the worthiness of your own work, or on the worthiness of Christ the mediator? Faith pointeth at Christ, Look, soul, there is an angel with a golden censer stands at the altar; he is ready to perfume the sacrifice. Though your prayers, as they come from you, are unsavoury breath in the nostrils of God, yet there is a mediator to perfume those services; they do not go immediately to God, but pass through a mediator into the hands of God: Rev. viii. 3, 4, 'And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came up with the prayers of the saints, ascended up before God out of the angel's hand.'
(3.) Faith argues from the promises of reward. When the soul is backward, you do not work for nothing or for that which is nothing worth; there is a reward: 2Cor. vii. 1, 'Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.' And they are called, 2 Peter i. 4, ' Exceeding great and precious promises.' In the original it is, ta megista - the greatest things. Now faith saith, If the world can bid more than thy Saviour hath done, choose it. Look, here is the greatest things; if you suffer loss, if your carnal interest be endamaged, it will be abundantly made up in Christ. Faith brings all to the balance, and weighs every discouragement. As the apostle seems to stand with a pair of scales, and cast in present inconveniences and future recompenses: Rom. viii. 18, 'I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.' I reckon and find this is too light to be compared to my joy. Faith shows there is no recompense to the joys of heaven, and no inconveniences to the torments of hell. Thus you see the reasonings of faith upon all these grounds, that it is impossible but there should be a difference between the service of believers and of carnal men.
Application. - To press you to exercise faith in all your duties of religion. James ii. 23, it is said, 'Abraham's faith wrought with his works.' Let us consider God and duty. Here arise some cases -
1. Concerning the discerning work of faith, How shall we do to see him that is invisible? or to conceive of God in prayer, so as to find an awe of him upon our spirits?
2. Concerning the receiving part of faith, How shall we do to interest ourselves in the assistance of Jesus Christ, and borrow help from heaven, when we are employed in duties of worship?
3. Concerning the reasoning work of faith, how far is assurance necessary? How shall we set faith on arguing when our evidences are dark?
Case 1. Concerning the discerning work of faith, How we shall do to see him that is invisible, and rightly to conceive of God in prayer so far as to find an awe upon our spirits. It is a great trouble to God's children, that they are not able to form proper apprehensions and conceits of God in their approaches to him. Moses' curiosity did in part arise from this ground: Exod. xxxiii. 18, 'Lord, show me thy glory.' And the disciples were troubled that they were not able to conceive distinctly of the Father: John xiv. 8, 'Show us the Father, and it sufficeth us.' I know they intended a corporal sight; however, it argues a weakness in the soul that they know not how to conceive of God as they ought to do.
I shall answer this case in several directions -
1. You must renew and revive the act of your faith in God's essence and presence.
2. You must conceive of him aright, according as he hath revealed himself.
3. There must be such a representation of God as to make the spirit aweful, not servile.
4. You must in prayer form proper notions of God, according to those requests that we put up to him.
5. Frame fit notions concerning the trinity.
See these heads fully handled, ver. 6.
Hebrews
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