True faith is prayerful

    Second Property.  True faith is prayerful.  Prayer, it is the child of faith; and as the child bears his father’s name upon him, so doth prayer the name of faith.  What is it known by but by ‘the prayer of faith?’ James 5:15.  Prayer, it is the very natural breath of faith. Supplication and thanksgiving—the two parts of prayer—by these, as the body by the double motion of the lungs, doth the Christian suck in mercy from God, and breathe back again that mercy in praise to God. But, without faith he could do neither; he could not by supplication draw mercy from God; ‘for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him,’ Heb. 11:6.  Neither could he return praises to God without faith.  David's heart must be fixed before he can sing and give thanks, Ps. 56.  Thanksgiving is an act of self-denial, and it is faith alone that will show us the way out of our own doors; and as the creature cannot pray—I mean acceptably—without faith, so with faith he cannot but pray. The new creature, like our infants in their natural birth, comes crying into the world; and therefore Christ tells it for great news to Ananias of Saul, a new-born believer, ‘Behold he prayeth.’  But is that so strange, that one brought up at the foot of Gamaliel, and so precise a Pharisee as he was, should be found upon his knees at prayer? Truly no, it was that his sect gloried in—their fasting and praying—and therefore, he, being strict in his way, was no doubt acquainted with this work as to the exterior part of it, but he never had the spirit of prayer, till he now had the Spirit of grace, whereby he believed on Jesus Christ.  And therefore, if you will try your faith, it must not be by bare praying, but by some peculiar characters which faith imprints prayer withal.  Now there are three acts by which faith dis­covers itself in reference to this duty of prayer.  1. Faith puts forth an exciting act, whereby it stirs up the Christian to pray.  2. Faith hath an assisting act in prayer.  3. Faith hath a supporting act after prayer.

Two Characters Distinguishing True Faith’s Obedience 2/2

2. Character.  The obedience of faith is full of self-denial.  Faith keeps the creature low; as in what he hath, so he doth.  ‘I live; yet not I, but Christ liveth in me,’ Gal. 2:20.  As if he had said, ‘I pray, mistake me not; when I say, ‘I live,’ I mean, not that I live by myself, but Christ in me.  I live, and that de­liciously, but it is Christ that keeps the house, not I. I mortify my corruptions, and vanquish temptations, but I am debtor to Christ for the strength.’  None can write here, as one did under Pope Adrian’s statue —where the place of his birth was named, and those princes that had preferred him from step to step till he mounted the pope’s chair, but God left out of all the story—‘nihil hic Deus fecit’—God did nothing for this man.  No, blessed Paul, and in him every be­liever, acknowledgeth God for sole foun­der, and benefactor too, of all the good he hath and doth. They are not ashamed to acknowledge who they are beholden to for all.  ‘These are the children which God hath graciously given me,’ said Jacob. And these the services which God hath graciously assisted me in, saith Paul; ‘I laboured more abundantly than they all: yet not I, but the grace of God which was with me,’ I Cor. 15:10. All is ex dono Dei—from the gift of God. O how chary are saints of writing themselves the authors of their own good works, parts, or abilities!  ‘Art thou able,’ said the king to Daniel, ‘to make known unto me the dream which I have seen?’ Dan. 2:26.  Now mark, he doth not say, as the proud astrologers, ‘We will show the interpretation,’ Dan. 2:4.  That fitted their mouths well enough who had no acquaintance with God, but not Daniel’s—the servant of the living God.  Though at the very time he had the secret revealed to him and could tell the king his dream, yet he was careful to stand clear from any filching of God's glory from him; and therefore he answers the king by telling him what his God could do rather than himself.  ‘There is a God in heaven that revealeth secrets,’ &c.  And what makes Daniel so self‑denying? Truly it was because he had obtained this secret of God by faith at the throne of grace; as you may perceive by chapter 2:15-17 compared.  That faith which taught him to beg the mercy of God, enabled him to deny himself, and give the entire glory of it from himself to God.  As rivers empty their streams again into the bosom of the sea, whence they at first received them; so men give the praise of what they do unto that by which they do it.  If they attempt any enterprise with their own wit or industry, you shall have them bring their sacrifice to their wit or net.  No wonder to hear Nebuchadnezzar—who looked no higher than himself in building his great Babylon—ascribe the honour of it to himself, ‘Is not this great Babylon, that I have built...by the might of my power, and for the honour of my majesty?’ Dan. 4:30. But faith teacheth the creature to blot out his own name, and write the name of God in its room, upon all he hath and doth.  When the servants came to give up their accounts to their Lord, every one for his pound; those that were faithful to improve it how humbly and self-denyingly do they speak! ‘Lord, thy pound hath gained ten pounds,’ saith the first, Luke 19:16.  ‘Thy pound hath gained five,’ saith another, ver. 18.  Mark, not ‘I have gained,’ but, ‘thy pound hath gained ten and five.’  They do not applaud themselves, but ascribe both principal and increase to God; thy talent hath gained, that is, thy gifts and grace, through thy assistance and blessing, have gained thus much more.  Only he that did least comes in with a brag, and tells his Lord what he had done. ‘Behold, here is thy pound, which I have kept laid up in a napkin.’  Least doers are greatest boasters.

Two Characters Distinguishing True Faith’s Obedience 1/2

           Question.  But, you may ask, what stamp is there to be found on faith’s obedience which will distinguish it from all counterfeits—for there are many fair semblances of obedience, which the devil will never grudge us the having?

           Answer.  Take these two characters of the obedi­ence of faith.

1. Character. Faith’s obedience begins at the heart, and from thence it diffuseth and dilates itself to the outward man, till it overspreads the whole man in a sincere endeavour.  As in natural life, the first part that lives in the heart, so the first that faith sub­dues into obedience is the heart.  It is called a ‘faith which purifieth the heart,’ Acts 15.9.  And the believing Romans ‘obeyed from the heart that form of doctrine which was delivered to them,’ Rom. 6:17.  Whereas a false faith, which apes this true faith—as art imitates nature—begins without, and there ends.  All the seeming good works of a counterfeit believer, they are like the beautiful colour in a picture’s face, which comes not from a principle of life within, but the painter’s pencil without.  Such were those, John 2:23, who are said to ‘believe on Christ,’ ‘but Jesus did not commit himself unto them,’ ver. 24.  And why? ‘for he knew what was in man,’ ver. 25.  He cared not for the painted porch and goodly outside: ‘for he knew what was in man,’ and by that knowledge he knew them to be rotten at core, naught at heart, before they were specked on the skin of their exterior conversation.

           Question (1.) But how may I know my obedience is the obedience of the heart?

           Answer.  If it comes from love then it is the obedience of the heart.  He commands the heart that is the master of its love.  The castle must needs yield when he that keeps it, and hath the keys of it, submits.  Love is the affection that governs this royal fort of man's heart. We give our hearts to them we give our love to.  And indeed thus it is that faith brings the heart over into subjection and obedience to God, by putting it under a law of love; ‘faith worketh by love,’ Gal. 5:6.  First, faith worketh love, and then it worketh by it.  As first the workman sets an edge on his tools, and then carves and cuts with them; so faith sharpens the soul’s love to God, and then acts by it.  Or, as a statuary, to make some difficult piece, before he goes about it, finding his hands numb with cold, that he cannot handle his tools so nimbly as he should, goes first to the fire, and, with the help of its heat, chafes them till they of stiff and numb become agile and active, then to work he falls; so faith brings the soul—awk and listless enough, God knows, to any duty—unto the meditation of the peerless, matchless love of God in Christ to it; and at this fire faith stays the Christian's thoughts till his affections begin to kindle and come to some sense of this love of God, and now the Christian bestirs himself for God with might and main.

           Question (2.)  But how may I know my obedience is from love?

           Answer. I will send to St. John to be resolved of this question, ‘For this is the love of God, that we keep his commandments: and his commandments are not grievous,’ I John 5:3.  Speak, soul, what account have you of the commandments?  Do you look upon them as an iron chain about your legs, and think yourselves prisoners because you are tied to them? or do you value them as a chain of gold about your neck, and esteem yourselves favourites of the King of heaven, that he will honour you to honour him by serving of him?  So did as great a prince as the world had: ‘Who am I, and what is my people, that we should be able to offer so willingly,’ I Chr. 29.  Not, ‘Who am I, that I should be a king over my people?’ but ‘that I should have a heart so gracious to offer willingly with my people.’  Not, ‘Who am I, that they should serve me?’ but, ‘that thou wilt honour me with a heart to serve thee with them?’  The same holy man in another place speak of sin as his prison, and his obedience as his liberty: ‘I will walk at liberty: for I seek thy precepts,’ Ps. 119:45.  When God gives him a large heart for duty, he is as thankful as a man that was bound in prison is when he is set at liberty, that he may visit his friends and follow his calling.  The only grievous thing to a loving soul is to be hindered in his obedience.  This is that which makes such a one out of love with the world, and with being in it —because it cumbers him in his work, and many times keeps him from it.  As a conscionable faithful servant, that is lame or sickly, and can do his master little service, O how it grieves him!  Thus the loving soul bemoans itself, that it should put God to so much cost, and be so unprofitable under it.  Speak, is this thy temper?  Blessed art thou of the Lord!  There is a jewel of two diamonds, which this will prove thou art owner of, that the crown-jewels of all the princes of the world are not so worthy to be valued with, as a heap of dust or dung is to be compared with them. The jewel I mean, is made of this pair of graces —faith and love. They are thine, and, with them, God and all that he hath and is.  But, if the commandments if the commandments of God be ‘grievous,’ as they are to every carnal heart, and thou countest thyself at ease when thou canst make an escape from a duty to commit a sin, as the beast doth when his collar is off and he in his fat pasture again; now thou art where thou wouldst be, and can show some spirits that thou hast.  But when conscience puts on the trace again, thou art dull and heavy again.  O, it speaks thee to have no love to God, and therefore no faith on God, that is true.  That is a jade indeed who hath no mettle but in the pasture.