A Treatise of Self-Denial, Chapter 4 · Section 2 · Subsection 2 · Sub-subsection 14
The Fourteenth Direction.
14 Set faith a worke, bee much in the exerciſe of faith.
Faith hath a mighty influence upon the ſoul to the inabling of it in the practice of this duty of Self-denial. Read over the Eleventh of the Hebrews, wherein you have a little book of Martyrs, containing the Acts and Monuments of a number of Saints before Chriſts coming in the fleſh, all which by the exerciſe of this grace of faith, overcame the world, the Devil, and Self, the greateſt enemy of all.
Queſt. Wherin lyes the power of faith to carry a man through this duty of Self-denial?
Anſw. 1. Faith doth mightily convince a man that it is his duty to deny himſelf. Till a man bee convinced that it is his duty, hee will never deny himſelf, till hee ſee that hee is obliged, hee will never make conſcience of it. This is the firſt thing wherein the power of faith is ſeen in inabling a man to deny himſelf.
Now faith doth this three wayes.
1 It takes ſpecial notice of the command of Self-denial. As,
If any man will come after mee, let him deny himſelf, Mat. 16.24.
Bee not conformed to this world, but bee yee transformed, Rom. 12.2.
Bee kindly affectioned one to another, with brotherly love, in honour preferring one another, verſ. 10.
Minde not high things, but condeſcend to men of low eſtate, verſ. 16.
Bee not wiſe in your own conceits, ibid.
Recompence to no man evil for evil, verſ.
Let every one of us pleaſe his neighbour for his good to edification, Rom. 15.2.
Let nothing bee done through ſtrife, or vain-glory, but in low lineſs of minde, let each eſteem other better than themſelves, Phil. 2.3.
Look not every man on his own things, but every man alſo on the things of others, verſ. 4.
Whenſoever one is tempted (in any ſinful way) to ſeek himſelf, faith (if it bee exerciſed) brings in ſome command or other to the contrary. Faith deals much in the commands. As it carries the ſoul out of it ſelf for ſubſiſtence, by vertue of a promiſe, ſo it carries it above and beyond (nay contrary to) it ſelf in operation and working, by vertue of a precept. Faith is the principal grace that brings the ſoul into obedience unto Chriſt in Goſpelduties, therefore the obedience of the Goſpel, is called the obedience of faith, Rom. 16.26. Now this it doth, firſt by ſetting before the ſoul ſome command or other, which muſt bee conſidered of, before any thing bee done one way or other. But this is not all; Beſides this,
2 It makes a full diſcovery of the true minde and meaning of it. It tells, not onelyonly that there is a command, but what it is that is commanded. It diſcovers not onelyonly in the general, that it is a duty, but alſo in particular, wherein it lyes. It is not enough that wee have a command, but it muſt bee rightly interpreted. When men judge of a command by their own wiſdome, they give no other interpretation of it, than may accord with their own luſts, ſo making it to ſpeak as they would have it. And thus it is before faith, Men conceit they can ſerve God and themſelves too, God and Mammon well enough, whatſoever the command ſaith to the contrary notwithſtanding. There ſeems Indeed to bee ſome contradiction, but they know how to reconcile it, by the fair and candid conſtruction that they make of it. And hence they will have to do with the command as well as others, for though in one ſenſe (they grant) it makes againſt them, yet in another (which they put upon it) it makes nothing at all againſt them, if it make not for them; ſo that they often plead that for their juſtification, which is the onelyonly thing that condemns them. Saul interpreting the command by carnal policy, qualifies it ſo, as might ſerve his own turn, and therefore notwithſtanding the command, hee thinks hee might do as hee did; and afterwards ſtands upon it, that he had performed it, 1 Sam. 15.13-20. I, but now, when faith comes, it gives the true ſenſe of the Command, and will not ſuffer carnal reaſon to bee the Interpreter, but tells the ſoul, This is the meaning and nothing elſe. And it ſilenceth all objections to the contrary, ſo that the ſoul hath nothing to ſay or plead againſt the Command in any of the ſpecialties of it, but that all is holy, juſt, and good, and muſt bee obeyed. Faith ſtops the mouth of carnal reaſon, and brings it to a non-plus. Faith brings in the command with ſpiritual evidence and demonſtration. Now a thing is then demonſtrated, when a man ſees that it muſt needs be ſo, and cannot be otherwiſe, when all objections are anſwered, and nothing left to create the leaſt ſhaddow of doubt or ſcruple concerning it, but it preſently vaniſheth before the brightneſs of the appearance of the evidence of it. When this is done, then
3 It mightily over-awes the conſcience with the authority of it. When faith hath told, what it is, that is commanded, it then proceeds to tell who it is that doth command. It diſcovers the ſtamp of Divine authority, the image and ſuperſcription of a Deity deeply impreſt upon the command, and over-awes the heart with that. It uſhers in the command with a Thus ſaith the Lord, and this it ſets,
1 Againſt our own wills, Thy Kingdom come, Thy will bee done, is the voice of faith in the ſoul, Not my will, but thine Lord. Faith tells the ſoul, It is fit that God ſhould have his will in every thing.
2 Againſt the wills of others, Wee ought to obey God rather than men, was Peters anſwer, Act. 5.29. If it bee the will of God, no matter what it is, not who bee for it, or againſt it, faith will certainly put a man upon the practice of it. Faith convinceth the ſoul what an abominable evil it is, to refuſe to obey any of Gods commands, That rebellion is as the ſin of Witchraft, and ſtubbornneſs, as iniquity and Idolatry, 1 Sam. 15.23. by which means it prevents all deliberation and conſultation with fleſh and blood, ſo that the ſoul is fully reſolved, preſently to do its duty come what will of it. This it doth by convincing the ſoul of the Sovereignty of God over it, which is neceſſary to Self-denial, for while a man thinks that hee is ſui juris, and that there is no Lord over him, hee will never deny himſelf, but ſerve himſelf as his laſt and higheſt end in all that hee doth. This was the reaſon why they spake vanity every one with his neighbour, with flattering lips, and a double heart, Pſal. 12.2. they ſaid, Our lips are our own, who is Lord over us, verſe 4. Now faith diſcovers the quite contrary, that there is a Lord over us, even The moſt High God poſſeſſor of heaven and earth, Gen. 14.19. and that hee hath an abſolute Sovereignty and Dominion over us, to do with us what hee pleaſeth, and to require of us what hee will.
1 Jure creationis, by right of Creation, Pſal. 100.3. which though it bee knowable by reaſon, yet not ſo clearly, nor ſo convincingly as by faith, Heb. 11.3. But eſpecially,
2 Jure redemptionis, by right of redemption, 1 Cor. 6.20. which wee know onelyonly by faith, and yet reaſon can make the inference from it, that therefore wee ſhould not live to our ſelves, but to him by whom wee live the ſecond time. By this means the ſoul ſees Self-denial to bee a duty as clear as the light.
Anſw. 2. Faith doth mightily convince a man of the danger if hee do not d…y himſelf, and of the benefit if hee do. It aſſures a man that if hee ſeek himſelf, it will not bee for the better, but for the worſe; and on the contrary, that if hee deny himſelf, it will bee for the better, and not for the worſe. This is that which very much hinders men from venturing upon this duty of Self-denial, they doubt whether it would not bee better for them to ſeek themſelves, and worſe, if they ſhould do otherwiſe. Now faith puts it out of doubt that it would not bee better, but worſe, if they ſhould ſeek themſelves, and on the contrary, &c.
Faith doth this two wayes.
1 It mightily over-aws the ſoul with the terrible threatnings denounced againſt Self ſeeking on the one hand.
2 It effectually perſwades it with the precious promiſes made to Self-denial on the other.
1 It mightily over-awes the ſoul with the terrible threatnings denounced againſt Self-ſeeking on the one hand.
This it doth two wayes.
1 It brings to minde the many threatnings that are in the word denounced againſt it, and fully convinceth the ſoul of the truth of them: As
Whoſoever ſhall deny mee before men, him will I alſo deny before my Father which is in heaven, Mat. 10.33.
Hee that findeth his life, ſhall loſe it, verſ. 39.
Whoſoever will ſave his life, ſhall loſe it, Matth. 16.25.
Whoſoever ſhall bee aſhamed of mee, and of my words in this adulterous and ſinful generation, of him alſo ſhall the Son of man bee aſhamed, when bee cometh in the glory of his Father, with the holy Angels, Mark. 8.38.
If yee live after the fleſh yee ſhall dye, Rom. 8.13.
If any man de file the temple of God, him ſhall God deſtroy, 1 Cor. 3.17.
Hee that ſoweth to his fleſh, ſhall of the fleſh reap corruption, Gal. 6.8.
The fearful, and unbeleeving, and the abominable, and murderers, and Whoremongers, and Sorcerers, and Idolaters, and all lyars ſhall have their part in the lake which burneth with fire and brimſtone, which is the ſecond death, Rev. 21.8.
2 It makes a clear repreſentation of the dreadful evils contained in theſe threatnings, tells the ſoul what a woful wretched caſe it ſhould bee in, if ever theſe threatnings ſhould bee executed upon it.
By this means it works fear in the ſoul, and makes it tremble at the thoughts of Self-ſeeking, which is a ſpecial means to keep us from it. By faith Noah being warned of God of things not ſeen as yet, moved with fear, prepared an Ark to the ſaving of his houſe, Heb. 11.7. This it doth by giving the ſoul a ſight of God in theſe threatnings.
1 As able to execute them, Who knoweth the power of thine anger? Even according to thy fear, ſo is thy wrath, Pſalm 90.11.
2 As reſolved to execute them upon all ſuch as reſolvedly go on in a way of ſelf-ſeeking, Lest there ſhould bee among you man, or woman, or family, or tribe, whoſe heart turneth away from the Lord our God. Leſt there ſhould bee among you a root that beareth gall and wormwood, and it come to paſs when hee heareth the words of this Curſe, that hee bleſs himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imagination of mine heart, to adde drunkeuneſs to thirſt. The Lord will not ſpare him, but then the anger of the Lord and his jealouſie ſhall ſmoak againſt that man, and all the Curſes that are written in this book ſhall lye upon him;— And the Lord ſhall ſeparate him unto evil, out of all the Tribes of Iſrael according to all the Curſes of the Covenant, Deut. 29.18, 19, 20.
2 It effectually perſwades it with the precious promiſes made to Self-denial on the other hand.
This it doth likewiſe two wayes.
1 It brings to minde the many promiſes that are in the word made unto it, and fully convinceth the ſoul of the truth of them. As
Whoſoever ſhall confeſs mee before men, him will I confeſs alſo before my Father which is in heaven, Mat. 10.32.
Hee that loſeth his life for my ſake ſhall finde it, verſ. 39.
Every one that hath for ſaken houſes, on brethren, or ſiſters, or fathers, or mothers, or wife, or children, or lands for my ſake, ſhall receive an hundred fold, and ſhall inherit ever laſting life, Mat. 19.24.
If wee bee dead with him, wee ſhall alſo live with him, if wee ſuffer, wee ſhall alſo reign with him, 2 Tim. 2.11, 12.
To him that overcometh, will I give to eat of the Tree of life which is in the midſt of the Paradice of God, Rev. 2.7.
Hee that overcometh ſhall not bee hurt of the ſecond death, verſ. 11.
To him that overcometh, will I give to eat of the hidden Manna, and will give him a white ſtone, and in the ſtone a new name written, which us man knoweth, ſaving hee that receiveth it, verſ. 17.
Hee that overcometh, and keepeth my words unto the end, to him will I give power over the Nations, and hee ſhall rule them with a red of iron, verſ. 26, 27. And I will give him the morning ſtar, verſ. 28.
Hee that overcometh, the ſame ſhall bee cloathed in white raiment, and I will not blat out his name out of the book of life, but I will confeſs his name before my Father, and before his Angels, Rev. 3.5.
Him that overcometh will I make a Pillar in the temple of my God, and hee ſhall go no more out, and I will write upon him the Name of my God, and the name of the City of my God, which is New Jeruſalem, which cometh down out of heaven from my God, and I will write upon him my new Name, verſ. 12.
To him that overcometh, will I grant to ſit with mee in my Throne, even as I alſo overcame, and am ſet down with my Father in his Throne, verſ. 21.
2 It makes a clear repreſentation of the great and glorious things contained in theſe promiſes, and gives the ſoul aſſurance of them.
The Apoſtle tells us of faith, that it is the ſubstance of things hoped for, the evidence of things not ſeen, Heb. 11.1.
1 The ſubſtance (or ſubſiſtence) of things hoped for, it gives them a ſubſtantial being long before they bee, as if they did already actually exiſt. Hence the object of faith is preſent, that is, faith conſiders it as preſent. Faith beleeves that God doth anſwer before hee anſwers. As God in anſwering, ſometimes prevents our asking, Iſa. 65.24. Before they call, I will anſwer; ſo when faith is exerciſed, it prevents Gods anſwering. Before the Lord giveth, I know I have it. Faith reallizeth the bleſſings promiſed, before they have a being. When mercies are but in their principles, in their conception and birth, when they are but in their cradle and ſwadling bands, faith ſpeaks as gloriouſly of them as if they were fully acted and grown up before the eye. And therefore it is,
2 The evidence (or demonſtration) of things not ſeen, not onelyonly becauſe it apprehends them (which neither ſenſe nor reaſon doth) but becauſe it apprehends them (and diſcovers them unto the ſoul) as cloathed upon with ſo much certainty and reality. When a man can diſcern no ground of incouragement, either by ſenſe or reaſon, faith ſpies it preſently. Now this hath a mighty influence on the ſoul to carry it on in a way of Self-denial. — While we look not at the things which are ſeen, but at things which are not ſeen, ſaith Paul, We count our ſufferings but a light affliction, 2 Cor. 4.17, 18.
By this means it begets hope in the ſoul (as by the other fear) and this makes one reſolute to undertake any ſervice, though never ſo difficult, and ready to undergo any ſuffering, though never ſo dangerous, in obedience to the will of God, for his glory.
This it doth by giving the ſoul a ſight of God in theſe promiſes.
1 As able, Abraham, ſtaggered not at the promiſe of God through unbeleef, but was ſtrong in faith, giving glory to God, being fully perſwaded that what hee had promiſed, hee was able alſo to perform, Rom. 4.20, 21.
2 As faithful, to accompliſh them. Through faith alſo Sarah her ſelf received ſtrength to conceive ſeed, and was delivered of a childe when ſhee was past age, becauſe ſhee judged him faithful who had promiſed, Heb. 11.11.
Anſw. 3. Faith ſets a-work all other graces which are requiſite to bee exerciſed in any one act of Self-denial, and ſecures them in their working. This appears partly in the former particular (by what hath been ſaid of fear and hope) but I ſhall ſpeak more directly and fully unto it in this. There is not any one act of Self-denial, but to the performance of it, there is required the acting of ſeveral graces in their kinde, ſo that if any one of theſe graces ſhould not bee acted, there would bee no acting of the reſt, and conſequently no Self-denial, the act of Self-denial would bee prevented. Now faith hath a mighty influence upon every grace to ſet it a work according to the nature and quality of the duty that is to bee performed, and to maintain it in its working, ſo that it ſhall prevail. I will ſhew this in theſe four particulars.
1 That to every act of Self-denial, is required the exerciſe of ſeveral graces.
2 That if any one of thoſe which are required ſhould bee ſtopt and hindred in its acting, there would bee a ſtop of all the reſt, and conſequently no Self-denial.
3 That faith hath a mighty influence to ſet all of them a work.
4 That faith ſecures them in their working.
1 To every act of Self-denial there is required the exerciſe of ſeveral particular graces, ſeveral graces muſt bee exerciſed in the judgement, and in the will, and in the affections. See an inſtance in Moſes his Self-denial, Heb. 11.25, 26, 27. of grace exerciſed,
1 In his judgement, Hee eſteemed the repreach of Chriſt greater riches than the treaſures of Egypt, verſ. 26. foreign, accounting or judging, or having accounted or judged, &c.
2 In his will, hee refuſed to bee called the Son of Pharaohs daughter, verſ. 24. and choſe rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon, verſ. 25.
3 In his affection, Hee forſook Egypt, not fearing the wrath of the King, verſ. 27.
Some acts of Self-denial conſiſts meerly in the exerciſe of grace, others are performed by the exerciſe of grace. Theſe are the inward acts of Self-denial, which are terminated within the minde, theſe are the external acts. To both are required the acting of ſeveral graces. As grace is not ſingle in its being, ſo not in its working, as there is a connexion of graces in the habit, ſo likewiſe in the operation.
2 If any one of thoſe which are required, ſhould bee ſtopt and hindred in its acting, there would bee a ſtop of all the reſt, and conſequently no Self-denial. As there is a conjunction, ſo likewiſe there is a dependance of the ſeveral graces one upon another, a conjunction in their being, and a dependance in their working, ſo that if one bee ſtopt, all the reſt ſtop too. As it is in a watch, if one wheel ſtop, all the wheels, when they come to the motion of that wheel ſtop too. When there is required three or four particular graces, to the making up of one and the ſame act of Self-denial, if any one of them bee wanting there is no Self-denial. As for example, If Moſes had not eſteemed the reproach of Chriſt greater riches than the treaſures of Egypt, hee had not refuſed to bee called the Son of Pharaohs daughter; if hee had not had courage to fortifie him againſt the fear of the wrath of the King, hee had never left Egypt as hee did. Thus you ſee the two firſt particulars cleared. Now conſider,
3 Faith hath a mighty influence to ſet all of them a-work, as many as are required in any one act of Self-denial. Faith is a working grace, but herein it hath the preheminence that it is the firſt grace that ſets all the reſt a-work. Hence all the works of grace are ſaid to bee the works and fruits of faith, 1 Theſſ. 1.3. Faith (ſaith St. James) if it have not works is dead, being alone, that is, it is counterfeit faith, Jam. 2.17. therefore hee ſhews that the eſſe of faith, is ſeen in its operari, I will ſhew thee my faith by my works, verſ. 18. And hee further confirms it by the inſtance of Abrahams faith, Seeſt thou how faith wrought with his works, and by works was faith made perfect, verſ. 21. Now leſt any ſhould think that theſe works ſpoken of, are the proper works of faith, as ſuch a particular grace (as every grace hath its proper works) it may eaſily bee ſhewn out of Scripture, that there is no good work that is not the fruit of faith. As from that Heb. 11. Without faith it is impoſsible to pleaſe God, by which the Apoſtle argues, that the works of Enoch were works of faith, becauſe they pleaſed God, verſ. 5. God is pleaſed with good works, Col. 1.10. Now if there bee any ſuch without faith, God is pleaſed without faith. Again, the Apoſtle ſaith, The life that I now live, is by faith, but the life that hee then lived was the life of grace, the life of good works which hee did not live before, Gal. 2.20. ſo that the truth is evident. Faith is the Primum mobile, as the ſpring-wheel in a Watch that ſets all the reſt a going, or as the weight in a Clock. Auſtin ſaith, Amor meus poudus meum, co feror quosunque feror, My love is my weight, by that I am carried whitherſoever I am carried; But what is the weight that moves love? Why the Apoſtle tells us, That faith worketh by love, Gal. 5.6. And as for other graces, you have inſtances enough in Heb. 11. All the grace that Abraham and Moſes, &c. exerciſed in thoſe eminent acts of Self-denial there recorded, was ſet a-work by faith. By faith Abraham, &c. By faith Moſes, &c.
Faith ſets grace a work proportionably to the height of the act of Self-denial that wee are called to, it doth not onelyonly ſtir up grace, and ſet it a working, but it makes it work to ſuch a height as is requiſite to the greatneſs of the preſent exigency. See a notable inſtance in Abraham, Rom. 4.19, 20. And being not weak in faith, hee conſidered not his own body now dead, and hee ſtaggered not at the promiſe through unbeleef, but was ſtrong in faith giving glory to God, and therefore againſt hope beleeved in hope, verſ. 18.
4 Faith ſecures them in their working. I had fainted (ſaith David) unleſs I had beleeved, Pſal. 27.13. It is ſaid of Moſes, that through faith foreign, hee endured, Heb. 11.27. Chriſt told Peter that Satan had deſired to have him, but that hee had prayed that his faith might not fail, and therefore Satan could not have him, Luke 22.32. Paul exhorts that above all things wee ſhould take unto us the ſhield of faith, Epheſ. 6.16. hee calls it a ſhield, becauſe as the ſhield doth cover all the other parts of the Armour, ſo doth faith all the other graces. In 1 Theſ. 5.8. hee calls it a breaſt-plate, becauſe it ſecures the heart, therefore hee ſaith, By faith wee ſtand, 2 Cor. 1.24.
Anſw. 4. Faith brings in the mighty power and ſtrength of God to our aſſiſtance, and therefore muſt needs bee able to carry us through this duty of Self-denial. Though of our ſelves, in our own ſtrength, wee can doe nothing, yet in the ſtrength of God wee may doe it with eaſe. Now faith brings in Auxiliary forces from heaven, engageth the Almightineſs of God with us. There is a kinde of Omnipotency in faith (all things are poſsible to him that beleeveth, Mark. 9.23.) and this is the reaſon of it. It is ſaid of Stephen, Act 6.8. that hee was full of faith and power. Where faith is, there is power, even the mighty power of God — the greatneſs of his power toward us who beleeve, Eph. 1.19. It is ſaid, 1 Pet. 1.5. that wee are kept by the power of God to ſalvation, but through faith, the power of God through faith. In Matth. 9.22. Chriſt tells the woman that had an iſſue of blood, Thy faith hath made thee whole, why? it was the power of Chriſt that made her whole; I but it is attributed to her faith, becauſe her faith ſet the power of Chriſt a work for that end.
Thus you ſee wherein the power of faith lyes to carry a man through this duty of Self-denial, and therefore what reaſon you have to make uſe of it in this particular.