The duty of self-denial arises from the unnatural relation which sin has
created between us and God. The first act of disobedience committed by
man was a setting up of himself in opposition to God. It was a
declaration that he would regard his own will in preference to the will
of his Creator. _Self_ became the supreme or chief object of his
affections. And this is the case with all unregenerate persons. Their
own happiness is the object of their highest wishes. They pursue their
own selfish interests with their whole hearts. When anything occurs, the
first question which arises in their minds is, "How will this affect
_me_?" It is true, they may often exercise a kind of generosity towards
others. But, if their motives were scanned, it would appear that
self-gratification is at the bottom of it. The correctness of these
assertions, no one will doubt, who is acquainted with his own heart. All
unconverted persons live for themselves. They see no higher object of
action than the promotion of their own individual interests. The duty in
question consists in the denial of this disposition. And a moment's
attention will show that nothing can be more reasonable. No individual
has a right to attach to himself any more importance than properly
belongs to the station he occupies in the grand scale of being, of
which God is the centre. It is by this station that his value is known.
If he thinks himself of more consequence than the place he occupies will
give him, it leads him to seek a higher station. This is pride. It is
setting up the wisdom of the creature in opposition to that of the
Creator. This was probably the origin of the first act of disobedience.
Satan thought himself entitled to a higher station in the scale of being
than God gave him; therefore, he rebelled against the government of the
Most High This act of rebellion was nothing more than setting up his own
selfish interests against the interests of the universe. And what would
be the consequence, if this selfish principle were carried out in the
material universe? Take, for example, our own planetary system. If every
planet should set up an interest separate from the whole, would they
move on with such beautiful harmony? No; every one would seek to be a
sun. They would all rush towards the common centre, and universal
confusion would follow. God is the sun and centre of the moral universe,
and the setting up of private individual interests as supreme objects of
pursuit, if permitted to take their course, would produce the same
general confusion. This it has done, so far as it has prevailed. Its
tendency is to create a universal contention among inferior beings for
the throne of the universe, which belongs to God alone. But, the
interests of God, if I may be allowed the expression, are identified
with the highest good of his intelligent creation. Hence we see the
perfect reasonableness of the first commandment, "Thou shalt have no
other gods before me." There can be no selfishness in this, because the
best interests of the universe require it. But, by pursuing our own
selfish interests as the chief good, we make a god _of self_.
The religion of Jesus Christ strikes at the root of this selfish
principle. The very first act of the new-born soul is a renunciation or
giving up of self--the surrender of the whole soul to God. The entire
dedication which the Christian makes of himself--soul, body and
property--to the Lord, implies that he will no longer live to himself,
but to God. "Present your bodies, a living sacrifice, holy and
acceptable unto God." "For none of us liveth to himself." "They which
live, should not henceforth live unto themselves, but unto him which
died for them and rose again." "Whether therefore ye eat or drink, or
_whatsoever ye do_, do all _to the glory of God_." Self-denial is, then,
an entire surrender of our own wills to the will of God. It is an
adoption of the revealed will of God as the rule of duty; and a
steadfast, determined, and persevering denial of every selfish
gratification which comes between us and duty. It is a seeking of the
glory of God and the good of our fellow-creatures, as the highest object
of pursuit. In short, it is to "love the Lord our God with all our
heart, soul, might, mind and strength, and our neighbor as ourselves."
By carrying out this principle, in its application to the feelings,
desires, and motives of the heart, and the actions of the life, we learn
the practical duty of self-denial. This is a very important matter; for
the Scriptures most fully and clearly cut off all hope for such as are
destitute of the true spirit of self-denial. Let us hear what our
blessed Lord and Master says upon this subject. "He that loveth father
or mother more than me, is not worthy of me; and he that loveth son or
daughter more than me, is not worthy of me." "If any man will come after
me, let him _deny himself_, and take up his cross and follow me. For,
whosoever will save his life shall lose it; and whosoever will lose his
life for my sake shall find it." "If any man come to me, and hate not
his father and mother, and wife and children, and brethren and sisters,
yea, and his _own life_ also, he _cannot be my disciple_." "He that
loveth his life, shall lose it; and he that hateth his life in this
world shall keep it unto life eternal." "If thy right eye offend thee,
(or cause thee to offend,) pluck it out and cast it from thee." _We must
follow Christ._ Here we are taught that, unless we put away all
self-seeking, and willingly surrender the dearest objects of our
affections on earth, yea, and _our own lives also_, if need be, we have
no claim to the character of disciples of Christ. The glory of God and
the general good must be our ruling principle of action; and we must not
gratify ourselves in opposition to the will of God, or the interest of
our fellow-beings. Every action must be brought to this test. Here is
heart-work and life-work. Self must be denied in all our spiritual
feelings, and in all our devotions, or they will be abominable in the
sight of God. Here is work for self-examination. Every exercise of our
minds should be tried by this standard. Again; we must deny self in all
our conduct. And here we have the examples of many holy men, recorded in
Scripture, with a host of martyrs and missionaries, but especially of
our Lord himself, to show what influence the true spirit of self-denial
exerts upon the Christian life. In the passage quoted above, our Lord
expressly declares that, in order to be his disciples, we must _follow_
him. And how can this be done, but by imitating his example? He was
willing to make _sacrifices_ for the good of others. He led a life of
toil, hardship, and suffering, and _gave up his own life_, to save
sinners. His immediate disciples did the same. They submitted to
ignominy, reproach, suffering, and death itself, for the sake of
promoting the glory of God, in the salvation of men. Cultivate, then,
this spirit. Prefer the glory of God to everything else. Prefer the
general good to your own private interest. Be willing to make personal
sacrifices for the benefit of others. Carry this principle out in all
your intercourse with others, and it will greatly increase your
usefulness. It will also really promote your own interest and happiness.
There is nothing which renders a person so amiable and lovely, in the
sight of others, as disinterested benevolence. Think no sacrifice too
great to make, no hardship too painful to endure, if you can be the
means of benefiting perishing souls. Remember, it was for this that
Jesus gave up his life; and he requires you to be ready to give up
everything you have, and even life itself, if the same cause shall
require it.
But let me caution you against placing self-denial chiefly in outward
things. We are not required to relinquish any of the comforts and
enjoyments of this life, except when they come in competition with our
duty to God and our fellow-creatures. "Every creature of God is good,
and nothing to be refused, if it be received with thanksgiving;" and
godliness has the promise of this life as well as of that which is to
come. The religion of some people seems to consist chiefly in denying
themselves of lawful enjoyments; and you will find them very severe and
censorious towards others, for partaking freely and thankfully of the
bounties of God's providence. This, however, is but a species of
self-righteous mockery, characterized by Paul as a voluntary humility.
Instead of being self-denial, it is the gratification of self in
maintaining an appearance of external sanctity. It may, however, be not
only proper, but obligatory upon us, to sacrifice these lawful
enjoyments, when we may thereby promote the interests of Christ's
kingdom; which requires the exercise of a self-sacrificing spirit.
Your affectionate Brother.