The Extent and Reasonableness of Self-Denial.
LUKE ix. 23.
_And he said unto them all, If any man will come after me, let
him deny himself._
WHOEVER reads the gospel with a single eye, and sincere intention, will
find, that our blessed LORD took all opportunities of reminding his
disciples that his kingdom was not of this world; that his doctrine was
a doctrine of the cross; and that their professing themselves to be his
followers, would call them to a constant state of voluntary suffering
and self-denial.
The words of the text afford us one instance, among many, of our
Saviour’s behaviour in this matter: for having in the preceding verses
revealed himself to _Peter_, and the other apostles, to be “The CHRIST
of GOD;” lest they should be too much elated with such a peculiar
discovery of his deity, or think that their relation to so great a
personage would be attended with nothing but pomp and grandeur, he
tells them, in the 22d verse, that “the son of man was to suffer many
things,” in this world, though he was to be crowned with eternal glory
and honour in the next: and that if any of them or their posterity
would share in the same honour, they must bear a part with him in his
self-denial and sufferings. For “He said unto them all, if any man will
come after me, let him deny himself.”
From which words I shall consider these three things:
I. _First_, The nature of the self-denial recommended in the
text; and in how many respects we must deny ourselves, in
order to come after JESUS CHRIST.
II. _Secondly_, I shall endeavour to prove the universality and
reasonableness of this duty of self-denial.
III. _Thirdly_, I shall offer some considerations, which may
serve as so many motives to reconcile us to, and quicken us in,
the practice of this self-denial.
I. _First_, I am to shew you the nature of the self-denial recommended
in the text; or in how many respects we must deny ourselves in order to
follow JESUS CHRIST.
Now as the faculties of the soul are distinguished by the understanding,
will and affections; so in all these must each of us deny himself. We
must not lean to our own understanding, being wise in our own eyes,
and prudent in our own sight; but we must submit our short-sighted
reason to the light of divine revelation. There are mysteries in
religion, which are above, though not contrary to our natural reason:
and therefore we shall never become christians unless we cast down
imaginations, “and every high thing that exalteth itself against
the knowledge of GOD, and bring into captivity every thought to the
obedience of CHRIST.” It is in this respect, as well as others, that
we must become fools for CHRIST’s sake, and acknowledge we know nothing
without revelation, as we ought to know. We must, with all humility and
reverence, embrace the truths revealed to us in the holy scriptures;
for thus only can we become truly wise, even “Wise unto salvation.”
It was matter of our blessed LORD’s thanksgiving to his heavenly
father, that he had “hidden these things from the wise and prudent,
and had revealed them unto babes.” And in this respect also we must
“be converted and become as little children,” teachable, and willing
to follow the Lamb into whatsoever mysteries he shall be pleased to
lead us; and believe and practise all divine truths, not because we can
demonstrate them, but because GOD, “who cannot lye,” has revealed them
to us.
Hence then we may trace infidelity to its fountain head: for it is
nothing else, but a pride of the understanding, an unwillingness to
submit to the truths of GOD, that makes so many, professing themselves
wise, to become such fools as to deny the LORD, who has so dearly
bought them; and dispute the divinity of that eternal Word, “in whom
they live, and move, and have their being:” Whereby it is justly to be
feared, they will bring upon themselves sure, if not swift destruction.
But, as we must deny ourselves in our understandings, so must we deny,
or, as it might be more properly rendered, renounce our wills: that is,
we must make our own wills no principle of action, but “whether we eat
or drink, or whatsoever we do, we must do all, (not merely to please
ourselves, but) to the glory of GOD.” Not that we are therefore to
imagine we are to have no pleasure in any thing we do: “Wisdom’s ways
are ways of pleasantness;” but pleasing ourselves must not be the
principal, but only the subordinate end of our actions.
And I cannot but particularly press this doctrine upon you, because
it is the grand secret of our holy religion. It is this, my brethren,
that distinguishes the true christian from the mere moralist and
formal professor; and without which none of our actions are acceptable
in GOD’s sight: For “if thine eye be single,” says our blessed LORD,
_Matthew_ vi. 22. that is, if thou aimest simply to please GOD, without
any regard to thy own will, “thy whole body, (or all thy actions) will
be full of light;” agreeable to the gospel, which is called light: “But
if thine eye be evil, (if thine intention be diverted any other way)
thy whole body, (all thy actions) will be full of darkness,” sinful and
unprofitable, we must not only do the will of GOD, but do it because it
is his will; since we pray that “GOD’s will may be done on earth as it
is in heaven.” And no doubt, the blessed angels not only do every thing
that GOD willeth, but do it chearfully, out of this principle, because
GOD willeth it: And if we would live as we pray, we must go and do
likewise.
But farther; as we must renounce our wills in doing, so likewise must
we renounce them in suffering the will of GOD. Whatsoever befals us, we
must say with good old _Eli_, “It is the LORD, let him do what seemeth
him good;” or with one that was infinitely greater than _Eli_, “Father,
not my will, but thine be done.” O JESUS, thine was an innocent will,
and yet thou renouncedst it: Teach us, even us also, O our Saviour! to
submit our wills to thine, in all the evils which shall be brought upon
us; and in every thing enable us to give thanks, since it is thy
blessed will concerning us!
_Thirdly_, we must deny ourselves, as in our understandings and
wills, so likewise in our affections. More particularly, we must deny
ourselves the pleasurable indulgence and self-enjoyment of riches: “If
any man will come after me, he must forsake all and follow me.” And
again (to shew the utter inconsistency of the love of the things of
this world with the love of the Father) he tells us, “unless a man
forsake all that he hath, he cannot be my disciple.”
Far be it from me to think that these texts are to be taken in a
literal sense; as though they obliged rich persons to go sell all
that they have and give to the poor, (for that would put it out of
their power to be serviceable to the poor for the future) but however,
they certainly imply thus much, that we are to sit loose to, sell and
forsake all in affection, and be willing to part with every thing, when
GOD shall require it at our hands: that is, as the apostle observes, we
must “use the world as though we used it not;” and though we are in the
world, we must not be of it. We must look upon ourselves as stewards,
and not proprietors, of the manifold gifts of GOD; provide first what
is necessary for ourselves and for our housholds, and expend the rest,
not in indulgencies and superfluous ornaments, forbidden by the apostle,
but in cloathing, feeding, and relieving the naked, hungry, distressed
disciples of JESUS CHRIST. This is what our blessed LORD would have us
understand by forsaking all, and in this sense must each of us deny
himself.
I am sensible that this will seem an hard saying to many, who will be
offended because they are covetous, and “lovers of pleasure more than
lovers of GOD:” but if I yet pleased such men, I should not be the
servant of CHRIST. No, we must not, like _Ahab_’s false prophets, have
a lying spirit in our mouths, but declare faithfully the whole will of
GOD; and like honest _Micajah_, out of pity and compassion, tell men
the truth, though they may falsely think we prophecy not good but evil
concerning them.
But to proceed: As we must renounce our affection for riches, so
likewise our affections for relations, when they stand in opposition to
our love of, and duty to GOD: For thus saith the Saviour of the world:
“If any man will come after me, and hateth not his father and mother,
his children, and brethren, and sisters, yea and his own life also,
he cannot be my disciple.” Strange doctrine this! What, hate our own
flesh! What, hate the father that begat us, the mother that bare us!
How can these things be? Can GOD contradict himself? Has he not bid
us to honour our father and mother? and yet we are here commanded to
hate them. How can these truths be reconciled? By interpreting the
word hate, not in a rigorous and absolute sense, but comparatively:
not as implying a total alienation, but a less degree of affection.
For thus our blessed Saviour himself (the best and surest expositor of
his own meaning) explains it in a parallel text, _Matthew_ x. 37. “He
that loveth father or mother more than me, is not worthy of me: He that
loveth son or daughter more than me, is not worthy of me.” So that when
the persuasions of our friends (as for our trial they may be permitted
to be) are contrary to the will of GOD, we must say with _Levi_, “we
have not known them;” or, agreeably to our blessed LORD’s rebuke to
_Peter_, “Get you behind me, my adversaries; for you savour not the
things that be of GOD, but the things that be of man.”
Farther, we must deny ourselves in things indifferent: for it might
easily be shewn, that as many, if not more, perish by an immoderate use
of things in themselves indifferent, as by any gross sin whatever. A
prudent christian therefore, will consider not only what is lawful, but
what is expedient also: not so much what degrees of self-denial best
suit his inclinations here, as what will most effectually break his
will, and fit him for greater degrees of glory hereafter.
_Lastly_, To conclude this head, we must renounce our own righteousness:
For, though we should give all our goods to feed the poor, and our
bodies to be burned, yet, if we in the least depend on that, and do
not wholly rely on the perfect all-sufficient righteousness of JESUS
CHRIST, it will profit us nothing. “CHRIST is the end of the law for
righteousness to every one that believeth.” We are compleat in him, and
him only. Our own righteousnesses are but as filthy rags. We must count
all things but dung and dross, so that we may be found in him, not
having our own righteousness, but the righteousness which is of GOD,
through JESUS CHRIST our LORD.
And is this the doctrine of christianity? is not the christian world
then asleep? If not, whence so much self-righteousness, whence the
self-indulgence, whence the reigning love of riches which we every
where meet with? Above all, whence that predominant greediness after
sensual pleasure, that has so over-run this sinful nation, that was a
pious stranger to come amongst us, he would be tempted to think some
heathen Venus was worshipped here, and that temples were dedicated
to her service. But we have the authority of an inspired apostle to
affirm, that they who live in a round of pleasure, “are dead while they
live.” Wherefore, as the Holy Ghost saith, “Awake thou that sleepest,
and arise from the dead, and CHRIST shall give thee light.” But the
power of raising the spiritually dead belongeth only unto GOD. Do thou
therefore, O Holy JESUS, who by thy almighty word commandest _Lazarus_
to come forth, though he had lain in the grave some days, speak also as
effectually to these spiritually dead souls, whom Satan for many years
hath so fast bound by sensual pleasures, that they are not so much as
able to lift up their eyes or hearts to heaven.
II. But I pass on to the second general thing proposed, to consider the
universal obligation and reasonableness of this doctrine of self-denial.
When our blessed master had been discoursing publicly concerning the
watchfulness of the faithful and wise steward, his disciples asked him,
“Speakest thou this parable to all, or only to us?” The same question
I am aware has been, and will be put concerning the foregoing doctrine:
for too many, unwilling to take CHRIST’s easy yoke upon them, in order
to evade the force of the gospel precepts, would pretend that all
those commands concerning self-denial, and renouncing ourselves and
the world, belonged to our LORD’s first and immediate followers, and
not to us or to our children. But such persons greatly err, not knowing
the scriptures, nor the power of godliness in their hearts. For the
doctrine of JESUS CHRIST, like his blessed self, is “the same yesterday,
to-day, and for ever.” What he said unto one, he said unto all, even
unto the ends of the world; “If any man will come after me, let him
deny himself:” and in the text it is particularly mentioned that he
said it unto them ALL. And lest we should still absurdly imagine that
this word ALL was to be confined to his apostles, with whom he was then
discoursing, it is said in another place, that JESUS turned unto the
multitude and said, “If any man will come after me, and hateth not his
father and mother, yea and his own life also, he cannot be my disciple.”
When our blessed LORD had spoken a certain parable, it is said, “the
scribes and Pharisees were offended, for they knew the parable was
spoken against them:” And if christians can now read these plain and
positive texts of scripture, and at the same time not think they are
spoken of them, they are more hardened than _Jews_, and more insincere
than Pharisees¹.
¹ Law’s _Christian Perfection_.
In the former part of this discourse I observed, that the precepts
concerning forsaking and selling all, did not oblige us in a literal
sense, because the state of the church does not demand it of us, as
it did of the primitive christians; but still the same deadness to the
world, the same abstemious use of, and readiness to part with our goods
for CHRIST’s sake, is as absolutely necessary for, and as obligatory
on us, as it was on them. For though the church may differ as to the
outward state of it, in different ages, yet as to the purity of its
inward state, it was, is, and always will be invariably the same. And
all the commands which we meet with in the epistles, about “mortifying
our members which are upon the earth, of setting our affections on
things above, and of not being conformed to this world;” are but so
many incontestible proofs that the same holiness, heavenly-mindedness,
and deadness to the world, is as necessary for us, as for our LORD’s
immediate followers.
But farther, as such an objection argues an ignorance of the scriptures,
so it is a manifest proof, that such as make it are strangers to the
power of godliness in their hearts. For since the sum and substance
of religion consists in recovery from our fallen estate in _Adam_, by
a new-birth in CHRIST JESUS, there is an absolute necessity for us to
embrace and practice the self-denial before spoken of. If we are alive
unto GOD, we shall be dead to ourselves and the world. If all things
belonging to the spirit live and grow in us, all things belonging to
the old man must die in us. We must mourn before we are comforted,
and receive the spirit of bondage before we are blessed with the
unspeakable privilege of the spirit of adoption, and with a full
assurance of faith can say, “Abba, Father.”
Were we indeed in a state of innocence, and had we, like _Adam_
before his fall, the divine image fully stamped upon our souls, we
then should have no need of self-denial; but since we are fallen,
sickly, disordered, self-righteous creatures, we must necessarily deny
ourselves (and count it our privilege to do so) ere we can follow JESUS
CHRIST to glory. To reject such a salutary practice on account of the
difficulty attending it at first, is but too like the obstinacy of a
perverse sick child, who nauseates and refuses the potion reached out
to it by a skilful physician or a tender parent, because it is a little
ungrateful to the taste.
Had any of us seen _Lazarus_ when he lay full of sores at the rich
man’s gate; or _Job_ when he was smitten with ulcers, from the crown
of his head to the sole of his foot: And had we at the same time
prescribed to them some healing medicines, which, because they might
put them to pain, they would not apply to their wounds, should we not
most justly think, that they were either fond of a distempered body,
or were not sensible of their distempers? But our souls, by nature, are
in an infinitely more deplorable condition than the bodies of _Job_ or
_Lazarus_, when full of ulcers and boils: for, alas! “our whole head
is sick, and our whole heart faint, from the crown of the head to the
sole of the foot, we are full of wounds and bruises and putrifying
sores, and there is no health in us.” And if we are unwilling to deny
ourselves, and come after JESUS CHRIST in order to be cured, it is a
sign we are not sensible of the wretchedness of our state, and that we
are not truly made whole.
Even _Naaman_’s servants could say, when he refused (pursuant to
_Elisha_’s orders) to wash in the river _Jordan_, that he might cure
his leprosy, “Father, if the prophet had bid thee do some great thing,
wouldst thou not have done it? How much rather then, when he saith to
thee, wash and be clean?” And may not I very properly address myself to
you in the same manner, my brethren? If JESUS CHRIST, our great prophet,
had bid you to do some far more difficult thing, would you not have
done it? Much more then should you do it, when he only bids you deny
yourselves what would certainly hurt you if indulged in, and he will
give you a crown of life.
But to illustrate this by another comparison: In the 12th chapter of
the _Acts_, we read, that “St. _Peter_ was kept in prison, and was
sleeping between two soldiers, bound with two chains: And behold an
angel of the LORD came upon him, and smote _Peter_ on the side, saying,
arise up quickly: And his chains fell off from his hands.” But had this
great apostle, instead of rising up quickly, and doing as the blessed
angel commanded him, hugged his chains and begged that they might not
be let fall from his hands, would not any one think that he was in
love with slavery, and deserved to be executed next morning? And does
not the person who refuses to deny himself, act as inconsistently,
as this apostle would have done if he had neglected the means of his
deliverance? For our souls, by nature, are in a spiritual dungeon,
sleeping and fast bound between the world, the flesh, and the devil,
not with two but ten thousand chains of lusts and corruptions. Now
JESUS CHRIST, like St. _Peter_’s good angel, by the power of his gospel
comes and opens the prison door, and bids us “deny ourselves and follow
him.” But if we do not arise, gird up the loins of our mind and follow
him, are we not in love with bondage, and do we not deserve never to be
delivered from it?
Indeed, I will not affirm that this doctrine of self-denial appears in
this just light to every one. No, I am sensible that to the natural man
it is foolishness, and to the young convert an hard saying. But what
says our Saviour? “If any man will do my will, he shall know of the
doctrine, whether it be of GOD, or whether I speak of myself.” This,
my dear friends, is the best, the only way of conviction: Let us up and
be doing; let us arise quickly, and deny ourselves, and the LORD JESUS
will remove those scales from the eyes of our minds, which now, like so
many veils, hinder us from seeing clearly the reasonableness, necessity,
and inexpressible advantage of the doctrine that has been delivered.
Let us but once thus shew ourselves men, and then the spirit of GOD
will move on the face of our souls, as he did once upon the face of
the great deep; and cause them to emerge out of that confused chaos, in
which they are most certainly now involved, if we are strangers and
enemies to self-denial and the cross of CHRIST.
III. Proceed we therefore now to the third and last general thing
proposed, to offer some considerations, which may serve as so many
motives to reconcile us to, and quicken us in, the practise of this
duty of self-denial.
1. And the first means I shall recommend to you, in order to reconcile
you to this doctrine, is, to meditate frequently on the life of our
blessed Lord and Master JESUS CHRIST. Follow him from his cradle to the
cross, and see what a self-denying life he led! And shall not we drink
of the cup that he drank of, and be baptized with the baptism that
he was baptized with? Or think we, that JESUS CHRIST did and suffered
every thing in order to have us excused and exempted from sufferings?
No, far be it from any sincere christian to judge after this manner:
for St. _Peter_ tells us, “He suffered for us, leaving us an example
that we should follow his steps.” Had CHRIST, indeed, like those that
sat in _Moses_’ chair, laid heavy burthens of self-denial upon us,
(supposing they were heavy, which they are not) and refused to touch
them himself with one of his fingers; we might have had some pretence
to complain: But since he has enjoined us nothing, but what he first
put in practise himself, thou art inexcusable, O disciple, whoever
thou art, who wouldst be above thy persecuted self-denying master: And
thou art no good and faithful servant, who art unwilling to suffer and
sympathize with thy mortified, heavenly-minded LORD.
2. Next to the pattern of our blessed master, think often on the lives
of the glorious company of the apostles, the goodly fellowship of the
prophets, and the noble army of martyrs; who by a constant looking
to the author and finisher of our faith, have fought the good fight,
and are gone before us to inherit the promises. View again and again,
how holily, how self-denyingly, how unblameably they lived: And if
self-denial was necessary for them, why not for us also? Are we not
men of like passions with them? Do we not live in the same wicked world
as they did? Have we not the same good spirit to assist, support, and
purify us, as they had? and is not the same eternal inheritance reached
out to us, as was to them? And if we have the same nature to change,
the same wicked world to withstand, the same good spirit to help, and
the same eternal crown at the end; why should not we lead the same
lives as they did? Do we think they did works of supererogation? if not,
why do not we do as they did? or why does your own church set apart
festivals to commemorate the deaths and sufferings of the saints, but
in order to excite you to follow them as they did CHRIST.
3. _Thirdly_, Think often on the pains of hell; consider, whether it is
not better to cut off a right-hand or foot, and pull out a right-eye,
if they offend us (or cause us to sin) “rather than to be cast into
hell, where the worm dieth not, and the fire is not quenched.” Think
how many thousands there are now reserved with damned spirits in chains
of darkness unto the judgment of the great day. And think withal,
that this, this must be our case shortly, unless we are wise in time,
deny ourselves, and follow JESUS CHRIST. Think you, they now imagine
JESUS CHRIST to be an hard master; or rather think you not, they would
give ten thousand times ten thousand worlds, could they but return to
life again, and take CHRIST’s easy yoke upon them? And can we dwell
with everlasting burnings more than they? No, if we cannot bear this
precept, deny yourselves, take up your crosses; how shall we bear the
irrevocable sentence, “Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels?” But I hope those, amongst whom
I am now preaching the kingdom of GOD, are not so disingenuous as to
need to be driven to their duty by the terrors of the LORD, but rather
desire to be drawn by the cords of love.
_Lastly_, Therefore, often meditate on the joys of heaven: think, think
with what unspeakable glory those happy souls are now incircled, who
when on earth were called to deny themselves as well as we, and were
not disobedient to that call: Lift up your hearts frequently towards
the mansions of eternal bliss, and with an eye of faith, like _Stephen_,
see the heavens opened, and the Son of man with his glorious retinue of
departed saints, sitting and solacing themselves in eternal joys. Hark!
methinks I hear them chanting forth their everlasting _Hallelujahs_,
and echoing triumphant songs of joy. And do you not long, my brethren,
to join this heavenly choir? do not your hearts burn within you? As the
hart panteth after the water brooks, do not your souls so long after
the blessed company of these sons of GOD? Behold then a heavenly ladder
reached down to you, by which you may climb to this holy hill. Let us
believe on the LORD JESUS CHRIST, and deny ourselves! By this alone,
every saint that ever lived ascended into the joy of their LORD: And
then, we, even we also shall ere long be lifted up into the same most
blissful regions, there to enjoy an eternal rest with the people of GOD,
and join with them in singing doxologies and songs of praise, to the
everlasting, blessed, all-glorious, most adorable Trinity, for ever and
ever.