The Christian Temper, Discourse 6
Of Self-denial.
MARK 8.34.
And when he had called the People unto him, with his Diſciples alſo, he ſaid unto them, Whoſoever will come after me, let him deny himſelf.
HEre Chriſt, the moſt perfect Pattern of Self-denial, preacheth Self-denial. And he doth not only commend it to all his Followers, but urgeth it as of indiſpenſible neceſſity; of ſuch neceſſity, that none can be a Diſciple of Chriſt upon other terms. Here he calls the People, with the Diſciples, to attend to this. As if he had ſaid, Theſe things I muſt needs tell you, Whoſoever will come after me, let him deny himſelf.— He was full of this Matter, and his Spirit within him conſtrained him. He was preſſed in Spirit, till he had delivered his Mind here, the Matter was of ſuch weight and moment. As it was with the Prophet Jeremiah, Chap. 20.9. The Word in his heart, was as a burning fire in his bones: He could not keep it in.
He called the People unto him, with his Diſciples alſo. Here was a Leſſon for all ſorts to learn, and practiſe. A Leſſon for Miniſters, and People both; for all ranks and conditions of Men. Whoſoever would be a Chriſtian indeed, muſt deny himſelf. Here none are exempted. And this is one of the firſt Leſſons a Chriſtian muſt learn. With the Old Philoſophers, that follow Ariſtotle, Privation is one principle of Generation. Self-abnegation is undoubtedly a neceſſary Principle of Chriſtianity; yea, Self-denial is a main conſtitutive part of it. This is one of the ſpecial Rules, and Orders of the Chriſtian Society. As Colledges have their Statutes, and other Companies and Societies their particular Orders: This is an Order for all that are of Chriſt's School. And without renouncing Self, we cannot rightly depend on Chriſt; without forſaking Self, we cannot follow Chriſt; without croſſing Self, we cannot comply with the Will of Chriſt; without denying ſelf, we cannot be ready to confeſs Chriſt; we cannot be willing and prepared to die, to ſuffer for Chriſt. How eaſily are Men brought to deny the Faith, and Truth, to deny God, and Jeſus Chriſt, that have not learnt to deny themſelves? Will Lovers of themſelves, will Self-ſeekers, ſtick to Chriſt, and his Truth, when put upon trial, whether indeed they are content to ſell all for the Pearl of price? Whether they can forſake all for Chriſt? When the Croſs ſhall follow thoſe, that follow Chriſt, will not ſuch flinch from him then? Yea, before any ſuch Trials come, all that have not learnt to deny themſelves, have denied God, and Chriſt already in their Hearts, and are daily denying him in their Works, and Lives. Though Men have a form of Godlineſs, yet while they deny the power thereof, ſo far they deny God. And to deny the power of Godlineſs, is a ſad preparation and introduction to the groſſeſt, and moſt ſhameful denial of God and Chriſt, when a Temptation thereunto ſhall come.
No wonder therefore that Chriſt ſays here, Whoſoever will come after me, let him deny himſelf; foreign, let him utterly deny himſelf. The ſimple Verb foreign, is as much as to deny; that with this Prepoſition added, it ſeems to ſignifie more, to deny with an Emphaſis, to deny with contempt, and abhorrence of ones ſelf.
Queſt. But what is it to deny our ſelves?
Anſw. [1.] In the Negative.
(1.) We muſt not deny our ſelves to be what indeed we are, as we muſt not feign our ſelves to be what we are not. As the Prophet Ahijah ſaid to the diſguiſed Wife of Jeroboam, Why feigneſt thou thy ſelf to be another? It is one thing to diſguiſe, and another to deny our ſelves. The Hypocrite, that ſeems to be what he is not, and would not appear to be what he is, is yet far from that Self-denial, Chriſt calls us to; he deceives himſelf and others, while he does not deny himſelf. So likewiſe, many a ſenſleſs Sinner, when admoniſhed of his Faults, will not acknowledg that he is the Man whom ſuch a repoof concerns. He will juſtifie himſelf, though his Lips prove him perverſe; and though it may further provoke the Lord to plead with him (as Jer. 2.35.) To deny the Truth here, is quite oppoſite to Self-denial.
Again, Some there are in another Extream. For whom God hath done much, yet being clouded with Melancholy, &c. they cannot ſee ſo clear as otherwiſe they might; and thereupon ſoon queſtion, yea, deny any good wrought in them. The condition of theſe is far better, than the others ſpoken of before: Yet they are to be pittied, and ſuch an Humour not to be fed, or encouraged. It is one thing to deny our ſelves, and another to deny God's goodneſs to us. It is no way contrary to Self-denial, for a Chriſtian to ſay (with the Apoſtle, 1 Cor. 15.10.) By the Grace of God, I am what I am.
Some go further yet, and charge themſelves more deeply, than there is juſt cauſe. As ſome poor troubled Spirits will not down with it, but that they have ſinned the unpardonable Sin, &c. But though we are not to deny our ſelves, we are not falſly to accuſe our ſelves.
(2.) We are not to deny our ſelves in that ſenſe, wherein it is ſaid, that God cannot deny himſelf, 2 Tim. 2.13. He abideth faithful; he cannot deny himſelf. He is ever as good as his Promiſe, conſtant to his Word. We may not in this ſenſe deny our ſelves, may not go back from lawful promiſes made either to God, or Men. We ſhould not uſe lightneſs; yea, and nay.
(3.) We are not to renounce the uſe of our Reaſon. That is no piece of Self-denial intended, or required here. That would be to make the Chriſtian Religion unreaſonable: And how great a reproach would that caſt upon Religion? What is Man, but Animal rationale, or Ens ratione praeditum, a Creature endued with Reaſon? That it is as natural to him, as congruous to that form, and kind of being, which his Creator has given him, that he ſhould uſe his Reaſon, as that the Sun, Moon, and Stars ſhould ſhine, and give forth their light. And it is certainly the higheſt, and nobleſt uſe our Reaſon ſerves for, to help us in the diſcovery of Truth, and to direct us in the choice of Good. Therefore no doubt, we may be the Servants of Chriſt upon more Honourable terms, than Nahaſh would have put upon the Men of Jabeſh-Gilead. Chriſt never required his Followers (in this ſenſe) to put out their right Eyes: (though we muſt part with our deareſt Luſts, which have been as our right Eyes, yet when theſe are pluckt out, we ſhould ſee never the worſe). But it is the way of Antichriſt, to perſwade Man to an implicit Faith, and to blind Obedience. It is the drift and deſign of the Synagogue of Satan, to get Men hood-winkt, that they may be content to ſee with the Eyes of their Rulers and Leaders, and follow them which way they pleaſe. But we ſhould be ready always to give an anſwer to every Man that asketh us a Reaſon of our Faith, 1 Pet. 3.15. And can we give a Reaſon of our Faith, without uſing our Reaſon? And how oft doth the Lord reaſon with Men about Matters of Religion? See Iſa. 46. from ver. 5. to ver. 9. Then, would he not have Men uſe their Reaſon here? Yea, how does he upbraid Men, that they uſed their Reaſon no better, that they did not ſhew themſelves Men? See Iſa. 44.19. & Chap. 27.11. It is a People of no underſtanding. And it is plain, the Scriptures, that are a Rule for our Faith and Practice, could not be rightly applied and made uſe of, without putting forth our Reaſon. Mat. 22.29, 31, 32. Where Chriſt telleth the Sadducees, that denied the Reſurrection, [Ye do err, not knowing the Scriptures.] No Man could diſcover the Reſurrection of the Dead, in that Scripture brought for it, without the uſe and exerciſe of Reaſon. And farther, We muſt have Reaſon to convince thoſe, who as yet believe not the Divine Original, and Authority of the Scriptures. How elſe ſhould Heathens, Infidels be convinced, and converted? Would we have them change their Way, and Opinions, without ſeeing any Reaſon for it? And while Hereticks, and Men of unſound Minds abuſe their Reaſon, ſetting it againſt the Truth, ſhould not we uſe, and improve our Reaſon in defence of the Truth? Can we foreign, confute Gain-ſayers, without uſing our Reaſon? And the Apoſtle would have Chriſtians, not as Children, but Men in underſtanding, 1 Cor. 14.20. And that is a weighty paſſage, which ſome have laid down, who have written to good purpoſe, [Of the concurrent judgment of Proteſtants, concerning the Intereſt of Reaſon in matters of Religion.] The more the underſtanding of a Chriſtian diſcerneth the Evidences, Pag. 14. §. 24.and true Reaſon of all things in Religion, the far greater advantage his Will hath for the love of it, and fixed reſolution never to forſake it; and for ſeriouſneſs and conſtancy in an holy Self-denying Life; and for patience in Sufferings, and joyful hopes of Heavenly Glory. For Grace worketh on Man, as Man: That is, as a rational free Agent, whoſe Will muſt be guided by the light of his underſtanding. So they.
And yet we muſt ſay, that there are many Points in Religion, which Mans Reaſon, without Divine Supernatural Revelation, could never diſcover; as (ver. 9.) the Myſtery of the Trinity, the Incarnation of Chriſt, &c. Though part of the Chriſtian Religion be evident by the Light of Nature, yet what is not of Natural Revelation, the ſoundeſt and ſtrongeſt Reaſon and Underſtanding of Man could never reach unto, without the help of Supernatural Revelation. As there is no ſeeing without Light, ſo there is no Knowledge without ſome intelligible Evidence.
Again, This we muſt not hold, That what is Supernaturally revealed, though in it ſelf never ſo much above the reach of Natural Reaſon, is not to be doubted of, but muſt be concluded infallibly certain. Though we may not take any thing to be the Word of God without Reaſon, Mr. Baxt. of Self-denial. pag. 280.yet when we have Reaſon to take it to be his Word, we muſt believe, and ſubmit to all that is in it, without any more reaſon for our Belief. Since it is evident by many Infallible proofs, that the Scriptures are the Word of God, the God of Truth that cannot Lye, we have good reaſon indeed to yield our ready and full aſſent to whatſoever is taught, and held forth in the Sacred Scriptures. And it is unreaſonable not to believe the Word of God, that God who is Omniſcient, and All-wiſe, that he cannot be deceived; and who is infinitely Holy, and Good, that he cannot deceive. Thus thoſe high Points of Faith which could never be cleared by natural proof, or evidence; yet we are to receive as unqueſtionable Verities, upon account of God's Veracity, they being revealed by him in his holy Word. In ſuch caſes, to acknowledg the ſhort-ſightedneſs of our imperfect underſtandings, is but reaſonable: But to deny, or queſtion the truth of Divine Revelation, is moſt unreaſonable, and impious.
Yet it muſt be noted, That this no way befriendeth thoſe, who would impoſe new Articles of Faith upon Chriſtians, or put a falſe ſenſe on any part of Scripture, that it may be thought to favour their Errors, and Abſurdities. Such are like the falſe Prophets of old, (Ezek. 13.7.) that would tell the People, The Lord ſaith it, albeit he had not ſpoken. Thus the Papiſts would father the firſt-born of Monſters, and groſſeſt of Abſurdities, their Tranſubſtantiation, upon God, and Jeſus Chriſt. A Doctrine full of Contradictions, contrary to common Senſe and Reaſon, and to many plain points of Faith. But from what Scripture do they learn, or can they prove it, that a Prieſt hath power, by mumbling over a few words, to turn Bread and Wine into the very Body and Blood of Chriſt? It's true, we read, [This is my Body:] And ſo it is Sacramentally, and Repreſentatively, notwithſtanding it is naturally Bread ſtill. And how oft is it called Bread, even after Conſecration? (ſhewing that its ſubſtance is not changed by its Conſecration, but only its uſe:) It is Bread ſtill, when Conſecrated, when Adminiſtred, when Eaten, 1 Cor. 11.26, 27, 28. As often us ye eat this Bread, &c. Whereas the Papiſts, contrary to plain Scripture, and to all our Senſes, will needs have it to be no more Bread.
One thing more muſt be laid down here, that Man's Reaſon, and underſtanding Faculty, ſince the Fall, is naturally blind, and dark, depraved, whence it is apt to judg ſiniſterly and falſly of Spiritual things, unable ſpiritually and ſavingly to diſcern them, without the ſpecial Illumination of the holy Spirit. Yet it will not follow, that Men muſt lay aſide their Reaſon, either waiting for immediate Revelations, (with the Enthuſiaſts) or ſubſcribing to the dictates of Men, hand over head, right or wrong, true or falſe, (with the Papiſts). But they are to uſe their own Ʋnderſtandings the beſt they can, to get Inſtruction from the Word of God, which was written to make wiſe the Simple, not leaning to their own Ʋnderſtandings, (which are ſo lame) but earneſtly calling in the help and guidance of the Spirit of Truth, to lead them into all Truth. And they are in the moſt hopeful way to find the Spirit's aſſiſtance here, who are moſt diligent and careful in the uſe of thoſe means, whereunto he directs Men; ſuch as Reading, Hearing the Word, Meditation, Prayer, Conference. But obſerve; as to the ſight of an Object, theſe three things are joyntly-neceſſarily required, Scil. 1. The Eye, or Viſive Faculty. 2. The Object, to be ſeen. 3. The Light to irradiate the Object. So to the knowledg of Religion, and the Doctrine of Salvation; theſe three things are no leſs neceſſarily concurring: 1. Our Reaſon, or underſtanding Faculty. 2. The Object, or Doctrine of Truth to be known. 3. Nam et oculus ſic factus eſt, ut videre lumen poſſit, ſed videre non poteſt, niſi ſe illi lumen infuderit. Fulgent. Epiſt. 6.That the holy Spirits's enlightning the Mind, or opening the Underſtanding to apprehend, and diſcern this Object. Which illumination of the Spirit is twofold, common, or ſpecial.
Pardon this Digreſſion. For ſeveral Reaſons I have thought it not unſeaſonable at this time to ſpeak ſomething of the Intereſt of Reaſon in the matters of Religion. (Concerning which for fuller Satisfaction, peruſe thoſe few ſheets forecited.) But thus, that denying of our ſelves, which Chriſt calleth us unto, doth not include a renouncing of the uſe of Reaſon.
(4.) When we are required to deny our ſelves, the meaning is not, that we ſhould deſtroy our ſelves, or unneceſſarily do any thing tending thereunto. Self-denial is an eminent and precious Grace; but Self-murder a very great and dreadful Sin. To be ready to lay down our lives, when God calleth to it, is an eminent act of Self-denial: but to caſt away our lives in a diſcontened humour, or by neglect, is quite another thing.
(5.) To wrong our ſelves, by denying our ſelves the needful comforts God alloweth us, is not Chriſtian Self-denial. As ſome poor melancholy perſons almoſt famiſh themſelves. To deny our ſelves a ſober, moderate uſe of Creature-comforts that we have need of, is more than the Lord requires. Some there are ſo covetous, that though they have great Wealth and Riches, yet they have not power to eat thereof. Here is Self-denial even from the baſeſt ſelfiſhneſs. A denying of natural ſelf for worldly ſelf.
But the greateſt wronging of our ſelves is a rejecting Grace offered. This is Self-undoing, not right Self-denial.
(6.) The voluntary Poverty of Popiſh Votaries is far different from Chriſtian Self-denial. The Popiſh Monks, that place a great part of Perfection in renouncing Eſtates, and worldly Properties, in a voluntary Poverty, remember not, or regard not the words of the Lord Jeſus, (Act. 20.35.) that it is more bleſſed to give than to receive. It's true, when Chriſt calleth us to ſell, and part with all we have in the World, and follow him, we may not conſult with fleſh and blood in this caſe, but let all go. But otherwiſe Poverty in it ſelf is a puniſhment. It is one of the Curſes threatned, Deut. 28.43, 44, 48. Therefore not a thing to be choſen, not to be vowed. Sure it is no perfection, for Men to curſe themſelves.
It's true, if God bring us to poverty, we ought to ſubmit, and bear it patiently. But Men ſhould not caſt away Eſtates, which are an outward Bleſſing, which Man ſhould improve to the Honour of God, and good of others. But I need not enlarge here. We are generally for holding Eſtates too faſt. Neither would the Popiſh-Votaries probably ſo readily part with theirs; but that they need not fear being any great loſers by the bargain, by this device living free from care, on others labours, and having ſtill enough in common.
(7.) So their Prieſts muſt all abſtain frrom Marriage, and vow a Single life, and this they account a meritorious piece of Self-denial. But this is not the Self-denial which Chriſt here calleth his followers unto. It were well if they that for magnifie a Single life, as a point of high Perfection in them, were as careful to abſtain from Fornication, which God hath forbidden, as from Marriage, which not God, but the Romiſh Synagogue (the Mother of Harlots) forbids. But alas! is not Fornication a leſs ſin with them, than for a Prieſt to marry? yet the Scripture preſcribes Marriage, as a remedy againſt Fornication, (1 Cor. 7.2, 9.) not their Vow of ſingle life. The Scripture expreſly allows a Biſhop, as alſo a Deacon, to have a Wife, 1 Tim. 3.2, 12. And further, it calls that a Doctrine of Devils, 1 Tim. 4.1, 3. which they make a Doctrine of Perfection. Euſebius (in Eccl. Hiſt. l. 4. c. 27.) gives this account of Tatianus, and his Hereſie, (out of Irenaeus) Out of the School of Saturninus and Marcian ſprang the Hereticks whom they call Encratites (i. e. continent perſons) who taught, that Marriage was to be abhorred, contemning the antient ſhape, and mould of Man framed of God, and ſo by the ſequel, reprehending him that made the Generation of Man and Woman.
(8.) And their Monaſtick, or ſolatary life hath as little true Self-denial in it. The Romiſh Monks are cloyſtered up, living like Drones in the Hive upon the ſweat of others Labours, while they may take themſelves to be excuſed from any Calling or Imployment, under this fine pretence of devoting themſelves unto Faſting and Prayer. Indeed faſting would be very proper for ſuch Idle Bellies: but another kind of faſting. As the Apoſtle commanded, 2 Theſ. 3.10. that if any would not work, neither ſhould he eat. Though it is true, God requires not hand-labour of all. There is working with the Head, as well as with the Hands.
Other particulars I paſs by; only adding this general, that we are not required to deny our ſelves in any thing, that would be to our ſpiritual and eternal advantage, that would be really injurious to deny our ſelves in: but where it would be really beneficial to us, where the loſs would be made up in better things than thoſe whereof we are to deny our ſelves.
But all this while I have not told you, what Self-denial is. Therefore
[2.] To ſhew poſitively what it is.
Note, It was Man's undoing, when he would be ſetting up for himſelf, (as it was the Prodigals, Luk. 15.12, 13.) His affecting an happineſs in himſelf, and in the creature, ſeparate from God, contrary to the will of God, made him miſerable: when he forgot his dependance on God, and would not be under his government, or at his diſpoſe, but would follow his own will, and appetite, would be carving for himſelf; then he loſt God, and loſt himſelf, indeed went beſides himſelf. Now when ſuch a ſinful degenerate creature is recovered, and comes to himſelf again, he ſees the errour of ſuch a courſe, he can no longer reſt, or center in himſelf, he goes out of himſelf to God, to depend wholly upon him, to be ruled, and diſpoſed of by him. Thus he denies himſelf, and owns God again.
Let a Man deny himſelf (as one paraphraſeth on it) let him lay aſide his own wiſdom as an empty Lamp, his own will as an evil Commander, his own imaginations as a falſe Rule, his own affections as corrupt Counſellours, and his own ends as baſe unworthy marks to be aimed at. *Mr. Ambroſe fol. p. 120.Thus Self-denial is the ſame with Converſion, or very near a-kind. Converſion, expreſſed by the term from which a ſinner turneth., As Converſion in ſhort is a ſinners turning from himſelf to God. Only whereas we commonly uſe the term, Converſion, for the firſt ſaving change wrought in a Sinner; Self-denial alſo ſignifies, and takes in that continued holy habit, with the ſubſequent acts flowing from it, whereby a Chriſtian demeaneth himſelf, not as his own, ſui juris, but as the Lord's, living not to himſelf, but to the Lord. So likewiſe Self-denial, and Mortification are very near a-kind. Self-denial neceſſarily includes a denying of ungodlineſs, and worldly luſts, a crucifying the fleſh, with the affections and luſts thereof, a crucifying the World.
It is a very large, and comprehenſive duty, to deny our ſelves. Bear with me, if to make it plainer I uſe many words in deſcribing it. Thus I take it: To deny our ſelves is in a ſenſe of our own vileneſs to abhor, and condemn our ſelves; and in a ſenſe of our own weakneſs and inſufficiency, not to depend on our ſelves, but to abandon ſelf-confidence; and in a ſenſe of our own unworthineſs, not to challenge any reward of God, as of proper debt, but to acknowledg all he does for us to be of his free Mercy; and in a ſenſe of our dependance on God, and obligations to him, not to be for ſeeking, ſerving, pleaſing our ſelves, not to live to our ſelves, but unto God, giving up our ſelves, with all we have, to be at his Service, at his Command, at his Diſpoſe. Self-denial is not without ſelf-reſignation unto God.
Note, According to the deſcription here given.
1. Self-denial is partly in the Judgment. And
(1.) Self-denial, as in the Judgment, is a ſerious account, and full concluding, that we are not our own, but the Lords. That God is our abſolute Owner, Ruler, Governour. That ſelf-will muſt not be out rule, nor ſelf-intereſt our end. That we ought ever to be at his command, and diſpoſe, whoſe we are, to ſeek his Honour and Glory above all things, and to deſire that he may be magnified in us, and by us, whether it be by life, or by death.
(2.) Self-denial, as in the Judgment, is a clear apprehenſion, a deep ſenſe of our own weakneſs, and inſufficiency. That we can do nothing of our ſelves; That the way of Man is not in himſelf, neither is it in him that walketh to direct his ſteps. That we are nothing, can do nothing, ſeparate from God, and Chriſt. That we are unable to perform any Duty, to improve any Ordinance, to uſe any Mercy, to bear any Croſs, to withſtand any Temptation, to maſter and mortifie any Corruption, to act any Grace without him. Yea, that we have ſuch a neceſſary, and abſolute dependance on God, that we cannot live, or move, or act naturally without him. That we ought to ſay (as Jam. 4.15.) If the Lord will, we ſhall live, and do this, or that.
(3.) Self-denial, as in the Judgment, is a deep ſenſe, and thorough conviction of our own unworthineſs, and wretched vileneſs. That we of our ſelves deſerve nothing: but are leſs than the leaſt of Mercies. That to us belongeth nothing but ſhame, and confuſion of face. That when we have done our beſt, have done all we can, we deſerve not ſo much as thanks (Luk. 17.10.) That what ever God does for us is of his free Mercy.
2. Self-denial is more eſpecially in the Will and Affections.
(1.) When a Mans Will is ſet for the utter renouncing and rejecting of carnal and corrupt Self. When he is in good earneſt for caſting off the Old-Man, which is corrupt, with its deceitful Luſts. When he would no more be ruled by the Law in his Members, or live, and walk after the Fleſh: As the Lord is is ſaid to deny, and not to know Men, whom he rejects and condemns, (2 Tim. 2.12. Mat. 10.33.) As a Man renounceth, repudiates a diſloyal adulterous Wife: As a Father is provoked to diſown, caſt off a rebellious Son. This is a main part of Self-denial, when we are for caſhiering our Luſts, for plucking out Right Eyes, and cutting off Right Hands, when we would have no more to do with our Idols. So long as we are under the dominion of any Luſt, till ſuch time as the Will is reſolvedly ſet againſt Sin; ſo long as we are ſetting up Self as Lord, and our own Wills, as our Law, in a way of contradiction unto God, our Soveraign Lord, and to his holy Will. And thus to deny God indeed, inſtead of denying our ſelves.
2. When it is a Man's hearty deſire in all things to be ſubject to God's Will, and Command: Lord, what wilt thou have me to do? That is a Self-denying Spirit, which is willing to do as God would have it. [Let a Man deny himſelf] that is, (ſay ſome) deny his own will, ſo far as it is not confonant to God's Will; that is to deny our ſelves; to be more for doing God's Will, than our own. When we had rather pleaſe and ſerve God, than pleaſe, or ſerve our ſelves. When we are following Chriſt, our Pattern, John 5.30. I ſeek not my own Will, but the Will of the Father that hath ſent me. When it is pleaſing to us to croſs our ſelves, to comply with the Will of God. When we deſire to deny our own Eaſe, Profit, Intereſt, to promote God's Intereſt, and to do him ſervice.
3. When it is a Mans hearty deſire, as to be ſubject to God's Preceptive Will, ſo to ſubmit to his Providential and Diſpoſing Will. When a Man can ſay from his Heart, Whatever I ſuffer, the Will of the Lord be done. When he deſires rather to ſubmit to the Will of God, than to have his own will. This is to deny our ſelves, to be willing that God ſhould chuſe our Inheritance for us; that he ſhould carve for us, rather than to be left to our own Carving; to be willing to put our ſelves, with all we have into his Hands; that he ſhould have the ordering of us, of our conditions, and all our concerns, that he ſhould diſpoſe of all as pleaſeth him; to have our wills thus reſolved unto the Will of God. To have ſuch a frame of Heart as David had, 2 Sam. 15.25, 26. —If I ſhall find favour in the Eyes of the Lord, he will bring me back again: But if otherwiſe— Behold, here am I, let him do to me as ſeemeth good vntounto him.
4. When it is our hearty deſire, that we may be able to forſake all for God, and Jeſus Chriſt, to part with Eſtates, to give up Liberties, to lay down our very Lives for him, if he call us to it. This is to deny our ſelves, not to will, or intend the keeping of any thing in the World, how dear ſoever to us; but to be ready, and reſolved (in the ſtrength of his Grace) to part with all in his Cauſe. Self-denial is not without a will and intention even of ſuffering Martyrdom, by the help of his Grace, if the Lord call us to it: As they are joyned here, [Let him deny himſelf, and take up his Croſs.] And ſo it follows the Text, [For whoſoever will ſave his Life, ſhall loſe it.] To will the ſaving of our Lives, or any thing we have, that God would have laid out for him; I mean, to will the ſame moſt intenſely, and prevailingly, is contrary to Self-denial, it is to prefer our own intereſt before God's Intereſt.
5. When we are no more for depending on our ſelves, but for depending upon God, and on the Grace of God in Chriſt, for Aſſiſtance, for Acceptance, and for a gracious Recompence. This is the diſpoſition of a Self-denying Spirit; Self-denial is contrary to Self-dependence. Theſe things may help you to underſtand what Self-denial is, as in the Will and Affections.
(3.) Self-denial in Life and Practice, in brief, is not to live to our ſelves, but to the Lord, Rom. 14.7, 8. More plainly,
1. It is a ſtrenuous oppoſing, and croſſing of ſinful Self. A denying to make proviſion for the Fleſh; as to make no proviſion for Pride, to make no proviſion for Senſuality, &c. to be ſtarving out our Corruptions; to be beating down a body of Sin, to ſtrive againſt our Corruptions with might and main.
2. It is an uſing and employing what we have, what God intruſts us with, our ſeveral Talents, Eſtates, Powers, Intereſts, Parts, Gifts, &c. not for our ſelves chiefly, and ultimately, but for God.
3. It is to reſerve nothing for Self, but actually to forſake all for God, which he calleth us to part with; to deny our ſelves of our deareſt Worldly Enjoyments, and our greateſt outward Comforts for him. [Let him deny himſelf] Se, i. e. animam ſuam; animam, i. e. vitam ſuam. A Man may not except ſo much as his own life; and a Man would give all he has for that, Job 2.4. [Let a Man deny himſelf] A ſeipſo procul abſit, according to the Perſic Verſion. (Though in the phraſe of the World, Proximus ſum egomet mihi, A Man's ſelf is neareſt to him.) According to the Ethiopic Verſion, Odio habebit animam ſuam, A Man muſt hate his own Life; as it is Luke 14.26. Let a Man deny himſelf: That is, Let him carry, as if he knew not himſelf, carry as if he loved not himſelf, as if he contemned himſelf, as if he cared not what became of himſelf. We muſt have no regard of our Selves, have no regard of Eſtates, Liberties, or Lives; but ſeem prodigal of them, caſt away all we have in the World, rather than deſert God and Chriſt, to keep any thing here.
The ſubſtance of Self-denial, is included in the particulars here laid down. Yet I ſhall ſhew further, by other Notes, how we may know, whether we have true Self-denial.
(1.) Self-denial is not without Self-abhorrence. Indeed it begins here, it begins in a loathing of our ſelves for Sin. Ordinarily Self-conceit reigns, till ſuch time as a Man is humbled, and comes to ſee his own Vileneſs, and abhors himſelf for Sin. One never truly denies himſelf, till he falleth out with himſelf. Firſt, there is a falling out with himſelf, and then a falling off from Self. But till we are thorowly diſpleaſed with our ſelves, we ſhall be ſtill adhering to our ſelves: And where Self-eſteem prevails, a Man is for Self-exaltation; both which are contrary to Self-denial. And further, As one part of Self-denial is a denying, and forſaking our Luſts, taking their part no longer, making no more proviſion for them, and utter abandoning of them, with a Will and Reſolution to have no more to do with them; before we come to this, we muſt ſee the evil and baſeneſs of Sin, we muſt come to a loathing of it, and to a loathing of our ſelves for it.
(2.) True Self-denial is not without Faith in the Promiſes, or without eying the recompence of Reward. We muſt ſee greater matters than thoſe things we are called to deny our ſelves in, far greater matters that God hath promiſed, or we ſhall never willingly and chearfully forgo Temporal Enjoyments for him. Heb. 11.24, 25, 26. It was by Faith, that Moſes was ſo willing to deny himſelf in point of Honour, refuſing to be called the Son of Pharaoh's Daughter; and in point of Pleaſure, chuſing rather to ſuffer Affliction with the People of God, than to enjoy the pleaſures of Sin for a ſeaſon; and in point of Profit, eſteeming reproach for Chriſt greater Riches, than the Treaſures of Egypt: For he had reſpect unto the recompence of the Reward. When a Man comes to ſee that the Lord does not bid him any loſs here, but that he ſhould be an everlaſting gainer by denying himſelf, then he may chearfully deny himſelf; and otherwiſe, he will hang back. They cannot but account theſe hard ſayings, [Let a Man deny himſelf, and take up his Croſs: And if any Man 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.] I ſay, they cannot but account theſe hard ſayings, who are not aſſured of the truth of the Hundred-fold Promiſe, Mat. 10.29, 30. who are not aſſured, that Chriſt has greater things to give, and beſtow; better Riches, a better Name, a better Inheritance, a better Life, than that he calleth any to part with for Him. Now is Chriſt in ſo good Credit with us, that we dare take his Word here, that we dare put our whole Eſtates, all our Concerns, our very Lives into his Hand? Would we truſt him with all we have, upon his ſingle Bond? And are the things of another World ſo real, and certain to us, and ſo great in our Eye, that we cannot but diſpiſe all things here below, and count them but loſs, compared with the things above?
(3.) True Self-denial is not without the Predominant Love of God, and Jeſus Chriſt: As Self is taken down in any, God and Chriſt are exalted. As Self is loſing, Chriſt is gaining on the Soul. The more Self comes to be ſlighted, and diſregraded, the more Chriſt is eſteemed. The more Self-love is mortified, the more does the Love of God, and Chriſt prevail, and take place. And if we love him not above our ſelves, how can we deny our ſelves for his ſake? He that loveth his Eſtate more than Chriſt, cannot be willing to part with his Eſtate for Chriſt. He that loves his Life more than Chriſt, cannot be willing to lay down his Life for Chriſt. Thus we can be no more ſound in the point of Self-denial, than we are in our love to God and Jeſus Chriſt.
(4.) True Self-denial is ever joyned with an humble frame of Heart. As the Apoſtle Paul, though he was in nothing behind the chiefeſt Apoſtles, yet confeſſed himſelf to be nothing, 2 Cor. 12.11. I have nothing to glory of, 1 Cor. 19.16. Self-denial is not for arrogating any praiſe, or honour unto Self, which is due to God, or would diminiſh, and detract from God's Glory. A Self-denying Spirit would not be pleaſed, but very much diſquieted with any praiſes from Men, which tend to rob God of the Glory due to his Name. He would abhor that Men ſhould attribute any thing to him, in a way injurious to the Honour of God.
(5.) Self-denial will teach us to ſubject our minds, and judgments to the Sentence of the Word. It is not againſt the uſe of Reaſon, (as was ſhewn before) but againſt the exalting of Man's Reaſon above, or againſt the Wiſdom of God. It will ſubject Reaſon to the word of Faith, which is indeed moſt reaſonable. Self-denial will take a Man off from Self-conceitedneſs, from being wedded to his own opinions. Self-denial will be pulling down ſtrong holds of Carnal Reaſonings, with every high thing that exalteth it ſelf againſt the Knowledg of God. As the Apoſtle ſays, We can do nothing againſt the Truth, but for the Truth: So one that has learnt to deny himſelf, will not hold, or maintain any Error, or Opinion, contrary to the word of Truth, that he ſees the Word of God againſt. How plauſible ſoever it may ſeem to carnal and corrupt Reaſon, and how zealous ſoever he hath been for it, yet once ſeeing it diſagreeable to God's Word, he dare no longer own it.
As we would not reject, and deny Chriſt, as Teacher, and Prophet, we muſt be willing to learn of Him, we muſt be ready to hear Him in all He hath to ſay to us. Acts 3.22. Him ſhall ye hear in all things whatſoever he ſhall ſay unto you.
Therefore they that are wedded to their own Opinions, that have taken them for better, for worſe, and will not be taken off, though they have never ſo plain Scripture-evidence brought in againſt them, ſuch, I ſay, are not Self-denying Perſons, but rather Self-condemned. And they that are ſo in love with their own Notions and Conceptions, that they are rather for wreſting the Word, than for regulating their Conceptions by it: And they that are ſo conceited of their own Knowledg, and Abilities, that they are readier to deny, or queſtion the truth of what is held forth in God's Word, than to acknowledg, or ſuſpect the ſhallowneſs of their own Apprehenſion, are not of a Self-denying Spirit. Alas, they are nearer denying God, than denying themſelves.
(6.) Self-denial mainly oppoſeth, and brings down a rebellious Will. As it is contrary to Self-conceitedneſs, ſo to Self-willedneſs. This is the great Controverſie betwixt God and Sinners, whoſe Will ſhall ſtand, his or theirs. But Self-denial, where it comes, decides the cauſe for God. One that truly denies himſelf, would have no will of his own, but what is ſubject to the Will of God. He reſolvedly croſſeth his own will, wherein he ſees it croſs, and contrary to the Will of God.
And thus it is plain, They that walk in the way of their own hearts, that are fully bent upon their own wills, that give up themſelves in their ordinary courſe to follow their own ſinful Inclinations, are far from Self-denial. Self-denial, and a courſe of wilful diſobedience; Self-denial, and any reigning Sin, are things utterly inconſiſtent. A will to pleaſe God, and a will to pleaſe our ſelves in any way or courſe, which we know to be contrary to the Mind and Will of God, cannot be both together in a prevailing degree.
(7.) Self-denial is not conſiſtent with reigning inordinate Self-love. It's true, there is a regular Self-love, which is not contrary to Self-denial. Indeed there are none that do ſo truly love themſelves, as thoſe that have learnt to deny themſelves for God and Jeſus Chriſt, who love God and Jeſus Chriſt above themſelves. But a corrupt Self-love, where it is predominant, excludes the true love of God, and the love of our Neighbour, and all true Self-denial. By this foreign a Man prefers, and eſteems himſelf, and his own things above all other, is moſt pleaſed with himſelf, and moſt devoted to himſelf; in ſhort, by this a Man makes an Idol of himſelf. This Self-love is blind indeed, and makes Men blind. It will not let a Man ſee the evil of his ſtate, and of his way, and courſe. It is a chief cauſe of Self-flattery, Self-deceit: But the grand impediment, and obſtruction of Self-denial. This Self-love is the heart of the Old-Man; till this be mortified, we can neither die to Sin, nor live to God. So while ſinful Self-love is in full power, we are far from Self-denial.
(8.) Self-denial will heartily engage a Man againſt a ſenſual, fleſh-pleaſing courſe. For one to place his Happineſs in pleaſing his Appetite, or Senſes, in Meats, Drinks, fine Apparels Paſtimes and Recreations, &c. to mind ſuch things more, than the pleaſing, and enjoying of God; to be more ſet upon them, is a plain evidence that he is in the fleſh, and walks after the fleſh, which is moſt contrary to a Self-denying life. Yea, though he do not run into the exceſs of Riot, which looſe, profane, debauched Perſons give themſelves up unto. Mr. Baxt. Chriſtian Directory, p. 271. §. 20.As is well obſerved, Even the fleſh it ſelf may forbid a ſenſualiſt to be Drunk, or to eat till he be Sick; for Sickneſs and Shame, are diſpleaſing to the fleſh. It is enough to prove a Man a Senſualiſt, and ſtill for Self, while he aimeth at the pleaſing of his Appetite, or Senſes, even as his end, and looketh no higher; ſurely we ſhould be for pleaſing theſe no further, than may promote our main Work, may help us on in the lively, chearful Service of God. And whether we Eat, or Drink, or Recreate our ſelves at any time, that ſhould be our end, even that we may be fitter to ſerve and glorifie our Maker, and Redeemer. Now ſuch as have no reſpect hereunto, and ſuch as are for pleaſing the Fleſh, though God be diſpleaſed, have not yet learn'd to deny themſelves. Self-denial would teach us to pinch and diſpleaſe, rather than pamper the Fleſh. And they that cannot deny their Exceſſes for God, ſtint their inordinate Appetites, refrain from immoderate Recreations, cut off, and caſt away their proud and vain faſhions of Attire, that commend them to none, unleſs it be to light and vain Perſons, how ſhall ſuch deny, and forſake all for God?
(9.) Self-denial is oppoſit to a courſe of Self-seeking, and will cauſe a Man habitually, and moſt ordinarily to prefer God's Intereſt above his own. Surely, they are altogether ſtrangers to Self-denial, that are all for ſeeking their own things, and not the things which are Jeſus Chriſts. And if we ſeek our own things more heartily, ſeriouſly, and earneſtly, than the things of Chriſt, what would this ſhew, but that inordinate Self-love is predominant in us? And does it not argue plain ſelfiſhneſs, when Men are chiefly led by ſelf-ends, and moſt ſet upon ſelf-intereſt? when Men are more for their own intereſt, than for the intereſt of Chriſt? Now how full is the World of ſuch, as are for enriching, and advancing themſelves, who little or nothing regard the advancement of the Kingdom and Intereſt of Chriſt? How many, whatever pretentions they make of ſerving Chriſt, yet their intentions, and deſigns are rather to ſerve themſelves of him! And that are indeed for no more of Religion, than will ſtand with, and promote their worldly intereſt, ſuppoſing that gain is Godlineſs (as the Apoſtle ſpeaks of them, 1 Tim. 6.5.) How many that will follow Chriſt no further, than may be in the way to riches and preferment in the World? But ſuch as have learn'd to deny themſelves, would not ſeek their own things above, or in competition with the things of Chriſt; but only in ſubordination to thoſe higher things. While others follow Chriſt but for ſelf, ſuch follow their worldly Callings, and ordinary Imployments for Chriſt. They are painful and diligent in their Callings: but if you ask who they work for? It is not for the fleſh, not for ſelf: but for God, and Chriſt. They are laying up for God, and laying out for God. When we have given our own ſelves to God (as they did, 2 Cor. 8.5.) accounting our ſelves no more our own, we ſhall make over all we have to God, and ſhall deſire to uſe and imploy our Parts, Intereſt, Eſtate, &c. for him according to his Will. We ſhall not account any thing ſo our own, as for us to uſe how we pleaſe; but as may be moſt pleaſing to God. But if we are at exceſſive pains, and at great coſt and charge for Self; while we care not how little we are at in God's Service: if we think we can never lay up enough for Self, or care not how much we lay out on Self, and how little we lay out for God and Chriſt, if we think a little expended in works of Charity, or for Pious-uſes too much; ſuch things would bewray baſe ſelfiſhneſs, they are no ſigns of Self-denial.
(10.) Self-denial will take a Man off from hunting after vain applauſe. One of a ſelf-denying ſpirit is more for the favour, and approbation of God, than for the praiſe of Man. It's true, he may, and ought to prize a good Name, he would not do any thing to wound and blemiſh his Credit. But it is not ſo much on his own account, that he is tender of his good Name and Reputation; as upon the account of Religion, with reſpect to the credit of the Goſpel, and that he may be more ſerviceable to God, and Men. But by no means would he have others to think, or ſpeak of him above that which is meet. He is for lifting up God's Name, not for lifting up himſelf. Such as are exceſſively taken with the praiſe of Man, and cannot bear up, but are diſcontented, if they be not extoled by others, are not of a ſelf-denying Spirit. Pride, and Ambition are not ſuffered to bear rule, where true Self-denial dwelleth.
(11.) Self-denial would teach us to yield readily to juſt reproof. He that denies himſelf, would not deſpiſe, or refuſe reproof: he is willing to hear any thing againſt himſelf. When a Man has been provoked to deny, and diſown his Wife, to abdicate and caſt off his Son, if you have any thing to ſay againſt them, which he was ignorant of, he will be far from taking their parts. One that denies himſelf, would rather take part with God's Word againſt himſelf, than take part with Self againſt the Word. But now, ſuch as hate reproof, certainly they love carnal ſinful ſelf too well. Such as cannot endure to hear their Sins ſpoken againſt publickly, in the Miniſtry of the Word, and can much leſs endure to be told of them privatly, in a cloſe admonition, and home-reproof; they that are ſo tender, and fond of Self, that would not ſee, or hear any thing amiſs in themſelves; that are very impatient of ſuch doctrine as nearly toucheth Self, doubtleſs they have not yet learnt to deny themſelves.
(12.) Self-denial would make us ready to give admonition as there is occaſion, and make us faithful in reproving others. This would not only make us humble, and tractible in receiving, but alſo faithful in giving admonition, and reproof. And I ſcarce know which of theſe is more difficult to fleſh and blood, which of them requires more Self-denial. What is the cauſe that ſo plain a Duty, as that of reproving an offending Brother, or Neighbour, (as what duty can be more plainly laid down, than this, Lev. 19.17.) that a Duty ſo plain, is ſo little practiſed, ſo generally neglected? I ſay, what is the cauſe of it? Is it not from ſinful Self-reſpect? We cannot have the leaſt doubt, but God would take it well from us, if we be faithful in it; and if we thought, that Men would but take it as well from us, there is no queſtion, but many of us would not be ſo tongue-tied here. But we are afraid, by this means we ſhould loſe their friendſhip, yea perhaps make them our enemies. Thus ſelf-reſpect too generally prevails, and will not ſuffer us to ſhew any reſpect here to God's expreſs Command, or to the Souls of our Brethren. But when a Man has learnt this leſſon of Self-denial, if he be called to reprove, and rebuke Sinners, ſelf-reſpect being ſet aſide, he will not be ſo backward to this Duty.
(13.) Self-denial is againſt ſinful ſloth, and for taking pains in God's Service. When the fleſh ſayes, Maſter, ſpare thy ſelf; Self-denial will ſay, No, Be not ſlothful in Buſineſs: and eſpecially take heed of ſloth in Spiritual Buſineſs: be fervent in ſpirit, ſerving the Lord. Self-denial will put a Man upon ſtriving to enter in at the ſtrait gate, though it be pinching, and grievous to the fleſh. It will put a Man upon taking Heaven by violence, by an holy violence. Such as reſt in a dull formality, will not be got out of that place; ſuch as take up with a few empty, heartleſs ſervices, as if any thing was good enough for God; they that would put him off with ſuch ſervice, as coſteth them little, or nothing, they plainly ſhew, that as yet they have not learnt to deny themſelves. Even carnal ſelf will allow of the eaſie part of Religion; it is a little more at eaſe for this, more at eaſe I ſay, than if a Man did caſt off all Religion.
(14.) Self-denial will incline one to charitableneſs, and make one helpful to others, according to his power. Herein Charity and Self-denial fully agree, that (as the Apoſtle ſayes, 1 Cor. 13.5.) Charity ſeeketh not her own: ſo neither doth Self-denial ſeek her own. The Apoſtle enjoyneth, 1 Cor. 10.24. Let no Man ſeek his own: but every Man anothers Wealth. Which can never be rightly obſerved, and diſcharged, without Self-denial. A ſelfiſh ſpirit is a baſe, private ſpirit; but a Self-denying ſpirit is a generous, publick ſpirit. Such a one is for doing all the good he can. When once we have learnt to deny our ſelves, we ſhall ſcarce know how to deny others, when we have power to help and ſuccour them. If we have Eſtates, we ſhall conſider, we have them not for our ſelves; but to do good with them, to relieve thoſe that are in want. If we are cloſe-fiſted, or miſerable ſcanty in the matter of contribution to the needy and diſtreſſed, it would argue, that Self has dominion in us ſtill, that Self bears the Purſe, and keeps the Keys with us.
(15.) Self-denial will diſpoſe a Man to love his very enemies, and to forgive injuries. He will be moved at thoſe who ſhew themſelves enemies to God. Self-denial will oppoſe the thoughts, or deſign of Self-revenge. We ſhall very rarely have a mind to ſtand up in Self's Quarrel, when Self is abandoned, and denied.
One of a Self-denying ſpirit would be more concerned in God's cauſe, than in his own. So it is a good ſign, if all the reproaches Men caſt upon us, would not move and trouble us ſo much, as reproach caſt upon God, and his wayes: if we could be more eaſily reconciled to ſuch as have treſpaſſed ſore on us, and have been very injurious to us, than to wicked wretches that we ſee going on deſperately in their treſpaſſes againſt God, and ſee to be ſet againſt the Intereſt of Chriſt. But if we are nearly touched with any thing ſaid or done againſt our ſelves, and as perſons unconcerned, in all the provocations that Sinners offer unto God, and all that Chriſt ſuffers in his Members, &c. this looks ill, ſhews us to be ſtill poſſeſſed of a baſe ſelfiſh-ſpirit.
(16.) Self-denial would make a Man more concerned for the Church of God, than for himſelf. One of a Self-denying ſpirit would rejoyce more to ſee the Church of Chriſt in a truly flouriſhing ſtate (as it was in Act. 9.31.) to ſee the Kingdom of Chriſt enlarged, the Goſpel propagated, &c. than he could rejoyce in his own advancement in the World, or in the increaſe of his own Eſtate. So on the other hand, he would lay to heart the Churches troubles and publick calamities, more than his perſonal, Leo Modena of the Rites, &c. part. 1. c. 2.or family afflictions. They ſay, the Jews never build an houſe, but leave ſome part unfiniſhed, in memory of Jeruſalems deſolation; or they muſt write [the memory of the Deſolation] upon it. And the Churches Troubles ſhould be engraven on all our Worldly Enjoyments. We ſhould take leſs delight in them, when ſhe ſits ſad and ſolitary. A ſelf-denying Spirit, (as the Pſalmiſt) would prefer Jeruſalem's welfare before his chief joy, would make that the chief ingredient in his rejoycing, (as Dr. Hammond.) Or though he was never ſo low in the World, it would not trouble ſo much, as to think of the low eſtate of the Church, and the declining ſtate of Religion in the World. But if our own loſſes, croſſes, and afflictions lie exceeding heavy on us, while the Churches miſeries lie light; if we have little ſenſe of theſe, are not grieved for the affliction of Joſeph; if it would ſadly ſtartle us to ſee our own Houſes on fire, and yet we are not moved to ſee fire caſt into God's Sanctuary; theſe things would ſhew miſerable ſelfiſhneſs, not Self-denial.
(17.) Self-denial would teach us to account our ſelves more happy in ſerving, pleaſing, honouring, and enjoying God, than in having our fleſh pleaſed, in proſpering, or being our ſelves advanced in the World. Self-denial would cauſe us to be better ſatisfied, though the fleſh were pinched, and croſſed, while our Souls proſper, while Grace is vigorous and thriving, and while communion and intercourſe with God is maintained; then if our Souls were ſenſibly declining, Grace impar'd, our hearts more ſtraitned in holy Duties, &c. though things went never ſo well with us in the World.
(18.) Self-denial would reconcile us to the ſtricteſt Commands, that moſt fetter ſelf. This would make Chriſt's yoke eaſie. When Self is denied, we ſhall take part with the ſtricteſt Precepts and Commands, that bind up Self moſt.
(19.) Self-denial would alſo reconcile us to the harſheſt Providences, as a means to beat down ſinful Self, and baſe ſelfiſhneſs. When Self is denied, what oppoſeth Self will not be diſrelliſhed ſo as before it would have been. We ſhall be truly pleaſed, the more we get victory over our ſelves, by what ever means the victory be obtained; though it be not gotten without blows, without wounds in our fleſh, without breaches in our Eſtates, and outward comforts.
(20.) True Self-denial will prepare a Man for the croſs. He will not deny to ſuffer for Chriſt, who has learnt to deny himſelf: He that is come to deny himſelf, will readily take up the Croſs, to follow Chriſt. True Chriſtian Self-denial (if we have it) will have an anſwer ready for us, to give to the World, to give to any that would draw, or deter us from Chriſt, ſcil. That his we are (not our own) and him we will ſerve, and to him we will cleave, If Relations would draw us from him, we ſhall have this to ſay, That we are not theirs, ſo much as Chriſt's; and we had rather be His, than theirs. If Perſecutors would fright us from him, if they threaten to ſpoil us of our Goods, to take away our Eſtates, we ſhall have this to ſay, That we have, and would hold no Eſtates, but to be laid out for him, or laid down for him as he pleaſeth: If they threaten Death, That we are His, either to live to Him, or to dy for Him, which he pleaſeth; and that it is better for us to die for his Truth, in his Service, than to live to deny his Truth, to his diſhonour. And this is Self-denial indeed, to ſeek the Honour of Chriſt, by the loſs of all that may be dear unto us in this World. Many would be content to deny themſelves in ſome things here, rather than openly deny Jeſus Chriſt. They could be content to ſuffer a little for him, as to ſuffer Impriſonment awhile, but not to ſuffer at a Stake; to run with the foot-Men, but not to contend with Horſes. As is indeed notably obſerved, Mr. Baxt. Self-denial. p. 31.A Man may deny Self for Self in many particulars, and ſo may pleaſe Self more than he denies it. This is no true Self-denial. I would not be unfaithful to you. And ſo I muſt tell you, If it be thus, that you would not forſake all, rather than Chriſt, forſake all, I ſay, for Chriſt, when you may be called to it; if you are for keeping back a part, you do not yet deny your ſelves, yea, you have denied Chriſt already in your hearts, and therefore unleſs you be changed, have no ground to hope, that Chriſt will own you.
I know many will count this an hard ſaying. But how oft does Jeſus Chriſt tell you as much? That if Jeſus Chriſt be to be believed, ſo it is. He alloweth us not to except any thing; but requires us to be ready to lay down all, even our very lives for him. See Luk. 14.26. & v. 33. Whoſoever he be of you that for ſaketh not all that he hath, cannot be my Diſciple. Though they were not called immediately to forſake all in act; yet in intention, and reſolution, they were to forſake all preſently, if they would be his Diſciples. They muſt be ready to bid adieu to all things in the World. So weigh the Text and Context, [Whoſoever will come after me, let him deny himſelf, and take up his Croſs. — For whoſoever will ſave his life, ſhall loſe it: but whoſoever ſhall loſe his life for my ſake, and the Goſpel's, the ſame ſhall ſave it.] That there is no being ſaved, (we ſee) without being Martyrs, that is, if not actually, yet intentionally, and habitually, having a will, and reſolution to lay down our very lives for Chriſt, if called to it, if we cannot keep them with a good Conſcience, with our fidelity to Chriſt.
One thing more you muſt note, that it muſt be for Chriſt, that we are willing to forſake all, or (though we ſhould forſake all) it would not prove us to be Self-denying perſons. If a Man was willing to die in the maintenance, or profeſſion of the Truth, willing to lay down his life in this Cauſe, to be enrolled with the noble Army of Martyrs, to get an immortal Name, to have his Memory honoured when he is dead and gone, this is not true Self-denial. This would be dying to ones ſelf, and for ones ſelf, not to the Lord, and for the Lord.
Thus you ſee, how we may know whether we have learnt to deny our ſelves. Yet I muſt grant, that Self-denial is imperfect here, as other Graces, And Self is never fully vanquiſhed in this life. It is oft making inſurrections in the Soul. Indeed it is a cloſe enemy, an enemy that lies very near us. The holieſt Men on Earth are one way or other diſturbed, and ſet upon with this enemy, Self. But they are careful to watch againſt it, they are fighting it, they oppoſe it, where-ever they meet with it. And it concerneth us to look well to our ſelves: for we can have no further evidence of the truth of Grace in us, than we have, that we are ſincerely Self-denying, and have not only our judgments, and Conſciences, but alſo the prevailing part of our Wills againſt baſe ſelfiſhneſs.