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.