Self-Denial
From the formation of the first Angel of light down to the period when the heavens shall pass away as a scroll, the Creator of the ends of the earth had His eye steadfastly fixed on the same grand object. As all things are ofUim, so all will be to Him. He who made all things for Himself, cannot fail to pursue the end for which He made them, and to obtain it at last. When the proceedings of the Last Day shall have been closed; when the assembled worlds shall have entered upon the unvarying retributions of eternity; when the heavens and the earth shall have passed away, and a new heaven and a new earth, the Holy City, the
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New Jerusalem, shall have come down from God out of heaven: He thai sitfeth upon the throne shall say, tt is done; / am Alpha and Omega, the beginning and the end! In the winding up the the scene, it will appear that God Himself is the jfirst and the last; not merely the efficient, but the final cause of all things. The vast plan which has for its object nothing less than the brightest manifestation of the divine glory, has an unalienable right to the most unreserved devotedness of every intelligent being. To the advancement of this plan, God therefore requires every intelligent being to be voluntarily subservient. All the strength and ardour of affection which we are capable of exercising, must be concentrated here. Every faculty, every thought, every volition, every design, must be devoted to this great cause. The injunction is explicit: Whether therefore ye eat, or drink, or whatsoever ye do,do all to the glory of God, Now the heart of depraved man is obstinately averse to such a course of feelings and conduct. Instead of being supremely attached to Gocff and the good of His kingdom, men are by nature lovers of their own selves. Hence there is a controversy between man and his Maker. God rerxuhes men to re
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gard His ^lory as the great object of their affections, and the ultimate end of their conduct; but they disregard His requisitions, and in all (Jieir feelings and conduct have respect ultimately to themselves. This controversy draws the line of distinction between friends and foes. As the spirit of self-advancement is the root of all sin; so the spirit of self-denial is the root of all holiness.
Self-denial consists in the voluntary renunciatiofi of every thing which is inconsistent with the glory of Gody and the highest good of our Jellorv men* It does not imply the voluntary renunciation of ^ood, or the voluntary toleration of evil, as being desirable in themselves considered; though it does imply both as being desirable all things considered. There is no absurdity in the proposition, that a thing may be very unpleasant in its own nature, but, taking all things into view, may be very desirable. It is perfectly consistent for men to desire to enjoy themselves, and yet desire to deny themselves to hate niisery, and yet be willing to suffer it. Neither does it imply the renunciation of all regai d to one’s self. The desue of happiness, and the aversion to misery, are insepara*
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ble from human nature. The natural principle of self-love does not constitute the sin of selfishness, A man may have a due regard to his own happiness, without being supremely selfish. There is no moral turpitude in being influenced by the anticipation of good, or the apprehension of evil, provided I am not influenced by these considerations supremely. There is no sin in regarding my own interest, provided I do not put a higher estimate upon it than it will bear. The evil lies in viewing it of greater moment than it is; in making every thing subservient to myself, and myself subservient to nothing.
Self-denial is diametrically opposite to supreme selfishness. “Selfishness,” says Dr. Owen, “is the” making a man’s self his own centre, the begin- ‘« ning and end of all that he doth.” It is difficult, with the bible in our hands, or upon the principles of sound philosophy, not to acknowledge the distinction between affections that are supremely selfish, and truly disinterested, to be both plain and important. There is no need of the aid of metaphysical discussion to establish the proposition, that no man ought to regard his own happiness more than every thing else, and that the man who does, possesses none of the spirit of the Gospel. The affeclioiis of men must be placed on some one object that is paramount to every other. Two objects of supreme delight there cannot be. Two paramount principles of action there cannot be. There is no intermediate object between God and self, that can draw forth the highest and strongest affections of the soul. As there is “no such thing as a creature’s going out of “himself, without rising as high as the glory of “God;” so there is no such thing as a creature’s going out of God, without descending as low as himself. Other objects may be loved; but if they are not loved merely as the means of self-gratification, they are not loved supremely. Affections that do not terminate on God, terminate on self. Men who do not seek the things that are Jesus C7irisfs, seek their own. Inordinate self-love is the ruling passion of their hearts, and the governing principle of their lives. They love themselves, not as they ought to love themselves, but supremely. They set up their own private good as the highest object of desire and pursuit. Their affections operate in a very narrow circle. They have no ultimate regard but to themselves. They have but one interest, and that is their own. A supreme re-
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gard to their own happiness is the main spring of all that they do for God, of all that they do for themselves, and all that they do for their fellow men.
It is needless to say, that with this spirit, Christian self-denial has no conununion. The nature of this heavenly grace is expansive. It is the result of a supreme attachment to a higher interest than our own. It lights on self; but does not terminate on self It stops at nothing short of the highest good; and in pursuing that, terminates on an object large enough to gratify the strongest desires of the most benevolent mind. He who is not a stranger to the spirit of self-denial, has learned to make his own interest bend to the interest of God’s kingdom; and that from supreme regard to the interest of God’s kingdom, and not from supreme regard to himself. The glory of God is the great end of his conduct. It is his great concern that God should be glorified; that His laws should be obeyed; His gospel loved, and the highest interest of His infinitely extended Kingdom prevail and triumph. Once he denied Christ for himself; now he denies himself for Christ. Once he lived to himself; now he lives to God, No duty is so hard, that he h not Willing and resolved to perform; no sin so sweet, that he is not willing and resolved to forsake. He takes up the cross at the hazard ot every thing. Nothing is too dear to give to Christ; nothing too great to be cheerfully sacrificed for the promotion of His glory. Such is the disposition of good men, that they place their happiness in the glory of God, and the prosperity of His kingdom. They delight in this, in itself considered. They love and pursue this, for what it is in itself considered, and not merely for the happiness which will result to them from pursuing it. And the spirit of disinterestedness will irresistibly impel them to do so*. The glory of God the Christian must seek.
* If ihc opposiiion of the present day to the use of the word disinterestedness did not strike deeper than at the natnc, we should be chargeable with great incivility in not abandoning the use of it. But we cannot abandon the truth — no, never! Once let the Christlike spirit of disinterestedness b& reduced to the level of mere selfishness, and the maxims of Godwin, Bolingbroke, and Hume, will harmonize with the maxims of Edwards, Paul, and Jesus Christ. It well became an infidel to say, “Self-love is the only spring from which all moral du- “ties and afifections flow.’* It well became the Apostle to say, <’ Charity seeketh not her own.” Here their systems differ. Here their characters differ. This is the point of difference between the precious and the vile. Systems and characters
Seeking this, he cannot be miserable; not seeking this, he cannot be happy. He knows he is but a point in the universe ot God, “an atom in the sum of being,” a single member of Christ’s mystical body; and is willing that God should lift him up, or cast him down at His pleasure. His own advancement is as a feather, a nothing, when put in
that diverge here, and that continue to diverge, will find the impassable gulph between them at last.
It is unhappy that plain Christians should have imbibed the notion, that the doctrine of disinterestedness is an innovation. It is not true. It is a doctrine of the Reformation; a doctrine well understotui, and clearly taught by the divines of the fifteenth and sixteenth centuries. The leading principles of that doctrine as exhibited in this essay do not differ froraf the views of Calvin Van Mastric/it, and Witsius.
“Non propterea,” says the great JFitsius “Non prop- ‘*’ terea, sanctitate operum dat vcre fidelis, ut gloriam “famamque apud homines aucopetur. Non mercenario sui amore ad propria vel hujus vel futura vitae commoda solum collimat. Sublimior longe sanctiorque piorum est intentio: quae in Deum, et in seipsos, ct in proximum fe-” runtur. Ante omnia Dei gloriam quserunt. Hanc amant, hujus amplificationem expetunt, omnique suo nisu pro- “movent: Dicant jugiter magnijicetur Jeho-ca amantes sa.- ^’’ lutis tucc. Hue omnibus suis exercitiis tcndunt, inoffenso” cursu pergentes, at diem Christi; reJiUtifructibusjustiti<Cf “qui su?it /icr Jesum Christum ad gloriam ct laudem Uei. Quorum operum scaturigo et principium est amor Dei,” eorum finis non potest non esse ejusdcm Uci gloria. Qui
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the balance asjainst the honour of Christ and the good of His kingdom.
Such is the spirit of self-denial. It is the result of a calm, deliberate, invincible attachment to the highest good, flowing forth in the voluntaryrenunciation of every thing that is inconsistent
“cnim Deum impense amat, id quoque supra omnia amat,” quod Deo est aniadssimum. Deus autem ita suam diligit glorium, ut ejus gratia facial quodcunque fucit; ideo om- “nia sunt ex ipso, ut sint rursus ad ipsum, et ipsi gloria” sit in secula. Hac quoque in parte Deo similes sancti sunt, “quod in omnibus actionibus suis Dei gloriam prae oculis” habcant.
“Post haJic Divini nominis gloriam, licet quoque viro sancto sui ipsius rationem in virtutum suarum exercitio habere: atque id intendere, ut suae sibi a Deo election is ajtcrnc sit ‘.’ conscius- — ut inoffensae conscientise testimonio, eaque quae illud consequitur, tranquilitate exultet, Sec. Haec tamcn omnia ita expetere sanctitas Christiana docct, non ut nis <’ tanquam uctimo sine subsistamus; sed ut ea quoque ad” Uei gloriam referamus,*’ That is,
The true believer docs not strive to obtain holiness for the sake of human applause. He does not, by a mercenary self-love aim merely at his own advantage, either in this life or the life to come. The object of good men is far more pure and elevated; whereby they are carried out both toward God, themselves, and their neighbour. Above all things, they seek the glory of God. This is the grand object of their affections. This, they ardently desire and indefatigakly purwith the glory of God, and the good of our fellow
men.
That this is the scriptural idea of self-denial, it would be easy to illustrate by a multitude of examples. This is the elevated spirit that prompted the father of the faithful to offer up the son
sue. Let such as love thy salvation,^ say continually, the Lord be magnified 1 Hither, in all their exercises they tend, proceeding in an easy course, until the day of Christ; being’ filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God. As the source and principle of their works is the love of Gud, so the end of them is His glory. For he who loves God fervently, loves above all things what is most beloved by God. Bui G.’d so loves His own gloryy that whatever He does, He does with a view to promote it; so that all things are of Him, that they maybe again to Him, and to Him be the glory for ever. In this xesptct the saints are like God, because in all their actions, they have a sufireme regard to His glory.
In subordination to the glory of the Divine Name, the child of God may also in the exercise of the christian gracesy have respect to himself and endeavour to gain the assurance of his own eternal election — to rejoice in the testimony of a good conscience, and in that peace of mind which flows therefrom, Etc. But evangelical holiness teaches so to desire these things as not to rest in them as our ultimate end, but to direct even them to the glory of God.
Vid. Hermanni Witsii, dc (^conomica Jtxderum, Lib. IIJ. cap, xii. p. 478 — 81, ol’ promise; that core the three worthies of Baby-Ion to the burning fiery furnace, and that led the Apostles and martyrs to glory in tribulation. It has borne the test of ridicule and reproach; stood undaunted before the scourge and the prison; triumphed amidst the light of the faggot, and smiled at the point of the sword. This is the spirit which shone with such signal lustre in the sufferings and death of our Blessed Lord. It was eminently the characteristic of this Divine Personage, that in all He did and suffered, He pleased not Himself, He sought not His own glory, but the glory of the Father who sent Him. Though He was rich, yet for OUR SAKES He became poor, that ive through His poverty might become rich. He often anticipated the day of His death, and in itself considered, earnestly desired to be delivered from that fatal hour. He knew the malice of His enemies, and expected to feel the weight of it in His last sufferings. He foresaw all the circumstances that would add poignancy to his anguish, and foresaw them with distress and agony. But does He shrink from the dreadful undertaking? You see Him steadfastly .netting His face to go to Jerusalem; you hear Him telling His disciples that He must go; He mmt suffer; he must be killed; but do you hearHim complain? GofoCietbsemane, and there behold the Son of God under the most clear and awful view of His approaching crucifixion, and learn what it is to deny yourself for the sake of advancing the Father’s glory. Listen to the language of a heart already broken with grief: *’ / am poured out like water, all my bones are out of joint J my heart is like wax; it is melted in the midst of my bowels. This body sweats as it were great drops of blood. The hidings of my Father’s face are enough to bury me in eternal darkness. The guilt of this falling world will sink my feeble frame to the grave. O 7ny Father, if it be possible, let this cup jmss from me I But no7V is my soul troubled. The hour is tome, and what shall I say? Father, save me from this hour! But for this cause came I to this hour. Father, GLORIFY THY NAME!” This was carrying self-denial to its highest pitch. So pure was the disinterestedness of the Saviour, that the sweetest feelings of His heart would have remained for ever ungratified, without the privilege of expiring on the cross.
This too is the spirit which is no less strongly enforced by precept than example. How often are believers exhorted,!’0t to seek their own; not to live unto TUiiMSELvi:?:; and whether they live.
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to live UNTO THE LoRD; or whether they die, to dit UNTO THE Lord? That charity whkli the apostle represents as the distinguishing charaderisiic of believers, is self-denying; it seeketh not her ojvn. If any man, saith the divine Saviour, Tvill come after me, let him deny himself, and lake up the cross and follow me. Whosoever will save his life shall lose it, and whosoever shall lose his life for my sake, shall find it.
One would think it difficult, after such an ex:- plication, to be long in doubt as to the nature of one of the most decisive evidences of real religion. We can hardly turn to a page in the Bible, without being convinced, that the grand distinction between true religion and false, is that the one is disinterested, the other is supremely selfish. For whether we he beside ourselves, says the apostle to the Corinthians, it is to God; or whether we he sober, it isjor your cause. For the love of Christ constraineth us, because we thusjudgCy that if one died for all, then were all dead; and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again. Those who ore in the flesh, unbelievers, live unto
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themselves; those who are in the spirit, believer?, live unto Christ. There are but two moral characters that are essentially diflferent, and this is the radical difference between them.
Here then you have another criterion of Christian character. It is not supposed that in the present state, we shall find self-denial unalloyed with selfishness. There is not a just man upon earth that doeth good and sinneth not. Still, in the affections and conduct of every child of God, the spirit of self-denial is the prominent feature. He who possesses most of this spirit, possesses most of the spirit of his Divine Master. In the same propoiiion in which the glory of God and the welfare of His kinodom take the place of personal advancement, does vital religion predominate in the soul.
I wish I could press this point upon the conscience of the reader as closely as its importance demands. The end of the Christian in the exercise of grace, is the glori, of God, and not merely his own present or future happiness. The object at which he aims rises far above any thing that is confined within the limited circle of which his little self is the centre. Let the reader calf mf ‘denial 161
in tiis wandering thoughts, and inquire, Have I ever been taught to iix my heart on any thing infinitely more important than myself 1 Do not all my religious affections spring fronri some self ish motive? Is the desire of self-advancement, or the desire to advance the glory of God, the paramount principle of my feelings and conduct?
The Monastery and the Cloister, are not the only evidences that there is much of the show of self-denial where there is none of its spirit. We must look diligently into the nature of our religion, if we would not be deceived. Men may deny themselves in a thousand instances, from no other motive than that they expect to be the gainers by it. And no marvel; for Satan himself is transformed into an angel of light. You cannot know whether your self-denial is genuine, or whether it is spurious, without knowing whether it is founded upon a supreme attachment to the glory of God. To deny yourself from a supreme regard to a higher interest than your own, is to possess the spirit of the gospel. Is this then the principle which regulates your conduct both toward God and toward man? Which do you pursue most, your interest or your duty? Wtiicb do you think of most, your inleresi or your du-
2J iy? Can you sell all for the pearl of great price? Can you renounce your ease, your profit, your honour, when they come in competition with your duty? Can you renounce every thing which is inconsistent w ith the glory of God, and the highest good of your fellow men? Are these the natural breathings of your heart — T% kingdom come! Thy will be done I Is the highest interest of this kingdom identified with the object of your highest wish, and your most vigorous exertion? Is the cause of Christ your concern? the dishonour of Christ, your affliction, the cross of Christ your glory? If so, you are not strangers to the spirit of self-denial. You are not without conclusive evidence, that you are born from above. The more you forget yourselves in a supreme regard for God’s glory, the more will you advance your own interest, both in this world and that which is to come. But the more you seek a selfish, private, separate interest, in opposition to the glory of God, the more are you seekinr an hiterest which God has determined to destroy.