VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. II.

HARTFORD. Printed By John Babcock.

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On Christian self denial.

MATTHEW, xvi. 24.

HE nature of that self-denial, which is required from Christians, is a subject which deserves to be very seriously considered. Much is said by the sacred writers, and especially by CHRIST himself, on the necessity of self-denial for being his disciples, and for entering into the kingdom of heaven. Some things, which were said by him on this subject, doubtless applied to the peculiar sufferings of his disciples, and of others who live in seasons of great persecution for the sake of religion; but they are not to be wholly thus applied. Those, who suppose that Christians, can live in obedience to the laws of CHRIST without self-denial, at any time, or in

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any earthly situation whatever, are greatly mistaken. They are mistaken in the nature of religion, and of CHRIST’S laws, and in their own temper. There is no part of the holy scriptures, which represent the life of GOD’S people in this world, to be one of ease, quietness and conformity to present things; or to their own natural dispositions. All the descriptions of CHRIST himself are contrary to this; all of them represent his people as in a state of warfare, not only with the world, but with themselves and their own appetites; all describe their course to be filled with self-denial.

FURTHER, there are many exhortations against the allurements and blandishments of the world, of time and of sense. Many things are said intimating that those who dwell in the lap of plenty and ease, will have more need of exercising self denial, than others, who have a harder destiny in life. Certainly the former have more temptations to encounter, and though the assisting grace of GOD may be sufficient for them, they must more hardly enter into the kingdom of heaven, it will be a difficult work to fortify their hearts, against such allurements as are offered by their wor1dly situation. Let us therefore fix it as a truth, that all must exercise much self-denial to enter into the kingdom of GOD.

WHILE on one hand we allow the necessity of self-denial, and always find by experience that CHRIST’S words are true; yet the irreligious have an idea of unhappiness in religion, which is never sound by experience. They have no idea of a kind of self-denial, which increases the happiness of those who exercise it. Through ignorance of the nature of experimental godliness, they suppose that it produces gloom, uneasiness,

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and constant wretchedness of mind. But this is far from being the case.

TAKE one of those irreligious persons who hath this idea of piety and its consequence, and no conception of experimental religion, its feelings and its comforts; let his heart be changed to love GOD, the divine law, and his neighbor, according to the precepts of the gospel, and he will instantly say, I have found a happiness that was unknown to me before. My capacity for happiness is not diminished, but my apprehensions of its nature are entirely changed. By giving up my former happiness, I have found one that is infinitely superior to what I ever had conceived. I am now more happy, in all the self-denial required by the gospel, than I ever was by indulging myself in the temper and practice which were forbidden.

Thus these person would say, if their hearts were changed, who are now so ready to think and represent, that the self-denial required in the gospel, necessarily makes men gloomy and unhappy. With the principles and the heart, which they at present possess, it makes them gloomy to think of the laws and duties of religion, and the penalty which is threatened to disobedience; and not knowing the power of religion in the heart, they most falsely think, that they should be made unhappy by exercising self-denial. But their unhappiness arises from their own evil hearts and consciences. They do not conceive., how it is possible a man should be more happy in denying his own remainder of depravity, than he is in indulging it. All which they say on this subject, shows that the reigning power of sin is yet in their hearts, and that they are at a great remove from the humble and spiritual temper of Christians.

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— IT will cast much light on this subject, to attend to the occasion and circumstances on which the words of the text were spoken; and by thus doing, we shall find that the self-denial required is no more than a denial of our own evil principles, passions and appetites; and this every honest and good mind will take pleasure in doing. Though this may contradict the sinful principles of the heart; so far as there is a sanctified temper, there will be a holy triumph in obedience.

THE conversation to which our text is attached, was introduced by CHRIST, "showing unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and Scribes, and be killed and raised again the third day." After this, Peter took him, and began to rebuke him, saying, "be it far from thee, Lord, this shall not be unto thee." After the disciple had acted thus imprudently and sinfully, CHRIST "turned and said unto Peter, get thee behind me, Satan, thou art an offence unto me; for thou favorest not the things that be of GOD, but those that be of men." After this he spake the words of the text, "if any man will come after me, let him deny himself, and take up the cross and follow me." And he added, " for whosoever will save his life shall lose it; and whosoever will lose his life, for my sake, shall find it." For the explanation of this whole passage, we must attend to an idea, which prevailed among the Jews, and had taken deep root in the minds of the disciples. The Jews, through the sinfulness of their own hearts, had little idea of the spirituality of religion. They had overlooked those prophecies which spake of CHRIST as a suffering Saviour; and explained all the predictions of the future glory of his

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kingdom as pertaining to their own nation. They therefore expected that when the Messiah appeared, he would deliver them from their bondage to the Romans, and make them a great and all-conquering people in the world. This lust for dominion, was one thing which prevented their acknowledgment of JESUS CHRIST. A Saviour, who appeared in the form which JESUS CHRIST assumed, and who disclaimed all earthly authority, could not gratify their national ambition. They were looking for the salvation of this world, and not of another; and thus they explained the evangelical predictions of the prophets.

THE disciples, although made good men by the sanctifying grace of GOD, were very far from perfection. They remained in a great degree ignorant of GOD’S design, and their worldly ambition was not wholly cured. We learn this from many things which occurred, and are related in the evangelists. I shall only mention two. The first is when the mother of James and John came and worshipped JESUS, "and desired a certain thing of him. And he said unto her, what wilt thou? She faith unto him, grant that these my two sons may sit, the one on thy right hand, and the other on thy lest in thy kingdom. JESUS answered and said unto her, ye know not what ye ask." The request here made, was not that they might sit on his right and on his left hand in the kingdom of heaven; but in that earthly kingdom, which they supposed he would receive. This appears by the feelings of the other disciples, and the answer which CHRIST gave to them. "And when the ten heard it, they were moved with indignation against the two brethren. But JESUS called them unto him, and said, ye know that the

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princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister. And whosoever will be chief among you, let him be your servant." From the indignation of the other disciples, and the answer which CHRIST gave them concerning temporal authority it appears that they all understood the request to be for a temporal dignity in his expected earthly kingdom. The indignation of the other disciples, was because they supposed them aiming at an earthly influence.

THE other instance I shall mention was after the Redeemer’s resurrection, and immediately before his ascension. "They asked him, saying, wilt thou again restore the kingdom to Israel ?" They meant here the earthly kingdom. Although at the crucifixion their earthly hopes were clouded, when they became convinced of his resurrection, their hopes were again revived, and they said, " wilt thou at this time restore again the kingdom to Israel I" Perhaps they were never saved from this delusion, until the day of Pentecost, when the Spirit of GOD was poured out for their further sanctification, and to instruct them in the nature of CHRIST’S kingdom here on earth. After this, we hear no more from them of an earthly kingdom attached to the spiritual kingdom of CHRIST'S in this world.

ALL this is explanatory of our text and of that self-denial that is required, and of its nature. Peter took CHRIST, and began to rebuke him, when he showed them of his death. He received a severe reproof from his master, who proceeded to inform him further into the nature of his kingdom. That if any man would come after him he must deny himself, and take up his

cross and follow him. He must reject all peculiar pretensions to worldly honor; must be willing to suffer by the hand of others if providence should order it; and prepare his mind for a kind of happiness entirely different from a satisfaction in worldly things. It was the sin, the ambition of Peter which was here reproved, He was looking to the world for same honor and happiness, and this temper the blessed Redeemer corrected; but it by no means implies that religion exposes a person to unhappiness, or that the self-denying do not enjoy a better good in their own present estimation, than they ever enjoyed before.

To place the subject in a just light, we will consider,

1. IN what Christian self-denial essentially consists.

II. HAVING seen in what the true christian self-denial consists, it may be inquired, whether the happiness of men is increased or diminished by a compliance with CHRIST’S command to deny ourselves; and also, whether the apprehensions of the unholy, that religion requires men to deny their happiness, and which arise from passages of a similar meaning with the text, have any foundation.

I. I AM to explain in what Christian self-denial essentially consists.

CHRISTIAN self-denial consists essentially, in loving GOD and the interests of his kingdom more than we love ourselves and our own private interests. The corrupted nature of man to love himself more than he loves GOD. He attempts to place himself on the throne—to be a

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deity to himself—and hive his own will superior to all moral obligation. The denial and rejection of this depraved, sinful nature is Christian self-denial. The divine law which is reasonable, requires us to love GOD, who is infinitely glorious above all others, and more than our-selves. Also, to prefer the divine will in every respect to our own. This love of GOD and his will is the Christian self-denial; and it is no other than giving GOD that place in our affections and by our submission, which is his right; and taking that place, which belongs to us at the foot of divine sovereignty and excellency.

FURTHER, accompanying this love of GOD, and subordination of ourselves to him in our own affections; there will be a preference of all the interests of his kingdom, to these private and separate interests of our own, which are of a contradictory nature. The man, who can relinquish himself that he may be all for GOD; who can cheerfully give back his whole being to him, who is the rightful proprietor; will also be able to relinquish all interests of a private kind, which, in their principles and tendency, are divided from the best good, the greatest perfection, and the highest glory of GOD’S kingdom.

ALSO, where self is subordinated to GOD, men will serve him in preference to themselves. All their powers, faculties and. desires will be devoted in obedience to do the things which he requireth, whether it be his worship, or acts of justice, equity and benificence to men.

FROM the description that hath been given of the essential nature of that self-denial, which it is made the duty of Christians to seek, it is nothing more than denying the corrupt part of

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themselves—denying that temper which they gained by the apostacy, and which they have been indulging through their whole unholy lives. It is denying that temper which they ought never to have possessed—which is a rebellion against reason, duty, and the most sacred obligations. But Christians are not called upon to deny a good disposition——or to reform from any thing in temper and practice that is excellent. They must deny themselves the wished for right of opposing and resisting GOD, and setting themselves above him; since this is nor only wrong as against GOD, but contrary to their own happiness.

THEY must lay aside all ambitious views respecting the things of this world. Although this will doubtless be a cross to their remaining earthly affections, it will be no cross to the Christian temper, in which, a sense of the highest dignity is attached to the near relation, which subsists between GOD and his people. They must lay aside the prospects and hope of earthly affluence; for GOD hath a better good to give them than this, and he often denies them worldly things, lest their minds should be enticed and cooled in their desires for heavenly things. They must put away a love of sensual pleasure, for no man can be devoted to this, and at the same time desire and diligently seek spiritual enjoyments. These are so contrary in their nature that one or the other must be relinquished.—They must part with the pleasures of a sinful and immoral life, for all these are incompatible with the Christian character and temper and practice. But still in all this self-denial, there is nothing more than the denial of sin; of selfishness; of an evil ambition; of a wicked avarice; of a criminal sensuality,.

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and of such a life as reason instructed by the word of GOD would chuse.

FURTHER, Christians are often called to deep afflictions, and to part with their most beloved enjoyments according to the common course of providence; but this is not peculiar to them in distinction from those who live the most ungodly and unchristian lives.

IT IS also known, that the enemies of CHRIST"S kingdom have been instrumental of bringing many evils on his people. How these are consistent with as happy a state of the mind as men ever enjoy here, will be hereafter noticed It appears therefore that the self-denial, which is required in the gospel, essentially consists in loving GOD, and the interests of his kingdom more than we love ourselves and our own private interests. It is enthroning GOD in our own hearts, and chearfully submitting to him in all respects. It is denying the idol self, which all men naturally set up, and which is the essential nature of sin, and giving GOD his place in the affections—allowing to his will the sway which it ought to have in the universe—submitting to be in all respects as he chuses us to be—and quietly placing ourselves, our persons, our families, our properties, our pains and our pleasures at his disposal. In this consecration of ourselves to GOD, there is nothing held back and denied to him or his kingdom; but all is consecrated as a living sacrifice, holy and acceptable in his sight. Such is the general nature of the self-denial required of Christians in the gospel, and those who do not comply have no right to expect benefit from the promises of the gospel.

II.. HAVING seen in what true Christian self-denial consists, it may be inquired, whether

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the happiness of men be increased or diminished, by a compliance with CHRIST’S command to deny ourselves; and also, whether the apprehensions of the unholy, that religion requires men to deny their own happiness, which arise from passages similar to our text, have any true foundation.

1^st. WITH respect to the last part of this inquiry, it may be decidedly answered that religion doth not, in any respect require men to give up their own true and belt happiness. The design of religion is to make men happy. The highest and best happiness of GOD himself and of his intelligent kingdom, disposed him to ordain the moral system and give a law of holiness. To glorify himself and reclaim miserable creatures to happiness, was the motive which moved infinite benevolence to provide a Redeemer and the way of salvation through his obedience and sufferings. For the same ends all the laws of evangelical obedience are given. And that temper of mind to which the gospel promises are made, is the only one which can make any one blessed. All who believe the scripture revelation, will allow that heaven will be a state of perfect happiness; but there will be a more perfect denial of self in the heavenly state than ever can take place on earth. There, all will be a denial of self, and devotion to GOD—all self-renunciation, and consecration to GOD and his kingdom; and the beginning of the same temper, gives the beginning of the same happiness to the saints on earth. And there is no case supposeable, in which religion requires men to relinquish their best and truest happiness.

2dly. As we have shown that there is nothing in religion unfriendly to the supreme good of

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men, let us consider the subject with respect to several kinds of people.

1. EVERY thing in religion is a painful self-denial to the unholy, who have never been made the subjects of GOD’s sanctifying grace. They have no pleasure in GOD, his law, his government, and in such duties as they are commanded to perform. It gives them a sensible disgust, and they feel the rising of opposition even to consider and understand what religion is. It is hence that they think religious people must be gloomy and unhappy. It makes them gloomy to think of their duty, and of parting with the pleasures of sin; and still more unhappy to consider the punishment which is prepared for all who continue in unholiness. And as they have no conception of the pleasures of religion; and as they also see pious people restraining from the things which appear to them to be delightful; they suppose of course that such must feel unhappy in all their seriousness, in all their duties, and in all the restraints which they put upon themselves with respect to sinful pleasures. The denial of self must appear to be a misery to those who know no other good than the gratification, of their own passions and appetites.

2. Those, who have only very low degrees of grace, may sensibly feel pain in denying themselves and their remaining sinful appetites. All Christians have not the same degree of holiness. Unto some, GOD is pleased in his sovereignty to give a much greater degree of santification than to others; and those who have the least degree of holiness, perceive the most sensible pain in relinquishing themselves, the world and its pleasures. Their appetites and passions are often troublesome—they sensibly feel a warfare of

alternating desires for GOD and for the world. These persons deny themselves less than others, who have a greater weanednes from the world, and more conformity to GOD; still, in their less degree of self-denial, there is more that is sensibly afflicting, than in the higher attainments of such as are more sanctified. The painful sensations of denying ourselves, do therefore arise from the remainder of sin which is in the heart; and speaking strictly, in the self denial or renunciation, which there is in true piety, there is nothing painful. The unhappiness is greatest in those who have no true piety; when they reflect upon their duty, feel the admonitions of conscience, and are wholly opposed to a compliance. And among those, to whom same portion of grace is imparted, those who have the lowest attainments, have the least degree, but at the same time, the most pain of self-denial.

3. IT follows of course, that those, who through much prayer, watchfulness, and the imparted grace of GOD, have made higher advances in a holy temper and practice, experience the greatest pleasure in their duty. They are most raised above the power of temptation, for temptations derive their power in a great measure from the sinfulness of the heart. They find the least pain in denying themselves that they may serve and glorify GOD. And they have the highest pleasure in self-abasement, that GOD may be glorified and become all in all.

WITH respect to many peculiar sufferings to which the holy and humble are called, in a world that is opposed to piety and godliness, it cannot be denied that these sufferings are painful; but there is a happiness in that holy temper which

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enables the people of GOD to meet and endure them. And it is very common for the happiness they enjoy in religion to be so great as wholly to exceed the weight of affliction; so that if their hearts could be known, all would acknowledge them to be the happiest of people. A martyr burning at the stake may be more happy than all the cruel throng who insult his dying pangs. The fervor of love to his Lord and to his cause, may give a triumphant joy to the soul, which would be cheaply purchased by the pains of a burning body.——The children of GOD through the overflowings of divine grace granted in an hour of near communion with their Lord and Redeemer, often have a happiness that would more than compensate all the pains of a dissolution. It is true that the children of GOD do not always feel these supports under their afflictions, but there is reason to think that this denial of comfort happens when their hearts are not right. This may often be the case when they are not sensible of it. By the influence of conscience, and a remembrance of what they have felt in time past, they may have a good degree of firmness in appearing on the side of CHRIST, although the sensible exercises of love be small. It is a sensible exercise of love that gives a present comfort, and CHRIST is always true in his covenant faithfulness to furnish support in such cases.

FROM such cases of extraordinary affliction, it therefore appears, it cannot be inferred that religion makes men unhappy. The malignity of those who hate religion, is the cause of their abuses; and when these are received with a Christian temper, there is a happiness in enduring from a regard to GOD’s honor and from a principle of obedience, and there probably will

be a communication of divine light and love into the heart, which will make the sufferer more happy than if he were not tried.

1. THAT self-denial is not necessarily painful. Those who have the most of a self-denying spirit, in love and obedience to GOD, are the most happy; and the pain arises entirely from a deficiency in the Christian character. Self denial is as necessary for happiness as it is for duty. When CHRIST said, " whosoever doth not bear his cross, and come after me, cannot be my disciple;" that is, he will not be mine in character, neither will he be my peaceful and rejoicing disciple. This shows the necessity of self-denial for entering into the kingdom of CHRIST, and that those who have it not are neither holy nor happy. There are many, who wish to be Christians and make some faint endeavors towards a regular and as they hope a Christian life, and who through fear are struggling against the outbreaking of their own lusts, and thence think they are Christians ; and that Christians are necessarily exposed to such pain as they feel. But in this there is no denial of self—no Christian denial, and the pain is the fruit of an evil conscience struggling against the propensities of an unsanctified nature. If there had been the Christian self-denial, there would have been a happiness in being devoted to GOD above all the pleasures of a sinful life. The words of Christ do therefore appear to be true, both in point of duty and happiness; that unless men crucify self, and are denied to the ambitious, sensual and avaricious desires of an evil heart, they cannot be his disciples. Those who have no degree of self denial

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must be in that state which is without the gospel encouragement. All such as are exalting themselves, depending on their own righteousness, or endeavoring to promote their own interests without any regard to the glory of GOD, and the best interests of his kingdom, are destitute of any promise from the Saviour.

2. THIS subject shows that Christians and those who have no experimental knowledge of religion, have different ideas on the subject of self-denial and bearing the cross.

THE people of CHRIST do not connect an apprehension of unhappiness with the duty. They seek it for themselves that they may be happy in the exercise; and when they exhort their brethren to deny themselves, they do not mean to recommend the means of unhappiness, either present or future. With all exhortations of this kind they connect an idea of the greatest happiness that can be enjoyed on this side the grave.

BUT it is not thus with the unsanctified, for to them Christian self-denial always conveys the idea of pain. They think taking up the cross and following CHRIST to be a gloomy duty. They think the denying of self to be an incessant suffering of pain; and that those, who endeavor to comply with the command, are continually pining in an unhappy frame for enjoyments of a worldly and sinful kind, which they dare not touch lest, death should be the consequence. With these apprehensions they must suppose Christians to be the most unhappy people in the world, and that the way to heaven is necessarily hedged up with thorns, and pains and the most anxious disquietude of mind. Thus many who find a distaste to a serious life in the beginning

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of their attention, are still farther discouraged. All is gloomy around them—it is gloomy and awfully terrible to go forward and meet the judgments of a condemning law—it is gloomy to think of spending a whole life in Christian self-denial as they understand it; and being made uneasy by the prospect every way, they put seriousness away and grow hardened in sin, until all sense of danger is gone, and they sink unperceivedly into the gates of death until there is no return. Such are deceived indeed, but it is through that unholiness which is incapable of delighting in GOD and the glory of his kingdom. While seeking happiness in the advancement of self, they lose peace and life, and by refusing to become humble and self-denied, they forfeit the dignity and honor of being brethren and co-heirs together with Jesus our Lord. AMEN.