SERMON II. 31 St. MATT. xvi. xxiv. Ο Let him deny himself UR bleffed Lord had but a little above told his Disciples, that he muft go to Jerufalem, and fuffer many things of the Elders, and chief Priefts and Scribes, and be killed, and be raised again the third Day; whereupon St. Peter, who was always most forward to exprefs his concern for his Mafter, undertakes to reprove him, only to manifeft his diflike of the Prediction, and his great affection for his Lord. Then Peter took him, and began to rebuke him, saying, far be it from thee Lord, this shall not be unto Thee. One would have thought now, perhaps, this kind Expreffion might have deferved Thanks, at least a softer Answer than what Chrift makes him in the following Words; But he turned and faid unto Peter, get thee behind me Satan. This was a fevere Reprimand indeed, but you'll find it jufti. fied in the next Words, for thou favoureft not the things which be of God, but those that be of Men; as if he had faid, this Averfion of yours to my Sufferings and Death, is the refult of a weak Judgment and carnal Apprehenfion, and proceeds from your ignorance of God's wife and admirable appointment of them, for the unfpeakable Good and Benefit of Mankind; away, therefore, with this diabolical Suggeftion, this is what Satan himself would defire, what would make for the Succefs of his Kingdom and your inconceivable Lofs. Then turning himself to his Difciples, he faid unto them, if any man will come after me, let him deny himself. Let him deny himfelf! a very hard Saying,and most unacceptable to Flesh and Blood, and yet very expedient for him, as will appear in the fequel of this Difcourfe; wherein I fhall treat and infift on thefe three Particulars. Firft, Ifball confider the Nature and Secondly, The extent of its Obligation, or whom it doth concern. Thirdly, The Reasons that engage to the Performance of it. And firft, I am to confider the Nature and Quality of the Duty of Self-denial. And here I might in fhort, affirm it to be a Virtue, which confifts in the Moderation and due Government of our Appetites and Affections, according to the Rules and Precepts of Reafon and Religion; but becaufe in the facred Scripture, to Deny, is variously apply'd, it will not be amifs to be more particular in this point. To Deny then in a general Scripture Senfe, fignifies to Renounce and defert fome Party or Caufe, and to make open profeffion and acknowledgment of it to the World. To this purpose D our 33. Matt, 10. our bleffed Saviour fpeaks, Whofoever shall deny me before men, him will I alfo deny before my father which is in heaven; that is, whofoever fhall renounce or difown me and my Cause in this World, him will I renounce and difown before my Father in the next. This Denial is fometimes made in Words, fometimes in Deeds and Practice. It was declar'd in Words, by the unbelieving Jews in our Saviour's time, and is by all Infidels and Apoftates fince; and in Deeds and Practice, by wicked and ungodly Men, who call him, Lord, Lord, but do not the things that he commands them; and fuch were those Tit. 1. 16. that the Apoftle mentions, They profeß that they know God, but in works they deny him; being abominable, difobedient, and to every good work reprobate. This is a fort of Denial that is often practifed in the World, and too vifible among many Chriftian Profeffors. But there is another kind of Denial which only is recommended and injoyned, and this is the Denial of a Man's felf; a Doctrine of difficult performance, and very unac ceptable to Flesh and Blood; what! a Man a Man to deny himself! quit and abandon his own Eafe and Intereft! cross his own natural Inclinations, and oppose the Importunities of his carnal Appetite. This is very ungrateful and who can bear it? And yet these things are required of him, Let him deny himself. In general, the duty of Self-denial may be faid to confist, in a total Surrender of our felves, to the Will and Pleafure of Almighty God, forfaking our own Defires and Inclinations, when they would withdraw us from our Duty and Obedience to him. In a ftricter fenfe it fignifies, That our Life, and whatfoever is dear to us in this World, ought not to be preferr'd before our holy Religion, but that we fhould rather fubmit to the greatest Hazzards, than renounce our Duty, and violate our Profeffion. Thus it is fome times opposed to the Love of our own Life, as in the Words following the Text, Whofoever will fave his Life shall lose it, and whofoever will lofe his Life, for my fake, shall fave it; and fo likewife for the love of those things that are naturally dear to us, He that loveth father and moD 2 ther |