The Duty of Self-Denial

Duty Of Self Denial and Ten [Thomas Watson] on leondumoulin.nl *FREE* shipping on qualifying offers.
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The Duty of Self-Denial by Thomas Watson

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Kindle Edition Verified Purchase. Sharp and to the point, Thomas doesn't mix words he just lays out the plain Biblical truth regarding self denial and points every willing heart to it's practice. Good deal,I suggest this book,lots of wisdom and great kindle service. There is good insight for practical application in this book.

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Feedback If you need help or have a question for Customer Service, contact us. It was this spontaneous and exuberant self-denial which brought Him down. He who was one with God, took upon Him our nature, and suffered death -- and why? Thus He denied Himself, and took up His cross. This is the very aspect, in which God, as revealed in Scripture, is distinguished from that exhibition of His glory, which nature gives us: And the Son of God so loved us, that "though He was rich yet for our sakes He became poor [5].

Even the saints of the Old Testament so conducted themselves, to whom a temporal promise was made, and who, if any, might have surrendered themselves to the enjoyment of it. They had a temporal promise, they had a present reward; yet, with a noble faith, and a largeness of soul how they put us to shame who have so much higher privileges! Elijah, how unlike is he to one who had a temporal promise! Or take again the instance of Daniel, which is still more striking, -- "They that wear soft clothing are in kings' houses.

Yet what do we read of him? First of his living upon pulse and water, afterwards of his fasting in sackcloth and ashes, at another time of his mourning three full weeks, eating no pleasant bread, neither flesh nor wine coming in his mouth, nor anointing himself at all, till those three weeks were fulfilled. Can any thing more clearly show the duty of self-denial, even in lawful things, in the case of Christians, when even God's servants, before Christ came and commanded it, in proportion as they had evangelical gifts, observed it?

Or again, consider the words of the text spoken by David, who, if any, had riches and power poured upon him by the hand of God. He says, he has "behaved and quieted" himself lest he should be proud, and made himself "as a weaned child. We naturally love the world, and innocently; it is before us, and meets our eyes and hands first; its pleasures are dear to us, and many of them not in themselves sinful, only in their excess, and some of them not sinful at all; -- those, for instance, which we derive from our home, our friends, and our prospects, are the first and natural food of our mind.

But as children are weaned from their first nourishment, so must our souls put away childish things, and be turned from the pleasures of earth to those of heaven; we must learn to compose and quiet ourselves as a weaned child, to put up with the loss of what is dear to us, nay, voluntarily to give it up for Christ's sake. Much more after Christ came does St.


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Paul give us this same lesson in the ninth chapter of his first Epistle to the Corinthians: Again, in the seventh chapter, "The time is short; it remaineth that both they that have wives be as though they had none, and they that weep as though they wept not, and they that rejoice as though they rejoiced not, and they that buy as though they possessed not, and they that use this world as not abusing it.

Such is Christian self-denial, and it is incumbent upon us for many reasons. The Christian denies himself in things lawful because he is aware of his own weakness and liability to sin; he dares not walk on the edge of a precipice; instead of going to the extreme of what is allowable, he keeps at a distance from evil, that he may be safe. He abstains lest he should not be temperate; he fasts lest he should eat and drink with the drunken.

As is evident, many things are in themselves right and unexceptionable which are inexpedient in the case of a weak and sinful creature: And just so, many acts, thoughts, and feelings, which would have been allowable in Adam before his fall, are prejudicial or dangerous in man fallen. For instance, anger is not sinful in itself. Paul implies this, when he says, "Be ye angry and sin not [6].

Almighty God, too, is angry with the wicked. Anger, then, is not in itself a sinful feeling; but in man, constituted as he is, it is so highly dangerous to indulge it, that self-denial here is a duty from mere prudence. It is almost impossible for a man to be angry only so far as he ought to be; he will exceed the right limit, his anger will degenerate into pride, sullenness, malice, cruelty, revenge, and hatred. It will inflame his diseased soul, and poison it.

The Duty of Self-Denial

Therefore, he must abstain from it, as if it were in itself a sin though it is not , for it is practically such to him. Again, the love of praise is in itself an innocent passion, and might be indulged, were the world's opinion right and our hearts sound; but, as things are, human applause, if listened to, will soon make us forget how weak and sinful we are; so we must deny ourselves, and accept the praise even of good men, and those we love, cautiously and with reserve.

So, again, love of power is commonly attendant on a great mind; but he is the greatest of a sinful race who refrains himself, and turns from the temptation of it; for it is at once unbecoming and dangerous in a son of Adam. Again, even in affection towards our relations and friends, we must be watchful over ourselves, lest it seduce us from the path of duty. Many a father, from a kind wish to provide well for his family, neglects his own soul. Here, then, is a fault; not that we can love our relations too well, but that that strong and most praiseworthy affection for them may, accidentally, ensnare and corrupt our weak nature.

The Duty of Self-Denial: And 10 Other Sermons

These considerations will show us the meaning of our Saviour's words already cited, about the duty of hating our friends. To hate is to feel that perfect distaste for an object, that you wish it put away and got rid of; it is to turn away from it, and to blot out the thought of it from your mind. Now this is just the feeling we must cherish towards all earthly blessings, so far as Christ does not cast His light upon them. He blessed be His name has sanctioned and enjoined love and care for our relations and friends: Such love is a great duty; but should at any time His guidance lead us by a strange way, and the light of His providence pass on, and cast these objects of our earthly affection into the shade, then they must be at once in the shade to us , -- they must, for the time, disappear from our hearts.

And in this sense an ancient and harsh proverb is true: Here, again, then, is an instance of self-denial in lawful things; and if a person says it is painful thus to feel, and that it checks the spontaneous and continual flow of love towards our friends to have this memento sounding in our ears, we must boldly acknowledge that it is painful.

It is a sad thought, not that we can ever be called upon actually to put away the love of them, but to have to act as if we did not love them, -- as Abraham when called on to slay his son. And this thought of the uncertainty of the future, doubtless, does tinge all our brightest affections as far as this world is concerned with a grave and melancholy hue.

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We need not shrink from this confession, remembering that this life is not our rest or happiness; -- " that remaineth" to come. This sober chastised feeling is the very temper of David, when he speaks of having composed and quieted his soul, and weaned it from the babe's nourishment which this world supplies.

I hope I have made it clear, by these instances, what is meant by Christian self-denial. If we have good health, and are in easy circumstances, let us beware of high-mindedness, self-sufficiency, self-conceit, arrogance; of delicacy of living, indulgences, luxuries, comforts. Nothing is so likely to corrupt our hearts, and to seduce us from God, as to surround ourselves with comforts, -- to have things our own way, -- to be the centre of a sort of world, whether of things animate or inanimate, which minister to us.