so that he cannot see him that is invisible.'' His love is waxed cold, and the peace of God no longer rules in his heart. And no marvel; for he has again given place to the devil, and grieved the Holy Spirit of God. He has turned again unto folly-to some pleasing sin; if not in outward act, yet in heart. He has given place to pride, or anger, or desire, to self-will, or stubbornness. Or he did not stir up the gift of God which was in him; he gave way to spiritual sloth, and would not be at the pains of praying always, and watching thereunto with all perseverance: that is, he made shipwreck of the faith, for want of self-denial and taking up his cross daily. 6 But perhaps he has not made shipwreck of the faith he has still a measure of the Spirit of adoption, which continues to witness with his spirit that he is a child of God. However, he is not 'going on to perfection;'3 he is not as one hungering and thirsting after righteousness, panting after the whole image and full enjoyment of God, as the hart after the water-brook :* rather, he is weary and faint in his mind, and, as it were, hovering between life and death. And why is he thus, but because he hath forgotten the word of God?— By works is faith made perfect?' He does not use all diligence in working the works of God. He does not 'continue instant in prayer," private as well as public; in communicating, hearing, meditation, fasting, and religious conference. If he does not wholly neglect some of these means, at least he does not use them with all his might. Or he is 1 Heb. xi. 27. 2 Eph. vi. 18. 3 Heb. vi. 1. 5 Rom. xii. 12. not zealous of works of charity, as well as works of piety. He is not merciful after his power, with the full ability which God giveth. He does not fervently serve the Lord, by doing good to men, in every kind, and in every degree he can, to their souls as their bodies. And why does he not continue in prayer? Because in times of dryness it is pain and grief unto him. He does not continue in hearing at all opportunities; because sleep is sweet, or it is cold, or dark, or rainy. But why does he not continue in works of mercy? Because he cannot feed the hungry, or clothe the naked, unless he retrench the expense of his own apparel, or use cheaper and less pleasing food. Beside which, the visiting the sick, or those that are in prison, is attended with many disagreeable circumstances. And so are most works of spiritual mercy; reproof in particular. He would reprove his neighbour; but sometimes shame, sometimes fear, comes between. For he may expose himself not only to ridicule, but to heavier inconvenience too. Upon these, and the like considerations, he omits one or more, if not all works of mercy and piety. Therefore, his faith is not made perfect, neither can he grow in grace; namely, because he will not deny himself, and take up his daily cross.' It manifestly follows, that it is always owing to the want either of self-denial, or taking up his cross, that a man does not thoroughly follow his Lord, that he is not fully a disciple of Christ. It is owing to this, that he, who is dead in sin, does not awake, though the trumpet be blown; that he, who begins to awake out of sleep, yet has no deep or lasting conviction; that he, who is deeply and lastingly convinced of sin, does not attain remission of sins; that some who have received this heavenly gift, retain it not, but make shipwreck of the faith; and that others, if they do not draw back to perdition,'' yet are weary and faint in their minds,' and do not reach the mark of the prize of the high calling of God in Christ Jesus.'3 III. How easily may we learn from hence, that they knew neither the Scripture, nor the power of God," who directly or indirectly in public or in private, oppose the doctrine of self-denial and the daily cross. How totally ignorant are these men of a hundred particular texts, as well as of the general tenor of the whole oracles of God! And how entirely unacquainted must they be with true, genuine, Christian experience of the manner wherein the Holy Spirit ever did, and does at this day, work in the souls of men! They may talk indeed very loudly and confidently, (a natural fruit of ignorance,) as though they were the only men who understood either the word of God, or the experience of his children. But their words. are, in every sense, vain words; they are weighed in the balance, and found wanting. We may learn from hence, secondly, the real cause why not only many particular persons, but even bodies of men, who were once burning and shining lights, have now lost both their light and heat. If they did not hate and oppose, they, at least, lightly esteemed this precious gospel doctrine. If they did not boldly say, Abnegationem omnem proculcamus, internecioni damus; "We trample all self-denial under foot; we devote it to destruc : Heb. x. 39. Heb. xii. 3. tion:" yet they neither valued it according to its high importance, nor took any pains in practising it. Hanc mystici docent, said that great, bad man, "The mystic writers teach self-denial."-No, the inspired writers. And God teaches it to every soul who is willing to hear his voice. We may learn from hence, thirdly, that it is not enough for a minister of the gospel not to oppose the doctrine of self-denial, to say nothing concerning it. Nay, he cannot satisfy his duty, by saying a little in favour of it. If he would indeed be pure from the blood of all men, he must speak of it, frequently and largely; he must inculcate the necessity of it in the clearest and strongest manner; he must press it with all his might, on all persons, at all times, and in all places, laying line upon line, line upon line, precept upon precept, precept upon precept.' So shall he have a conscience void of offence; so shall he save his own soul, and those that hear him. 1 Lastly see that you apply this, every one of you, to your own souls. Meditate upon it when you are in secret: ponder it in your hearts. Take care not only to understand it thoroughly, but to remember it to your life's end. Cry unto the strong for strength that you may no sooner understand, than enter upon the practice of it. Delay not the time, but practise it immediately, from this very hour; practise it universally, on every one of the thousand occasions which will occur in all circumstances of life: practise it daily, without intermission, from the hour you first set your hand to the plough, and perseveringly endure therein to the end, till your spirit return to God. 1 Is. xxviii, 10. |