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11. The "taking up," differs a little from "bearing his cross." We are then properly said to "bear our cross," when we endure what is laid upon us without our choice, with meekness and resignation. Whereas, we do not properly "take up our cross," but when we voluntarily suffer what is in our power to avoid; when we willingly embrace the will of God, though contrary to our own; when we choose what is painful, because it is the will of our wise and gracious Creator.

12. And thus it behoves every disciple of Christ to take up, as well as to bear, his cross. Indeed, in one sense, it is not his alone; it is common to him, and many others; seeing there is no temptation befalls any man, ε un avdρwπivos,—" but such as is common to men;" such as is incident and adapted to their common nature and situation in the present world. But, in another sense, as it is considered with all its circumstances, it is his; peculiar to himself: it is prepared of God for him; it is given by God to him, as a token of his love. And if he receives it as such, and, after using such means to remove the pressure as Christian wisdom directs, lies as clay in the potter's hand; it is disposed and ordered by God for his good, both with regard to the quality of it, and in respect to its quantity and degree, its duration, and every other circumstance.

13. In all this, we may easily conceive our blessed Lord to act as the physician of our souls, not merely" for his [own] pleasure, but for our profit, that we may be partakers of his holiness." If, in searching our wounds, he puts us to pain, it is only in order to heal them. He cuts away what is putrefied or unsound, in order to preserve the sound part. And if we freely choose the loss of a limb, rather than the whole body should perish; how much more should we choose, figuratively, to cut off a right hand, rather than the whole soul should be cast into hell!

14. We see plainly then both the nature and ground of taking up our cross. It does not imply the disciplining ourselves; (as some speak;) the literally tearing our own flesh; the wearing hair cloth, or iron girdles, or any thing else that would impair our bodily health; (although we know not what allowance God may make for those who act thus through involuntary ignorance ;) but the embracing the will of God, though contrary to our own; the choosing wholesome, though bitter medicines; the freely accepting temporary pain, of whatever kind, and in whatever degree, when it is either essentially or accidentally necessary to eternal pleasure.

II. 1. I am, secondly, to show, that it is always owing to the want either of self denial, or taking up his cross, that any man does not thoroughly follow him, is not fully a disciple of Christ.

It is true, this may be partly owing, in some cases, to the want of the means of grace; of hearing the true word of God spoken with power; of the sacraments, or of Christian fellowship. But where none of these is wanting, the great hinderance of our receiving or growing in the grace of God, is always the want of denying ourselves, or taking up

our cross.

2. A few instances will make this plain. A man hears the word which is able to save his soul: he is well pleased with what he hears, acknowledges the truth, and is a little affected by it; yet he remains "dead in trespasses and sins," senseless and unawakened. Why is this? Because he will not part with his bosom sin, though he now knows it is

an abomination to the Lord. He came to hear, full of lust and unholy desire; and he will not part with them. Therefore no deep impression is made upon him, but his foolish heart is still hardened: that is, he is still senseless and unawakened, because he will not deny himself.

3. Suppose he begins to awake out of sleep, and his eyes are a little opened, why are they so quickly closed again? Why does he again sink into the sleep of death? Because he again yields to his bosom sin; he drinks again of the pleasing poison. Therefore it is impossible that any lasting impression should be made upon his heart: that is, he relapses into his fatal insensibility, because he will not deny himself.

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4. But this is not the case with all. We have many instances of those, who, when once awakened, sleep no more. The impressions once received, do not wear away: they are not only deep, but lasting. And yet, many of these have not found what they seek: they mourn, and yet are not comforted. Now, why is this? It is because they do bring forth fruits meet for repentance;" because they do not, according to the grace they have received, "cease from evil, and do good." They do not cease from the easily besetting sin, the sin of their constitution, of their education, or of their profession; or they omit doing the good they may, and know they ought to do, because of some disagreeable circumstances attending it: that is, they do not attain faith, because they will not deny themselves," or take up their

cross.

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taste of

5. But this man did receive "the heavenly gift;" he did the powers of the world to come;" he saw "the light of the glory of God, in the face of Jesus Christ ;" the " peace which passeth all understanding" did rule his heart and mind; and "the love of God was shed abroad [therein] by the Holy Ghost which was given unto him ;"-yet he is now weak as another man; he again relishes the things of earth, and has more taste for the things which are seen than for those which are not seen; the eye of his understanding is closed again, so that he cannot 66 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;" he is not, as once, 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 mears, at least he does not use them all, with his might. Or he is 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 well 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. Besides 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 inconveniences 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.

7. 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 mind, and do not reach the mark of the prize of the high calling of God in Christ Jesus.

III. 1. How easily may we learn hence, that they know 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.

2. 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 destruction;" 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!

3. 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 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.

4. Lastly: See that you apply this, every one of you, to your own soul. Meditate upon it when you are in secret : ponder it in your heart! Take care not only to understand it thoroughly, but to remember it to your lives' 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 occur in all circumstances of life! Practise it daily, without intermission, from the hour you first set your hand to the plough, and enduring therein to the end, till your spirit returns to God!

SERMON XLIX.-The Cure of Evil Speaking.

"If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

"But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

"And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathon man and a publican," Matt. xviii, 15-17.

1. "SPEAK evil of no man," says the great apostle :-as plain a command as, "Thou shalt do no murder." But who, even among Christians, regards this command? Yea, how few are there, that so much as understand it? What is evil speaking? It is not, as some suppose, the same with lying or slandering. All a man says may be as true as the Bible; and yet the saying of it is evil speaking. For evil speaking is neither more nor less than speaking evil of an absent person; relating something evil, which was really done or said by one that is not present when it is related. Suppose having seen a man drunk, or heard him curse or swear, I tell this when he is absent; it is evil speaking. In our language, this is also by an extremely proper name, termed backbiting. Nor is there any material difference between this and what we usually style tale bearing. If the tale be delivered in a soft and quiet manner, (perhaps with expressions of good will to the person, and of hope that things may not be quite so bad,) then we call it whispering. But in whatever manner it be done, the thing is the same; the same in substance, if not in circumstance. Still it is evil speaking; still this command, "Speak evil of no man," is trampled under foot; if we relate to another the fault of a third person, when he is not present to answer for himself.

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2. And how extremely common is this sin, among all orders and degrees of men! How do high and low, rich and poor, wise and foolish, learned and unlearned, run into it continually! Persons who differ from each other in all things else, nevertheless agree in this. How few are there that can testify before God, "I am clear in this matter; I have always set a watch before my mouth, and kept the door of my lips?" What conversation do you hear of any considerable length, whereof evil speaking is not one ingredient? And that even among persons, who, in the general, have the fear of God before their eyes, and do really desire to have a conscience void of offence, towards God and towards man.

3. And the very commonness of this sin makes it difficult to be avoided. As we are encompassed with it on every side, so, if we are not deeply sensible of the danger, and continually guarding against it, we are liable to be carried away by the torrent. In this instance, almost the whole of mankind is, as it were, in a conspiracy against us. And their example steals upon us, we know not how; so that we insensibly slide into the imitation of it. Besides, it is recommended from within, as well as from without. There is scarce any wrong temper in the mind of man, which may not be occasionally gratified by it, and consequently incline us to it. It gratifies our pride to relate those faults of others, whereof we think ourselves not to be guilty. Anger, resentment, and all unkind tempers are indulged, by speaking against those with whom we are displeased; and in many cases, by reciting the sins of their neighbours, men indulge their own foolish and hurtful desires. 4. Evil speaking is the more difficult to be avoided, because it frequently attacks us in disguise. We speak thus, out of a noble, generous, (it is well if we do not say) holy indignation against these vile creatures! We commit sin, from mere hatred of sin! We serve the devil, out of pure zeal for God! It is merely in order to punish the wicked, that we run into this wickedness. So do the passions" (as one speaks) "all justify themselves," and palm sin upon us, under the veil of holiness!

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5. But is there no way to avoid the snare? Unquestiorably there is. Our blessed Lord has marked out a plain way for his followers, in the words above recited. None, who warily and steadily walk in this path, will ever fall into evil speaking. This rule is either an infallible preventive, or a certain cure of it. In the preceding verses, our Lord had said, "Wo to the world because of offences;"-unspeakable misery will arise in the world, from this baleful fountain: (offences, are all things whereby any one is turned out of, or hindered in, the ways of God:) "For it must be that offences come:"-such is the nature of things; such the wickedness, folly and weakness of mankind: "But wo to that man,"-miserable is that man, "by whom the offence cometh." Wherefore, if thy hand, thy foot, thine eye, cause thee to offend;" -if the most dear enjoyment, the most beloved and useful person, turn thee out of, or hinder thee in, the way, pluck it out,"-cut them off, and cast them from thee. But how can we avoid giving offence to some, and being offended at others? Especially, suppose they are quite in the wrong, and we see it with our own eyes? Our Lord here teaches us how: He lays down a sure method of avoiding offences, and evil speaking together. "If thy brother shall trespass against thee, go and tell him of his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee

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