However he is not "going on to perfection:" 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 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 con tinue 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, some times 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 alb 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 minds, 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 from 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 an 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 selfdenial 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 doc-›

trine 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 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 enduring therein to the end, till your spirit returns to God.

SERMON LII.

THE CURE OF EVIL-SPEAKING.

MATTHEW Xviii. 15,-17.

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

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

"And if he will not hear them, tell it to the Church: but if he will not hear the Church, let him be to thee as an heathen man and a publican."

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 evilspeaking 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

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our language, this is also by an extremely proper name, termed BACK BITING. Nor is there any material difference between this and what we usually stile TALE-BEARING. If the tale be delivered in a soft 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.

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, toward God and toward 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, VOL. VIII.

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