3. There is nothing more explicitly enjoined, or described as being more absolutely requisite in every follower of the Lamb, than this; that he should deny himself. "If any man will come after me," said the holy Jesus," let him deny himself, and take up his cross and follow me." Matt. xvi. 24. This was as much as if he had said, No man can be my disciple on any lower conditions than these. At another time, when he was followed by a great multitude, he turned and said unto them, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he can not be my disciple. And whosoever doth not bear his cross, and come after me, can not be my disciple." Luke xiv. 26, 27. To enforce the necessity of a spirit of self-denial, as a qualification for discipleship, he makes two interrogatory suppositions. In the first, he intimates that a man who is about to build a tower, ought first to count the cost, and see whether it does not exceed his means; lest peradventure, his labor should be lost, and serve only to cover him with shame, for having undertaken what he was unable to finish. In the second, he inquires whether a king does not, before going to war, weigh well the chances of success; intimating that it would be folly to risk a battle, where there was no prospect of being victorious. After making these suppositions, he immediately adds, "So likewise, whosoever he be of you that forsaketh not all that he hath, he can not be my disciple." Here we have the application of the two cases that he had just supposed. By them, he designed to tell all who heard him, how they could so enter on a religious life, as to endure to the end, and be saved; how they could so build, as surely to finishso fight, as inevitably to conquer: they must forsake all for Christgive up all into his hands, and be ready to practice every act of selfdenial to which the interests of his kingdom might call them. This was as much as to tell them, and all others, that whatever fair appearances any one's religion may have, it resembles the unfinished tower and the defeated army, if it is not based on a spirit of self-denial. Whosoever he be of you that forsaketh not all that he hath, he can not be my disciple. He may be in the church-may even enjoy high official rank and blameless reputation therein;-but if he lack the grace of self-denial, he can not be my disciple.

This branch of experimental religion is supported by the word of God. There is much for it, and nothing against it. We have already seen that it is not contradicted by the doctrine of rewards, when that doctrine is rightly understood. It is true, the scriptures testify that wisdom's ways are pleasantness, and that all her paths are peace; but this does not imply that no self-denial is required of those who tread those paths. Self-denial is not destructive of happiness. The Savior declares, "Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred fold," (that is, in the present world,)" and shall inherit everlasting life." Matt. xix. 29. Selfdenying actions, without a self-denying spirit, would be productive of no enjoyment; but a self-denying spirit is the source of holy joy, even in the midst of privations and sufferings in the cause of Christ. The most self-denying servant of Christ, who has forsaken all, that he might

carry the news of gospel salvation to the heathen, has probably more of the presence of his Master and of the joys of his salvation, than what is enjoyed by his fellow servants who tarry at home. These sacrifices are not made for the sake of these higher joys, but rather from love to Christ and the souls of men; but Christ delights to honor those who honor him. Disinterested affections and actions prepare us for disinterested enjoyments; and such enjoyments are of a supe. rior character; they are unspeakable, and full of glory.

THE ARTICLE HARMONIZED.

First. Let us notice its harmony with other Articles of the present series. There is no want of agreement between this and any other of the Christian's experiences: but with some of them the agreement is very apparent. To these cases I shall confine my remarks.

This Article has a very manifest agreement with the first. That Article, the reader will remember, relates to benevolence, or universal good will. These two Articles are so much alike, that it may seem at first as if they were identically the same. There is, however, a perceptible difference between them. Love may be of an unselfish nature, even when it is exercised towards one's self. If the Deity had forever remained without a creation, his love to himself would have been of a holy, disinterested nature: but in this case, it could not have assumed the character of self-denial. If there had been no sin nor misery in the intelligent system, all would have been full of good will towards each other; but in this case, that modification of love, called self-denial, would probably have found no place for its exercise. It is of the nature of good will, to have a kind regard to the happiness of our fellow beings; and, in accordance with this, self-denial gives up some of its own enjoyment, for the sake of imparting to others more than it surrenders; thus increasing the common stock of happiness. It submits to suffer positive evil, for the purpose of removing a greater evil from those on whose account it consents to suffer. There is no har. mony between disinterested benevolence, and that self-indulgent spirit which refuses to make sacrifices to promote the good of others. To this agree the words of the apostle John: "But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?" We are here taught that the man who is destitute of the spirit of self-denial, is also destitute of the spirit of benevolence-if he has no heart to make any sacrifice to promote his brother's happiness, he exhibits no evidence of possessing that love which is without dissim ulation.

The harmony between this and the third Article is easily discovered. If our submission to God is restricted by selfish conditions, it does not accord with self-denial. But when the real language of the heart is, Not as I will, but as thou wilt, it entirely agrees with it. In this case, we submit to that suffering, which the glory of God and the interests of his kingdom, make it necessary we should endure.

Self-denial is in unison with repentance. The penitent condemns

all his selfish feelings and actions; and is ashamed to see how much he has made of his little self; but he has no shame on account of those feelings and actions, the motives of which have risen above self, and self-indulgence.

This grace of the Spirit has an evident agreement with humility, the subject of the seventh Article. Humility is a lowly feeling, in the exercise of which we do not think of ourselves more highly than we ought to think. In the exercise of this lowliness of mind, it will be natural to deny ourselves for the glory of God and the good of our fellow men; while pride, which makes every thing of self, refuses to submit to personal sacrifices, either for the honor of the Creator, or the benefit of fellow creatures.

Secondly. The spirit of self-denial is in harmony with the doctrinal Articles. With some of them its agreement is very discernible. It is so with the third. The law requires that we love God with supreme regard, and our neighbors as ourselves. Were we to refuse to make those sacrifices of our own comforts, which His glory and their wel. fare demand, would it not be in contrariety to the spirit of the law?

In the fourth Article of doctrines, we were led to contemplate men as fallen, sinful, selfish creatures; and in the eighth, were led to view some of them as undergoing a fundamental change. And here, in this Article of experience, we discover one proof that this change is fundamental; the regenerated have now a heart to deny themselves, to further the gospel, and augment the happiness of a ruined world.

But there is no one of the Articles of our creed, with which the spirit of self-denial has such a manifest harmony, as the fifth, which relates to the infinite sacrifice which has been made for the redemption of men. It has already been shown, that in the exercise of self. denial we imitate the Son of God; and that without this, we have not his Spirit, and are none of his. Let us now take a view of this great sacrifice, as manifesting the spirit of self-denial in God the Father. "For God so loved the world, that he gave his only begotten Son," (these are the words of the Son himself,)" that whosoever be. lieveth in him should not perish, but have everlasting life." One apos. tle, speaking on this subject, says, "He spared not his own Son, but delivered him for us all." Another says, "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him." Did it cost the Father no self-denial to bruise his beloved Son, and make him an offer. ing for sin? Why then is this insisted on as the highest expression of benevolence? It was love to an apostate world, which led him to send his Son to die for their redemption; "God so loved the world," &c. Was not the disinterestedness and strength of God's love put to a severe trial, when his infinitely dear Son fell down before him, and prayed, saying, "O my Father, if it be possible, let this cup pass from me?"

Will any one attempt to undervalue this immense display of self. denial, by saying, The Father knew that his own glory, and the glory of his Son would be furthered by it? The display of self-denial was none the less great or disinterested on this account; and if it had not been consistent with the glory of the triune God, it would have been

incompatible with the divine holiness that it should ever have been made. Now surely, they who believe that God has practiced this self-denial; not sparing his own Son, but delivering him up for their redemption, must feel that it becomes them to deny themselves for the good of their brethren, and of their fellow men in general. An ex. perience devoid of a self-denying spirit, would by no means correspond with the doctrine of man's redemption by the death of God's beloved Son.

A self-denying spirit is a good preparation for a reconciliation to the doctrine of sovereign grace, the doctrine of particular election, and that which exhibits a divine purpose and agency, as concerned in all things which are taking place through the universe. These doctrines do not make sure the happiness of every intelligent being, but they insure the greatest possible amount of happiness. To our selfish feelings these doctrines appear hard: and until we have a heart to practice self-denying duties, and submit to personal privations and sufferings, for the glory of God and the good of men, we are not prepared to see their consistency. The more we resemble the self-denying Savior, the more shall we delight in God's absolute sovereignty. Neither the Savior nor any of his disciples ever consented to suffer, because suffering was pleasant: nor did they ever rejoice that the things of the kingdom of God were hid from some, while revealed to others, because they were pleased with the sins and miseries of the reprobate. All that which is matter of rejoicing, in either case, is the good which is seen to result from the evil. The disciples of Christ consent to undergo sufferings, that God may be thereby glorified, and the interests of his kingdom advanced. With the same desirable object in view, they exercise submission to the will of God, in the final reprobation of those apostates, whom he has not seen fit to recover by his grace from the ruins of the fall,

REMARKS.

1. In the light of this essential Article of the experimental system, we discover another moral obstruction in the way of the sinner's con. version, another reason why no man can come to the Son of God, except the Father draw him. A sinner, without being drawn of the Father, may be persuaded to read the word of God, to pray, to make a public profession of religion,-to perform any religious service, in short, which does not involve a denying of himself. He may do much for men and much for God, provided he can be allowed to make selfgratification his ultimate object. But to exchange this ultimate end for one of an entirely different character, is more than he will ever do, while he remains in unregeneracy. With a selfish heart, he can enjoy no fellowship with Christ; and until he is drawn of the Father, he has no disposition to come with any other than a selfish heart.

2. This Article furnishes instruction for awakened sinners who wish to be informed what they must do to be saved. I know it is proper to direct such, to exercise repentance for sin, and faith in Jesus Christ. But if their repentance and faith be of a selfish nature, they still re

main in the gall of bitterness and bond of iniquity. "If any man," said the Savior, "will come after me, let him deny himself, and take up his cross, and follow me." It is highly important that the anxious sinner should understand, what is the point of controversy between him and his Maker. It is precisely this,-Who shall be God? Who shall be supreme? Whose interest and glory shall be made the chief end of action-the Creator's, or the creature's? As soon as the sin. ner decides this question in favor of the Creator's claim, the controversy is at an end; and he is, in a moral sense, "a new creature ;" since his ultimate end is entirely new.

3. Here is instruction for those who contemplate enrolling their names among the disciples of Christ. If they have a heart to deny themselves for Christ, let them go forward; but if not, let them remain without the pale of the church. Christ would have those who think of becoming his disciples, consider what they are about to undertake; he would have them count the cost of making a profession of his religion, to enable them to determine whether they shall be able to endure to the end. He lets them know, that unless they give him a higher place in their affections than they give to their nearest relatives, and even to their own selves-unless they forsake all for him, they can not be his disciples. Christ invites sinners of every class to come to him for salvation; but he invites none to become the members of his church, until they first have a heart to deny themselves for him and his cause. See Luke xiv. 25-33.

4. It is now easy to see why so many members of the visible church become apostates-why so many begin to build, who are not able to finish: they never denied themselves for Christ. Had they laid their foundation in self-denial, their house would have stood; had they ever given to Christ the throne of their hearts, he would have held it. All those who endure but for a time, however promising their outset may be, are wanting here: they never denied themselvesnever loved Christ better than all things else. When they exchanged secular for religious pursuits, they did not exchange a selfish for an unselfish interest. Self, though in a new shape, was still their chief end. It is this enemy of Christ, which was concealed in the heart, that has caused the rupture. Should apostacies from the doctrine and precepts of Christ be multiplied ever so much, in this way they may all be accounted for: self-interest was never subordinated to the greater interests of the kingdom of God.