‘ie! eA oh a y FN oe% ; ur “et fe t , M4 ‘ > oe , ; P. 2G \ ” 7 G i * ¢ " 4 4 .. ‘ é 45 Br eh L ¢ b oF ba § A Y * ur = b 4 2 ‘ j : Ch ie : : yr ‘ “4 . * . ’ . “ - =e ; 3 : STS SE eS SS by | LIBRARY OF THE Theological Semitamag | PRINCETON, N.J. BAIA OLeWwW26> 1855 Waterbury, J. B. 1799-1876.) ' Taking up the cross, or, Whi should I not make a ey We) GIN As Ue lac , FROM Received a VaR Pees are ey Bhi ba Veale: ® vila ry I dk al as ala A eae AS ere eee nbn mie . et t ieee : j mM t a Biss on vate ., i "downed be a uf si sg ‘t, TAKING UP THE CROSS OR WHY SHOULD I NOT MAKE A PROFESSION OF RELIGION ? /BY wa REV. J. B. WATERBURY, D. D. WRITTEN FOR THE MASS. SABBATH SCHOOL SOCIETY, AND APPROVED BY THE COMMITTEE OF PUBLICATION. BOSTON: MASSACHUSETTS SABBATH SCHOOL SOCIETY, DEPOSITORY No. 18 CORNHILL. Entered according to Act of Congress, in the year 1855, By the MASSACHUSETTS SABBATH SCHOOL SOCIETY, In the Clerk’s Office of the District Court of Massachusetts. Geo. C. Rand, Printer, 8 Cornhill, Boston.” CONTENTS. Page CONFESSING CHRIST . : 4 : A yO THOSE WHO ARE UNDER PECULIAR OBLIGA- TIONS TO CONFESS CHRIST : : wad WANT OF EVIDENCE . : : : ; ead OTHER OBJECTIONS . : : : * dy WAITING FOR OTHERS . : P : 3» AG HINDRANCES : : , : ? . oy 08 SocrAL HINDRANCES . . : P . . 69 INDUCEMENTS ; : : , : 2 . 80 Digitized by the Internet Archive in 2022 with funding from Princeton Theological Seminary Library https ://archive.org/details/takingupcrossorwoOwate TAKING UP THE CROSS. CHAPTER L. CONFESSING CHRIST. Meaning of the phrase ‘‘ confessing Christ.” —John the Baptist confessed him.—The blind man also, whom Jesus healed. — Peter’s confession. —Confessors in apostolic times; at the present day. — Extent of the obligation. —Duty of all, involv- ing other obligations. To confess Christ, is to make a public avowal of discipleship. Whilst He was vis- ible, upon earth; and before the church, as a christian community, was fully organized ; this confession was made orally upon being interrogated; or inferentially, by being found in the train of his followers. John 1 6 TAKING UP THE CROSS. the Baptist, when questioned concerning our Lord, “confessed and denied not; but con- fessed I am not the Christ.” “ Behold,” said he, pointing to Jesus; “ behold the Lamb of God!” This was confessing Christ. The blind man, whom Jesus restored; to whom the Pharisees said, when they could no longer deny the miracle, “thou art hes disciple; but we are Moses’ disciples ;” ac- eepting the charge, thus made a public con- fession, that his restorer was indeed his Master; and for this he was cast out of the Synagogue. Subsequently, upon meeting our Lord, and understanding more fully his character and mission, he made his vows of attachment and renewed his profession of faith. Peter confessed Him when he said, “ Thou art the Christ, the Son of the living God.” And again, on another occasion, when he exclaimed, “Lord, to whom shall we go? 9) Thou hast the words of eternal life TAKING UP THE CROSS. 7 When the christian church was duly organ- ized with appropriate ordinances, as it was by that commission, “go ye and make disci- ples of all nations;” every person who joined it, recognizing Christ as its founda- tion and its indwelling life, did thus publicly confess Him. Paul did so, when he was baptized by Annanias; so did Lydia and the Jailer, and the thousands who were added to the church under the preaching of the Apostles. It is not necessary therefore, in order to confess Christ, that he should be visibly present; for represented in the church, which is his body, He is as truly the object of our choice and of our adherence, as He was the recognized Master of John and of Peter. The confessors of that day, had much to intimidate them, and a heavy cross to bear. They were cast out of the Synagogue. ‘They were branded as renegades and apostates from the Jewish faith. All sympathy and 8 TAKING UP THE CROSS. succor were withdrawn from them; and it came to pass, in many instances, that they were despoiled of their goods, and exposed to the horrors of martyrdom. To confess Christ in the face of all this, required the highest degree of moral courage. And it was to fortify the soul in view of it, that Jesus spake those remarkable words: “ who- soever shall confess me before men, him will I confess before my Father, which is in heaven.” At the present day, and among us, no such trials exist, to test the sincerity of our discipleship. But if the gate be less straight than once it was, and the path less rugged ; then is the sin the greater, for refusing to enter and to walk therein. If it was the duty of men and women in primitive times to confess Christ, in the face of persecution and even of death; how guilty shall we be, if, in times like these, we are ashamed to own him as our Lord and Master ? TAKING UP THE CROSS. 9 EXTENT OF THE OBLIGATION. Many think they are not called upon to confess Christ, because, in their own belief, and in the opinion of others, they are as yet not on the Lord’s side. This profession of his name, they think, is not obligatory upon them. They are not his disciples — they make no such claims or pretensions, and why should they confess him? “ Would it not be sheer hypocrisy in me,” says one of this class, “so to do?” It certainly would, I reply, if you were to confess Him, and yet remain in impenitence and unbelief. No man should confess Him who does not love Him and believe in Him. We ask for no hypocritical professions. - But may we not inquire of the objector, if he is really not bound to have the qualifica- tions of a disciple. I put the question; are you not under immediate and undeniable ob- ligations to accept: Christ as the only Sa- iv 10 TAKING UP THE CROSS. viour? When He says; “take my yoke ? upon you;” are you not bound to comply? When He says; “come take up the cross and follow me;” can you deny that it is your duty to bear that cross? But this ob- ligation which you admit, involves conse- quentially that other; viz., of confessing Him before men. How can you say that you are not bound to confess Him, without saying at the same time, that you are not bound to believe in Him? You are truly and imperatively required both to believe in Him, and to confess Him. The nature of our religion is entirely mis- understood, and so are our persanal respon- sibilities, when we put over upon any one class, the duties which belong equally to al. How common is it to hear a person say; “having made a profession of religion, you are bound to do soand so. It would not be right or consistent for you to do what J may do. Yon have bound yourself to a particu- TAKING UP THE OROSS. 11 lar course, and have come under special ob- ligations from which Iam exempt. I have never made the vows which you have, and am therefore more free to do as I please.” Here is truth in regard to the Christian, and yet a fallacy in regard to the objector. The Christian may do any thing that is right. His vows do not forbid him to in- dulge in any pleasures which are innocent, nor to engage in any pursuit that is lawful | and honorable. The same may be said of the non-professor. But neither of them may do that which is wrong. The Christian, — to cite a familiar example,— may go to the theatre if it is right to go there. But if it is corrupting to his moral affections —as who can doubt it would be—then is he bound to eschew such amusements. I ask then, in all honesty, if it would be more in- jurious to a Christian than to a non-profess- or, to mix himself up with such associates, and witness such exhibitions? I speak in- -12 TAKING UP THE CROSS. dependently now of example. I admit that it would be more injurious to the cause of piety for the Christian to venture upon such unhallowed ground than for some others. But if it is an injury to the morals, and per- ilous to the soul, it would be, apart from the example, as sinful and as wrong for the one as for the other. I apply the same principle to positive as to moral duties—to that which we ought to do, as well as to that which we ought not to do. I feel bound to confess Christ before men. Why? Because Christ hag commanded it. He has commanded me to believe in Him— to obey his precepts, and to confess Him. But have these commands been delivered especially to me? Has He written out my name, and said, “Here— you, having been a great sinner, are bound to repent and believe; and under a sense of gratitude for all my love, you are bound algo to come out before the world and make con- TAKING UP THE CROSS. 15 fession of my name.” Is this said to me especially? But if what is said to me, is said to all, then the duty of confessing Christ is not laid upon me alone. If the obligation to confess Him is involved in the duty of believing on Him, there is not a per- son who reads these lines, but is bound to confess Him before men; for there is not one such, who is not under obligations to obey all his precepts. Wherever the Gos- pel goes, it carries the whole weight of its authority and its claims upon every soul that hears it. Reader, thou art bound to be a disciple of Christ—to renounce the world as thy chief pursuit — to deny thyself, and take up thy cross—to be all that a Christian should be, and to do all that a Christian should do; -and therefore, thou art bound to confess Christ before men. It is vain to plead that you have not the qualifications. You ought to have them. There is no reason outside 14 TAKING UP THE CROSS. of your own bosom, why you do not possess them. You may deem yourself excused from many duties which you assign to the professor of religion; and you may think yourself excusable for indulging in many things which you say would be wrong in him; but let me tell thee, in all sincerity and faithfulness, that in this judgment there is a terrible fallacy. The position in which you stand, compared with that professor, is one which involves a guilt upon your soul, from which he is exempt; which leaves at your door a responsibility which lies not at his. He has performed one duty which you have left undone. Whatever faults he may have, or whatever inconsistencies you may attribute to him, justly or unjustly, you must admit that his conduct in one respect con- demns you. He has confessed Christ be- foremen. This duty you have yet to dis- charge. CHAPTER II. THOSE WHO ARE UNDER PECULIAR OBLIGATIONS TO CONFESS CHRIST. Several classes under special obligations to confess Christ.— Those who have been consecrated in baptism.— Objection, that they are not qualified, considered.— Such cases not without hope. —Effect of negligence, in stupefying conscience, and leading to the practice of vice.— Mournful departures of baptized chil- dren.— Should still not be given up.— Every effort should be made to reclaim them, on the ground of their connection with the church. THERE are several classes of persons who are under not only the general obliga- tion alluded to, to confess Christ; but, in respect to whom, there is a very special claim to be openly and publicly on the Lord’s side. The first whom LI would address, are those who have been consecrated by baptism, 16 TAKING UP THE CROSS. and educated in the Christian faith. A profession, in one sense, has been made for such, and in their behalf. The parent, in the baptismal consecration, recognized God’s right to them; and gave them over, as it were, into his hands. In that act, he said, that the child was a sacred trust from God; and he promised to bring it up for Him. By the same act, the parent declared his be- lief that the child was a sinner, needing the blood of atonement, and the washing of re- generation. With this view, he affixed “the seal of the righteousness of faith” upon it; recognizing the new covenant in Christ’s blood; and saying to the Good Shepherd; “here isa lamb; take it in thy arms, and carry it henceforth in thy bosom.” In consistency with this early consecra- tion, we will suppose that a course of reli- vious training is faithfully entered upon, and diligently pursued. The child is taught its relations to God; first as a creature; next TAKING UP THE CROSS. UT as a creature fallen—a sinner; and then the way of life is laid open, and it is shown that repentance and faith are the conditions of salvation. As the child grows into intel- ligence, the duty of self-consecration is clearly stated, and frequently and affection- ately urged. Can all this be in vain? No; it is not in vain. The young immortal feels its power. He knows that upon him there rests an unusual weight of obligation to confess Christ. In a sense, he is Christ’s now. In the act of parental consecration he became so. My parents, he may well say, have given me to Christ; and why should I not give myself to Him? Why should I not recognize this claim by confess- ing Him before men ? Ah; but there are impediments. I am not qualified. I feel but little on the sub- ject. Iam not sympathetically with Christ. I have a deadness and indifference of heart and soul on religion. Even when the Lord’s D) —_ 18 TAKING UP THE CROSS. table is spread, and Iam urged to look on those emblems of his love,—how carelessly can I turn away to my worldly pleasures and enjoyments ! Mournful as this case is, it is not without hope. For it is to set the mind upon just such a train of reflection, that the child has been brought, by the baptismal consecration, into this relation to the church. of God; and it is to lead him, as not seldom it does, to make the subject one of serious self-ex- amination. In this way and by this means, how many have sought and found the spir- itual qualifications for membership; and happily having found them, they assume the covenant for themselves, and confess Christ before men. Failing to do this, there are many, we are sorry to say, who live on in guilt and world- liness, as if no such obligations rested upon them. Were you consecrated in your infancy ? TAKING UP THE CROSS. 19 we ask them. Oh, yes, my parents have so informed me. Were you taught your need of a Saviour, and your obligations to serve Him? Yes, these duties and obligations were often and affectionately set before me. Why, then, we ask again, have you not con- fessed Christ? The answer probably will be; Iam not yet a Christian. But such an answer, after such a consecration, and such a training, cannot be given, methinks, with- out a pang of conscious guilt. If any ought to be a Christian, you, the baptized child, ought to be. If they who never had this pious tutelage, are guilty for not believing in and confessing Christ, what shall be said of your course and your account, upon whom from your first being, has fallen the breath of prayer and the counsels of Christian and parental love? Yow ought to confess Christ. If your parents are dead, you owe it to their memory; if alive, to their paren- tal anxiety and faithfulness. But you owe * 20 TAKING UP THE CROSS. it, above all, to God. You are his. You are not your own. Recognize this claim by giving Him your heart, and confessing his Son Jesus Christ before men. CHAPTER III. WANT OF EVIDENCE. Want of satisfactory evidence of piety—A common reason for not confessing Christ.—Doubts and fears.—Sincerity of such.— Should have Christian sympathy.—The internal emotion must be expressed by the external duty.—However weak the faith, it should not be left to languish.—So of love to Christ; if felt in ever so small a degree, should be cultivated.—Solilo- quy of the doubter.—If his hope be feeble, and his love sin- cere though small, still bound to express them by the outward sign.—Christ’s command.—Obedience the test of love.—Lying at the pool.—Pitiable case.—Hope of relief, in what.—Satan’s temptations on the point of duty.—Evidence of Christian character must wane if duty be not discharged.—How to aug- ment the Christian graces.—Viz: by their exercise.—How ex- press our love to an earthly friend.—The same in regard to our Heavenly Friend.—The only consistent course. There is another class of persons, who seem to possess the qualifications, and to feel the obligation of confessing Christ be- fore men ; but who hold back on the ground C)* ont 29 TAKING UP THE CROSS. that they want a clearer evidence of their interest in Him. They are not prepared to take this stand on the Lord’s side, because they have so many doubts and fears as to whether they are really disciples. Ifyou could put them at ease on this point—that is, if you could make it certain to them that they had expe- rienced a change of heart, they would come forward and make the required confession without any hesitation or delay. No duty, they will tell us,do they so much long to discharge —no privilege, in their opinion, would be more precious. All that they are waiting for is, for more satisfactory evi- dence. We honor the integrity—we sympathize with the feelings of such persons. Yet must we say, in all truthfulness, that they are not likely, according to present appearances, either to reach the point at which they aim, TAKING UP THE CROSS. ys " or to discharge a duty which they admit to be obligatory. Hither they are Christians, or they are not. If they are, the internal evidence is one characteristic, and the external duty is another. In all Christians, the ¢nternal evidence — including emotions, sympathies and principles,—as what we love or hate ; what we choose or refuse; what we prefer or delight in most; views of ourselves as sinful, and of Christ as a precious and all- sufficient Saviour; the internal evidence arising from such experiences, is always supposed to. be of sufficient strength at least to lead to the performance of the more important external religious duties. Faith may be very weak; it may be even overshadowed by habitual doubts and mis- givinegs; but nevertheless, where it exists in the smallest possible measure, it should be evidenced by works. It should not be hid under a bushel, but set upon a candle- 24 TAKING UP THE CROSS. stick; in other and more literal language, it should be professed before men. The love of Christ, too, may in particular instances be of somewhat doubtful exist- ence. Many things may occur to absorb, for a season, the sympathies and affections away from Him, and stimulate them in the direction of the creature; but I do-not see how, if love exist at all, it can be so low as never to be a realized emotion. I have heard persons use language like the following: “I think I do at times love the Saviour; but then again I lose all sense of his preciousness.” If this be a true statement of the feelings, it is one, as I think, which can be avered only by a Chris- tian. An impenitent, unconverted ‘person, could not in honesty make such a declara- tion. He could not say, “I think Ido at times love the Saviour.” Now if this occasional emotion be real, it is evidence that a change of heart has taken TAKING UP THE CROSS. 25 place —a change from indifference to love; and in my view, it lays the person who feels it under obligation to confess Christ before men. “If ye love me, keep my command- ments.” Our Lord does not say, if ye love me with seraphic love; with unabated, unin- terrupted love; with a love that never con- sciously languishes: He does not say that your love must be as glowing as that of a Mary Magdalene, or as uniform as that of the Apostle John; but if ye love me, in the least degree; and especially if ye mourn be- cause the emotion is so occasional or so languid; “if ye love me,” then “keep my commandments.” And what are these, his commandments? They are many; but this is one—and it is prominent in the list; “do this in remembrance of me.” “Con- fess me before men.” “Be not ashamed of me, and of my words.” Love, in its feeblest measure, cannot be excused from compli- 26 TAKING UP THE CROSS. ance with these obligations. It surely would not wish to be. The Christian is made up of the external duty, as well as the internal emotion. What he is within, God knows; but his out- ward deportment is no less a part of him than his inward experience. To constitute him a consistent Christian, both must be united. What he does, or what he refuses to do, is as important, in its influence upon others and upon the cause of Christ, as what he feels is upon himself, and upon his own serenity of mind. Here is a plain duty, obligatory on every person who has faith in the feeblest meas- ure, and love to Christ in the smallest de- gree; viz., the duty of confessing Him before men. This perhaps they admit; but they are waiting to obtain more evidence. They have been in this waiting posture per- haps for years. They have been lying at the pool; yet no angel has descended, and TAKING UP THE CROSS. et no relief been obtained. They have no more faith, no deeper love. Nota particle more light has fallen upon them; and their case seems as pitiable as that of the man who had lain in the porches of Bethesda, with a malady of more than thirty years’ duration. What shall we say to such? What counsels shall be given them? Expe- rience tells them that they gain nothing by waiting. I see no other hope of relief or of spiritual improvement, but to take the pro- posed step—to confess Christ—to go cordially into every plan for the promotion of his cause and kingdom. How do they know but this is the very step needed to lead them into a clearer light, and to place their hopes on a firmer basis! If Satan, operating through their fears, or upon a dis- position naturally timid and distrustful, can succeed in keeping them back from the dis- charge of so important a duty, and from the enjoyment of so precious a privilege, he will 28 TAKING UP THE CROSS. ° use all his malignant arts to accomplish his malignant purpose. Surely the evidence of Christian charac- ter will not increase; as by their own con- fession it has not increased, so long as they mingle with the unsympathizing world, and only give an occasional attention to their religious duties. How are the evi- dences of personal piety to augment? By solitary musings? By neglecting the com- manded duties? By trying to keep the lamp burning in the solitary chambers of the soul? This ordinarily is not the way to get light and comfort. This self-inspection is important in its place; but there are posi- tive duties, and a Christiam activity, which are quite as important, in the development of Christian character, and in the confirma- tion of the Christian hope. Let not these be overlooked or neglected. TAKING UP THE CROSS. 29 HOW THE EVIDENCE MAY BE STRENGTHENED. When there is a feeble faith, the only way to strengthen it, is to exercise it. It isa law that applies to the moral as well as the physical part of our nature, that exercise strengthens. ) eo 30 TAKING UP THE CROSS. a step which shall give the world the im- pression that he is a Christian. He is afraid to trust God for help in the discharge of a known and admited duty. “If I could be sure that Iwas a Christian,” says this doubting one, “I would not hesitate to con- fess Christ.” But how is this assurance to come? By not doing what our Lord com- mands? By waiting, and lingering, and doubting? By taking no step which will test or strengthen one’s faith? Suppose, on the contrary, this person should say, “I will do my duty; I will ven- ture to trust Christ in the important step which I propose to take, and which I ought to take; viz., of confessing Him before Miehien and suppose, with this determina- tion, he should go forward in the path which is prescribed; would not this exercise of confidence augment his faith, and so tend to liberate his mind from its distressing thraldom ? TAKING UP THE CROSS. 31 This confession is an act of faith as well as a proof of love. It is saying, “I believe Him to be a divine Saviour. I believe that ‘He is able to save unto the uttermost all that come unto God through Him.’ I am persuaded that if I do what He commands, He will uphold me in the discharge of my duty. He has commanded me to profess His name. Will He not strengthen and sustain me in the performance of this duty ? Such is the language of humble confi- dence, while attempting to fulfil a known obligation. It is an exercise of faith; and the very act gives tone and vigor to the Christian character. Instead, therefore, of waiting for more evidence, whilst declining to do what is ex- pressly commanded—a policy which Satan approves, and perhaps suggests, and which never, as I think, can be successful — the best plan is, to find out what is required in the way of active obedience, and commence ao TAKING UP THE CROSS. at once; relying for success on the promised erace of God. “To know of the doctrine,” our Lord says we must begin “to do his will.” The way to gain strength as well as to get knowledge, is to exercise one’s self in the duties which Christianity assigns; and then, at every stage of our progress, we shall find increasing light, and we shall tread the path of life with firmer step; re- alizing practically the truth of the declara- tion, “ the righteous shall hold on his way; and he that hath clean hands shall grow stronger and stronger.” I would apply the same principle to other Christian graces; as, for example, love to the Saviour. You say that you hope you have experienced this emotion. By your admission, however, it is very feeble; and is often overborne by the conflicting claims of the creature. Though there are times when you think Christ is precious, yet have you not that warm and glowing affection TAKING UP THE CROSS. 33 which would justify you, as you think, in an open and public declaration of it before the world. How shall this love be augmented until it reach the desired intensity? The course you have been pursuing is not calculated, as I think, to increase it. On the contrary, you will lose, I apprehend, in a great meas- ure, the conscious possession of any love to the Redeemer. How do we express our love to an earth- ly friend? By outward acts, of course. If that friend have laid upon us any specific fa- vors to grant, or duties to discharge; do we not hasten to grant the one, and to perform the other? Is not our compliance prompt as well as cordial? While thus engaged, are not our thoughts and our affections drawn forth towards the absent one? We thus not only gratify an existing affection, but, by these very labors and sacrifices, we call it into more vigorous activity. Suppose 3* 34. TAKING UP THE CROSS. you should say; “I will defer the discharge of these obligations to my friend, until I have the evidence of a warmer love to him,” do you think it likely that a warmer affec- tion, would by such a course ever be re- alized? Would not your friend have reason to doubt the sincerity of your love at all? And would not the little love which you pro- fess to feel, languish at least, if not be anni- hilated by such delinquency ? Not otherwise is it in relation to your best—your Heavenly Friend. He has said, “if ye love me, keep my commandments.” Foremost among these commandments, is, that of confessing Him. It is this cross which you are required to take up. He puts it upon you, to say, whether you will osten- sibly become his disciple! “For you, and for your salvation, He bore the persecutions — the scoffs — the cruelties, incident to his mission.” He endured even the cross, de- spising the shame. Was there ever sorrow TAKING UP THE CROSS. 35 like his; was there ever love so deep? And now all that He requires in return is, that, forsaking your sins, you cleave to Him, and profess his name before men. Suppose you refuse until you obtain stronger evidence that you love Him; will you, by this absti- nence from duty, be likely to obtain such ev- idence? Will your love increase by diso- bedience? Will the Saviour be as likely to augment it, while neglecting his commands, as when following them ? How clear is it, then, that the only way you have to pursue, is, to do what this great friend enjoins; believing, that he will fulfil his part of the blessed contract, if you will honor Him, by a conscientious discharge of yours. But take the other course, by waiting for more evidence; and you will find, that your hopes, instead of being realized, will, in this respect, grow fainter; that your mor- al energy will grow weaker, temptations will thicken upon you, and the soul be more and 36 TAKING UP THE OROSS. more irresolute in regard to a public decis- ion for Christ. Not being a professor of religion, Satan will suggest, that such and such things may be indulged with impunity and without inconsistency; and so you may be allured into paths which lead by no cir- cuitous route to worldliness and to sin. How unlikely is it, that evidence of love to Christ will be on the increase whilst you are neglecting a known and acknowledged duty, suffering under the upbraidings of conscience, and exposing yourself to the tempter’s wiles! COTA E DD WR Ve OTHER OBJECTIONS. The admission of duty.—Held back by the fear of dishonoring a profession.—The apparent virtue of this.—Other ways of injur- ing the cause of Christ.—Possible selfishness and pride in re- fusing on such grounds to confess Christ.—This illustrated.— Objections to the course under consideration.—First ; presents a possible evil as an excuse for non-compliance with an express divine command.— Secondly; looks too much to our own strength ;—thirdly, because of the consciousness or uncharita- bleness mingled with it in regard to the supposed inconsisten- cies of professors.—Not sufficient ground for the insinuation.— A reasonable amount of consistency considering all things.— The mind should get clear of fears in regard to what may be.— More trust in the promised grace of God. THERE are others, who, by their own ad- mission ought to confess Christ before men ; but who are holding back, through fear, that they may dishonor their profession. ‘This reason for not confessing Him, has in it some apparent virtue. It assumes that 38 TAKING UP THE CROSS. the individual has avery great regard for Him; so great as under the circumstances, actually to induce him to withhold obedience to a plain command. He professes to feel a deep concern for the honor of religion; and does not wish, by any possibility to be- come the conscious, or even unconscious in- strument of injuring it. Such persons do not seem to remember however, that it is possible to inflict an injury upon religion and to dishonor Christ, by other means and in other ways than by a discreditable profes- sion of his name. It were well also for them to scrutinize closely this motive; and see if, at the bottom, there lies not some — element of pride or selfishness. It may not be altogether the honor of religion for which they are concerned. It is possible, that the disgrace to themselves, by such an inconsis- tency, has quite as much influence as the wound which would be thereby inflicted on the cause of Christ. Some such trains of TAKING UP THE CROSS. 39 thought as this may be in their minds; “If, in making a profession of religion, I were sure, that I should prove a consistent and exemplary Christian; so that no person should have any cause to question my sin- cerity or to criticise my conduct, then, it would do for me to go forward; but what a disgrace it would bring upon me, and my friends, if I should prove a backslider, or subject myself to the criticisms of the world or the discipline of the church! How mor- tifying it would be!” Very true; but who does not see, that in such thoughts, there is a mingling of pride and selfishness, rather than a predominant regard for the honor of religion ? The ground taken, is, that we may do or say something, which will bring discredit on a christian profession; and therefore we will not make such profession. I object to this course, first; because it presents a possible evil, as an excuse for 40 _ TAKING UP THE CROSS. non-compliance with an express divine com- mand. Were you to confess Christ before men— an obligation which you admit lies upon you —how do you know that you would be left to dishonor Him by any gross or overt act of sin? It is possible you might; but if you humbly and sincerely enter upon the dis- charge of this duty, there is every reason to believe you would no¢. Indeed you might well trust in the promised strength of Christ to keep you from such delinquency. I object to it, secondly ; because it assumes that you are yourself the depository of spir- itual strength; whilst. it implies no small amount of unbelief in the promises of God. Are you not dependent on the grace of God, for the hope that you now possess, however feeble that hope may be? Can you perform any duty without God’s help? And if not; of course, you cannot in your own strength fulfil the duties of a public profession. This TAKING UP THE CROSS. 4] being the case, your trust for consistency of conduct as a professor of religion, would be wholly in the grace of God. Had you a proper sense of this, you would not refuse to confess Christ on the ground, that you might dishonor Him. You would reason thus: “If it depends on my own strength of resolution, I am sure that I shall fail. I have no strength to walk the narrow road but that which God gives. But He has com- manded me to do a certain thing—to confess Him before men—will he not therefore give me grace to lead a consistent life, if I sin- cerely comply with his command. May I not trust Him, whilst taking the very step which He has marked out for me?” This is putting the subject, as I think, in its true and proper light. Dishonor Him you would, I have no doubt, were you to go forward in your own strength; but if you trust in his promised grace, you may take 4 42 TAKING UP THE CROSS. even this important step without fear or misgiving. I object, thirdly, to the course in question, because, many times, it is accompanied with some degree of censoriousness towards those who have made a public profession of religion. Some, I admit are not disposed to insinuate any thing against Christians on the eround of their irregular walk; but have fears in regard only to themselves, should they proceed to make an open profession. But others there are, who say, that they see so much inconsistency, so many delinquen- cies in those who are in the church, whereby religion is brought into disrepute, that they fear to assume a responsibility which may involve them in the same disgraceful charge. T would remark in general, that there is not sufficient ground for the insinuation. Considering the numbers who join the church, the proportion of consistent believers, is quite as great, as we might reasonably ex- TAKING UP THE CROSS. 43 pect. Buta truly charitable spirit will not be disposed to base upon the delinquencies of others an excuse for neglecting the duty which Christ has laid upon him. Duty, it should ever be remembered, is a personal matter. If others fail in the discharge of it, is that any reason why you should not even attempt to fulfilit? True, there are inconsistencies in the church, as there are in every other community of people bound to- evether by rules and mutual obligations. These inconsistencies we deplore. We ad- mit that some may have mistaken their own characters when making their profession of religion; but with all these concessions, we still insist, that there is an amount of con- sistent piety, which should encourage you to come forward and join the household of faith. I could not wish to rid your mind entirely of fears in regard to your future adherence to Christ; but I would not have you make 44 TAKING UP THE CROSS. them an excuse for neglecting a duty which your conscience suggests and which our Lord explicitly enjoins. I would say to you; if you have a hope that you are Christ’s, come out from the world and declare it. Confess Him before men. If others have not honored Him, as in your opinion they ought to have done, be it your aim to set them an example. Show that there is one, at least, who means to lead a consistent life. “But that is the very thing,” say you, “re- specting which I have so much fear and anx- iety.” Still I recommend you, even with such fears, to make the confession which your Lord requires. These fears may be needful. They may suggest your own con- scious weakness ;—a feeling which you need to cultivate, and which may lead you to look away from yourself to Him who said, “abide in me and I in you, for without me ye can do nothing.” It is not by your | own resolution or strength, that you are to TAKING UP THE CROSS. 45 walk the walk of faith. You are to go up, “leaning on your beloved.” He has prom- ised, “to keep you from falling and to pre- sent you at last faultless before the presence of his Father.” 4* CARLA TV aay WAITING FOR OTHERS. The wife waiting for her husband.—For relatives generally.—The course a natural one.—Some apology for it.—Will waiting expedite their decision?—-Circumstances where it would be proper to wait.—Such circumstances stated.—Opposition of re- latives a great cross.—-Duty to Christ paramount nevertheless.-- Relations and friends more likely to be influenced by going for- ward than by waiting.—Consistency.—Importance of taking a stand.—-Its direct effect.-Sad examples of waiting for compan- ions.—Backslidings and worldliness.—No true peace of mind whilst refusing to discharge a known duty.—Such enjoy nei- ther religion nor the world.—Exhortation to the performance of duty. ANOTHER class still there is, who, though they admit the obligation of confessing Christ, yet are disposed to wait, until some relatives or companions shall unite with them in the act. The wife, for instance, who hopes that in TAKING UP THE CROSS. AT heart, she is on the Lord’s side, and intends to be so by a visible profession, is holding back on the ground that her husband may one day unite with her in the discharge of the same duty. There may peradventure have been some serious tendencies in the hus- band; tokens as she thinks of good, which induce her to postpone this acknowledged duty for the present. She hopes and almost believes that the time will come, when, hand in hand, they may go up to the altar of God and make the consecration. A wish so nat- ural, even benevolent, leads to a belief that delay in such circumstances would be at least pardonable in the sight of Heaven. And we feel disposed to apologize for a course which conjugal affection seems so naturally to suggest. Nothing could be more desira- ble than for the husband and wife to unite in this solemn act; and commence together the journey towards heaven. But the question is, how much probability 48 TAKING. UP THE CROSS. is there, that where one of the parties has religious principle, and the other has not, this waiting will expedite the decision of the latter in regard to this important duty ? I can conceive of circumstances where it — might be desirable and even proper to wait a reasonable time, the one for the other; as where both being under religious impres- sions, one obtains hope, whilst the other is still struggling under convictions; or where both being hopefully on the Lord’s side; the one may wish for time to examine more ful- ly the evidences of piety; but in general this waiting—especially where there is no manifest or deep interest on the subject of religion, is inmy view one of Satan’s devices to impede the growth of piety where it does exist. Where the parties are in such close rela- tionship, the external act of the one has great influence on the feelings and actions of the other. If the one carries out consist- TAKING UP THE CROSS. 49 ently the principles of Christianity, the oth- er will be deeply impressed with the reality and necessity of personal piety. Butif there is any hesitation or half way compliance in respect to known duty, the force of such ex- ample will be to discredit the sincerity of the professing Christian. Hence it is, that an indi- vidual is far more likely to be savingly affect- ed, far more likely to be brought to a speedy conviction of his own need of piety, by the exhibition of a consistent and decided compli- ance with all the commands of Christ, includ- ing of course that of publicly confessing Him. It is a cross, Iam well aware, especially, when it is known or supposed, that the step will not be agreeable to those with whom we are closely related; and the tendency is to wish to please or to propitiate even at some personal sacrifice. Many a one has held back from confessing Christ on this ground; and not unfrequently has the apol- ogy been, that this delay is solely in the Rite, 50 TAKING UP THE CROSS. hope, that the relatives may either be less opposed, or may themselves become partak- ers of the benefit. Seldom however, is this hope realized by such delay. So long as we refuse to discharge a known duty, our influ- ence over those whom we wish to benefit by our example, is proportionably diminished. The effectis this. “You area Christian, you say; but you do not perform all the duties of a Christian. One of these duties is, to confess Christ before men; but you are try- ing to be a Christian without confessing Him.” Is there not here an inconsistency ; and, though it may not be spoken of, is it not perceived? Will the individual whom _ you hope to influence, be as likely to feel the | force of your example by not doing what | our Lord commands, as by a full and hearty compliance ? Go forward—take up your cross; and do your duty consistently as will appear; and then on the conscience and heart of all who TAKING UP THE CROSS. ot know you, or who are intimately connected with you, will be felta moral pressure, which will lead them to appreciate your motives— to admit your sincerity, and possibly to fol- low your example. Take your stand on the high ground of indi- vidual responsibility. Remember that every one—man, woman, andchild, has got to bear each his own burden; and that “ every one is to give account of himself unto God.” Take this stand, I say, and your example will operate with power; perhaps with saving power on those in whose salvation you are interested. Others are not made better by our delinquences. On the contrary, they are the more likely to persist in their sins and in their neglect of duty. But if we do what conscience and the word of God suggest; our friends, even though they may not like our course, will admit its consistency, and _ will feel its power. Would we take our relatives along with \ yD) TAKING UP THE CROSS. us to heaven, we must show them the path; not by pointing to it, but by walking in it. To induce them to confess Christ before men, we must ourselves so confess Him. If we would “allure to brighter worlds, we must ourselves lead the way.” “Come thou with us,” must be the language of our exam- ple, “and we will do thee good.” I have known young persons, hopefully converted, who have held back from a pro- fession, on the same ground, viz: waiting in the hope that some dear companion may be induced to unite with them in the consecrat- ing act. This isa naturaland even innocent feeling, provided it be indulged within a rea- sonable limit. I wouldnot have any person, _ young or old, come forward to make a pro- fession prematurely; nor until some consid- erable time shall have elapsed for instruction and self-examination. There is danger both ways. Some, no doubt, are hurried into the church by the unwise urgency of Christians ; ee ee TAKING UP THE OROSS. oa or by the equally unwise policy of ministers. Others again, owing to some peculiar timid- ity, or placed under some embarrassments of a personal or social nature, are kept back so long from the discharge of this duty, that they almost make up their minds that they can never fulfil it. Both these ex- tremes are to be avoided. To make a pro- fession ag soon as the light of hope seems to dawn, or some evidences of a change of heart are apparent, would be exceedingly indiscreet. There should be time to exam- ine that hope—to weigh in the balances of God’s word these evidences. The convert should know something of the power of the world; how much influence it yet has upon him; and whether he has a faith that will overcome it. On the other hand, if the per- son, with a hope in Christ, and some degree, however small, of love to Him; still waiting for more evidence, or held back in the ex- pectation that some others may be induced 5 54. TAKING UP THE CROSS. to come with him; if from such or any other causes, he delays a profession of religion for months and even years, he is certainly not in the way of duty, nor can he expect to en- joy true peace of mind. It is not an uncommon thing to find young persons in this state of mind. Ask them if they have a hope in the Saviour; they will answer, yes, a feeble one. Enquire into the history of their religious experience, and it may date back to some period when God poured out his spirit, and touched their own hearts with others, and led them to entertain a hope of having passed from death unto life. But why did you not make a profession of religion at that time, when your hope was new and bright, and your religious affections warm? ‘The answer willbe, perhaps, it was my intention to have done so, but I was pecu- liarly situated and associated. I had some companions who were also seriously dispos- ed; and I determined to wait and see how TAKING UP THE CROSS. 55 it would go with them. I thought it proba- ble, they would unite with me in the conse- crating act. But they did not seem to reach the point where I stood. They lost their serious impressions, and contrary to my ex- pectations, they became as gay and careless as ever. So, instead of doing my duty, I deferred a profession of religion until I fell into a state of indifference and coldness which seemed to forbid my going forward. Here is an experience not very uncommon. And what has been the condition of a soul in such circumstances? Any thing but hap- py- There is in that soul perhaps a faimt spark of grace; but it is smothered under feelings, and habits and delinquencies which the gospel forbids. The individual has not that freedom and recklessness in the pur- suits of pleasure, which they have, who have never had any such religious experience. And when the Lord’s table is spread, and the invitation goes out to those who love the 56 TAKING UP THE CROSS. Saviour, to come and partake, how mourn- fully on the heart strikes that invitation! Many a pang is experienced in the secret bosom. Many a sharp twinge of conscience is felt. If this should meet the eye of any young person whose case is here described, I pray you to look at it, and enquire what is now your duty to Christ and to your own soul? And if any are tempted to postpone a pro- fession of religion on the ground that some companions may be brought in, andso make the matter more social and to you more easy; let them not join their duty with any such contingency, nor postpone it for any such consideration. It isa policy which will prove disastrous to your spiritual interest. Those companions may never come in. They may drag you back and drag you down with them, if you allow yourself to be thus influ- enced. But if you come out and confess Christ before the world, and before them, TAKING UP THE CROSS. 57 - how likely will it be to strike conviction into their minds, and lead them to choose the same Saviour, and walk with youto the same elorious heaven. “He hath taken my feet out of the horrible pit and the miry clay, and set them upon a rock, and established my goings, and put a new song in my mouth; many shall see it and shall fear and shall trust in the Lord.” Yes, many shall see it. They will see your profession, if you put it on a candlestick ; and they will be led to ask themselves, why should not I also be there ? and thus may they be led to trust in the same Lord, and to honor Him by the same open profession. CHAP TERA 4s HINDRANCES, The self-denial involved in a public profession of religion.—Re- linquishment of pleasures that are vain and sinful.—Reason- ing of the young on this point.—The point examined.—What is reasonable and what is not, in regard to pleasurable enjoy- ments.—The pleasurist convicted of absurdity.—Religion re- quires nothing unreasonable, either in her commands or her prohibitions.—A Christian’s tastes and sympathies the result of a change of heart.—The prejudice against an open profession in many respects unfounded.—An appeal to the experience of Christians.—The unconverted plead they have no relish for the duties of piety.—Their tastes are for other things.—An impor- tant admission.—Putting the subject in the true light. Effect of this admission on the conscience. In the order of time, the possession of piety very naturally and properly precedes the profession of it. But in the minds of most persons, the impediments are practi- cally the same with regard to both. To be TAKING UP THE OROSS. 59 a Christian, involves the obligation of con- fessing Christ before men; and such confes- sion implies that in heart we have accepted Him. A public profession of faith is supposed to bring the individual into such relations to the church and to the world, as oblige him to deny himself certain indulgences which he had before practised, and to perform certain duties which he had before neglected. This is well understood. Hence this self-denial and these christian duties, so long as the heart is not interested in religious things, are considered as inseparable barriers both to embracing religion, and also to profess- ing it. We may say, then, that the love of pleas- ure stands as an obstruction, especially in _ the minds of the young. By confessing Christ, we are supposed to renounce the ordinary pleasures of the world. Without much discrimination, this 60 TAKING UP THE CROSS. is viewed as amost difficult, if not unreason- able demand. “Are not the pleasures of the world given us for our enjoyment,” it Is asked! “And have we not the tastes and tendencies which are gratified by such indul- gences? But if we become religious, and make a profession of our faith, we shall have to give up all these gratifications.” Reasoning in this way, the young mind takes up a prejudice against religion, and thus places a powerful obstacle between the soul and its salvation. Let us look at this point. To relinquish pleasures which are injurious to the mind, or the body, or the soul, cannot be considered — an unreasonable sacrifice. On the contrary, it is unreasonable to indulge them. To oc- cupy one’s self in allowable pleasures, immoderately as to time and measure, is — also unreasonable. Now religion forbids only those pleasures which are injurious to the soul or the body; and in pleasures