Never think yourself safe because you do your duty in ninety-nine points; it is the hundredth which is to be the ground of your self-denial, which must evidence, or rather instance and realize your faith. It is in reference to this you must watch and pray; pray continually for God's grace to help you, and watch with fear and trembling lest you fall. Other men may not know what these weak points of your character are, they may mistake them. But you may know them; you may know them by their guesses and hints, and your own observation, and the light of the Spirit of God. And oh, that you may have strength to wrestle with them and overcome them!
Oh, that you may have the wisdom to care little for the world's religion, or the praise you get from the world, and your agreement with what clever men, or powerful men, or many men, make the standard of religion, compared with the secret consciousness that you are obeying God in little things as well as great, in the hundredth duty as well as in the ninety-nine! Oh, that you may (as it were) sweep the house diligently to discover what you lack of the full measure of obedience! for be quite sure,††that this apparently small defect will influence your whole spirit and judgment in all things.
Be quite sure that your judgment of persons, and of events, and of actions, and of doctrines, and your spirit towards God and man, your faith in the high truths of the Gospel, and your knowledge of your duty, all depend in a strange way on this strict endeavour to observe the whole law, on this self-denial in those little things in which obedience is a self-denial. Be not content with a warmth of faith carrying you over many obstacles even in your obedience, forcing you past the fear of men, and the usages of society, and the persuasions of interest; exult not in your experience of God's past mercies, and your assurance of what He has already done for your soul, if you are conscious you have neglected the one thing needful, the "one thing" which "thou lackest," — daily self-denial.
But, besides this, there are other modes of self-denial to try your faith and sincerity, which it may be right just to mention. It may so happen that the sin you are most liable to, is not called forth every day. For instance: anger and passion are irresistible perhaps when they come upon you, but it is only at times that you are provoked, and then you are off your guard; so that the occasion is over, and you have failed, before you were well aware of its coming. It is right then almost to find out for yourself daily self-denials; and this because our Lord bids you take up your cross daily, and because it proves your earnestness, and because by doing so you strengthen your general power of self-mastery, and come to have such an habitual command of yourself, as will be a defence ready prepared when the season of temptation†comes.
Rise up then in the morning with the purpose that (please God) the day shall not pass without its self-denial, with a self-denial in innocent pleasures and tastes, if none occurs to mortify sin. Let your very rising from your bed be a self-denial; let your meals be self-denials. Determine to yield to others in things indifferent, to go out of your way in small matters, to inconvenience yourself (so that no direct duty suffers by it), rather than you should not meet with your daily discipline.
Try yourself daily in little deeds, to prove that your faith is more than a deceit.
This was the Psalmistís method, who was, as it were, "punished all day long, and chastened every morning." [Psalm lxxiii. 14.] It was St. Paulís method, who "kept under," or bruised "his body, and brought it into subjection." [1 Cor. ix. 27.] This is one great end of fasting. A man says to himself, "How am I to know I am in earnest?" I would suggest to him, Make some sacrifice, do some distasteful thing, which you are not actually obliged to do, (so that it be lawful,) to bring home to your mind that in fact you do love your Saviour, that you do hate sin, that you do hate your sinful nature, that you have put aside the present world. Thus you will have an evidence (to a certain point) that you are not using mere words. It is easy to make professions, easy to say fine things in speech or in writing, easy to astonish men with truths which they do not know, and sentiments which rise above human nature. "But thou, O servant of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness." Let not your words run on; force every one of them into action as it goes, and thus, cleansing yourself from all pollution of†the flesh and spirit, perfect holiness in the fear of God. In dreams we sometimes move our arms to see if we are awake or not, and so we are awakened. This is the way to keep your heart awake also. Try yourself daily in little deeds, to prove that your faith is more than a deceit.
I am aware all this is a hard doctrine; hard to those even who assent to it, and can describe it most accurately. There are such imperfections, such inconsistencies in the heart and life of even the better sort of men, that continual repentance must ever go hand in hand with our endeavours to obey. Much we need the grace of Christ's blood to wash us from the guilt we daily incur; much need we the aid of His promised Spirit! And surely He will grant all the riches of His mercy to His true servants; but as surely He will vouchsafe to none of us the power to believe in Him, and the blessedness of being one with Him, who are not as earnest in obeying Him as if salvation depended on themselves.
John Henry Cardinal Newman. excerpt from "Self-Denial the Test of Religious Earnestness." sermon 5 from Parochial and Plain Sermons (San Francisco: Ignatius Press, 1997).
Blessed John Henry Newman was born in London, 21 February 1801, and died Birmingham, 11 August 1890. As Vicar of St. Mary's Oxford he exerted a profound spiritual influence on the Church of England. Joining the Catholic Church in 1845 he founded Oratories of St. Philip Neri in Birmingham and London, was the first rector of the Catholic University in Dublin, and was made Cardinal by Pope Leo XIII in 1879. Through his published writings and private correspondence he created a greater understanding of the Catholic Church and its teachings, helping many persons with their religious difficulties. At his death he was praised for his unworldliness, humility, and prayerful contact with the invisible world. He was declared Venerable on 22 January 1991. John Henry Cardinal Newman is the author of many books including, Parochial and Plain Sermons, Essay on the Development of Christian Doctrine, An Essay in Aid of a Grammar of Assent, Difficulties of Anglicans, The Idea of a University, Fifteen Sermons Preached Before the University of Oxford Between A.D. 1826 and 1843, and Apologia Pro Vita Sua.
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