that if we would conquer we must fight. Our elder brethren, who have entered the celestial world, were once soldiers, fighting the same enemies we have to contend with, but are now waving their palms of victory before the throne. O, let us follow our "ensign," cling to the cross, and we shall soon be led from the field of battle in triumph, and enter into that glorious rest, where we shall join our sainted friends, who fought and conquered before us. There we shall have a sun without a cloud, a day without night, and life without death.

"Farewell, fellow-soldiers, you'll soon be discharged."

Amen, halleluiah!

SERMON XIII.

BY REV. DANIEL M. CONANT.

SELF-DENIAL.

"And he said to them all, If any man will come after me, let him deny himself," Luke ix, 23.

FEw precepts in the Bible are more important than the one contained in the text, and few, perhaps, are less regarded. At the time it was delivered, Christ had just revealed himself to Peter, and the rest of his disciples, in his true character; and, lest they should be too much elated with their near alliance to so great a personage, and should conclude that their whole life would be attended only with pomp and grandeur, he informed them that "the Son of man must suffer many things, and be rejected of the elders, and chief priests, and be slain." As much as though he had said to them, you must prepare for a scene far different from what you have anticipated. Our Lord, however, added, for their support and encouragement, under this gloomy prospect, that the third day he would rise again;

and then, properly to prepare them for the trials which awaited them, "He said to them all, If any man will come after me, let him deny himself."

Let us consider,

I. WHAT IS IMPLIED IN THE doctrine of Self-Denial. In explaining and enforcing this important doctrine, I shall endeavor to show the truth of Isaiah's words, "The whole head is sick, and the whole heart faint ;” or, that the understanding is darkened, the memory impaired, as to spiritual things; the will rebellious, the conscience stupefied and blinded, the affections alienated from God, and all the passions in a state of anarchy and confusion. But, to be more explicit:

1. In matters of religion, we must not trust to our own understanding, but submit our short-sighted reason to the light of divine revelation. The reason which we assign for this is, that religion, though not contrary to reason, is above reason; or, in the language of Mr. Burr, "Natural understanding is not sufficient to determine in matters of religion." Here we may trace infidelity to its fountainhead: it is a pride in the understanding; an unwillingness to submit to the teachings of God, which makes some persons esteem themselves so wise that they reach that height of folly at which they deny the existence of God, and Jesus Christ, whom he hath sent. Well may we, with St. Paul, inquire, “Where is the wise? where is the disputer of this world? Hath not God made foolish the wisdom of this world?" And St. James justly observes, that the "wisdom" of the natural man "descendeth not from above, but is earthly, sensual, devilish;" while St. Paul positively declares, that "the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him." We confess that reason wonderfully guides some through the circle of the sciences, and the maze of commercial, or political affairs; "For the children of this world are, in

their generation, wiser than the children of light." But when it would lead us in search of divine truth, without the aid of revelation, it sheds but a faint and uncertain light. We have not said, nor would we be understood to say, that we must not exercise our reason on religious subjects. This God requires: "Come, now, and let us reason together, saith the Lord;" but what we wish to be understood to say, is, that mere human reason is utterly unable to attain to any certain knowledge of God, or his law; "For the world, by wisdom, knew not God." Our ideas respecting the origin of evil, and the cause of the depravity and misery which actually exist among mankind, or the nature and worship of God, and of the immortality of the soul, must have remained dark, confused, and imperfect, if God had not made a revelation of himself. It is one thing to perceive that the rules of life which are laid before us are agreeable to reason, and another to discover them by the mere light of reason.

2. And has our memory escaped unimpaired by the fall? Alas! let us but consider how easily we forget the favors of our Creator, and recollect the injuries of our fellow-creatures; how little we retain of a good book, or pious discourse, and how much of a play, or of a frivolous conversation; with how much accuracy we remember an invitation to a scene of festivity, whilst the moving invitations of the Gospel are no sooner heard than forgotten. There is truth in the quaint remark, that "the memory loses, like a sieve, the living water of truth, and drinks in, like a spunge, the muddy streams of vanity;" and, as the knowledge we treasure up in the memory will have an important influence upon our hearts and lives, we should be careful what we see, and hear, and read; especially should we be cautious how we associate with the wicked. How appropriate the exhortation of the apostle: "Come out from among them, and be ye separate, saith the Lord."

What an important injunction! but how little observed, even by those who are, in other respects, conscientious Christians! Lest, however, we should misunderstand the caution, let it be observed, that to "come out," and be "separate," does not imply that we are to have no dealings with unconverted men; for then we must needs, as the apostle says, "Go out of the world;" nor that we are not to be courteous and friendly to all; but it does imply that the Christian can have no profitable intercourse with the unrighteous beyond what absolute duty requires. The apostle then adds, "Wherefore, come out from among them, and be separate, saith the Lord, and I will receive you, and will be a Father unto you, saith the Lord Almighty." Is it not, therefore, plain, that the only ground on which God will receive us, and be our father, is, that we keep from an intimate association with the irreligious, when there is no necessity-no providential call, that requires it? And what will be the consequence, if we do not come out from amongst the unholy, but continue a familiar intercourse with them? It will fill our minds with their foolish conversation and vain deportment; and thus dampen our zeal for God, and cool that fervency of spirit which attended our first love, enabling us to say, “Whom have I in heaven but thee? and there is none upon earth that I desire beside thee." This is an important branch of self-denial, and should be neglected by none who would grow in grace and the knowledge of the truth.

3. We must deny, or, rather, renounce our own will; that is, we must bring it into submission to the will of God. Whether we eat or drink, or whatever we do, we must do all to the glory of God. "If thine eye be single,” says the Redeemer: that is, if thy intentions are simply to please God, "thy whole body," all thy actions, "shall be full of light," shall be in accordance with the Gospel, which is called light; "But if thine eye be evil," if thy

intentions be diverted any other way, "thy whole body”all thy actions, "shall be full of darkness," unprofitable, and unworthy the least reward. Our will, in general, is full of obstinacy: we must have our own way, right or wrong, though the will of God is the supreme, unalterable rule of action for every intelligent creature. But the true, self-denying Christian can say, "Good is the will of the Lord;" or, with the blessed Redeemer, "Father, not my will, but thine be done."

4. And do we find conscience always faithful and true? Alas, how often is it said, even by those who are guilty of some act expressly forbidden in the word of God, “My conscience does not condemn me." Conscience, unenlightened by the Spirit and truth of God, is but a blind guide, which will "strain at a gnat, and swallow a camel." At one time, it is easy under accumulated guilt, and, at another, it is quite scrupulous about mere trifles! I readily admit that we should do nothing contrary to the decisions of conscience; but, then, we should be extremely careful to know that conscience is illuminated by the word of truth. A conscience renewed by grace, and directed by the word of God, is the best security for virtue, and the most awful avenger of wicked deeds.

5. And have not our affections, by the fall, been thrown into a state of anarchy and confusion? Awful thought! Our unrenewed affections are set not on righteousness, the greatest good; but on sin, the greatest evil: not on God, nor on what would improve, purify, and save the soul; but on what will gratify the body-on this world, its riches, ease, luxury, and friendship! St. Paul, in giving directions to Timothy, says, Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy." Then, if any man will follow Christ, he must deny his inordinate love of riches; for "they that

66