Be favourable to all heads of families. Let them not be high-minded, unfeeling, and unreasonable towards their dependents. Convince them, no merit in them, but thy all-wise appointment, makes the subordination; not that the rich or great should be frantic over their servants, but add abundantly to the comfort of their lives. O give them to abhor the meanness of galling those who work for them, by violent passion, or treating them with contempt, May they remember they also have a master in heaven, who is no respecter of persons; before whom both rulers and servants must give account of their behaviour to each other. Inspire all who preside in the family with mildness and mercy towards every one under their roof. Make it a pleasure to them to comfort and support their faithful servants under their afflictions, and give them grace to teach them the fear of the Lord, in whose hands is their breath, and whose are all their ways.

Teach parents to regard their children as immortal creatures intrusted to their care to be brought up for God. When they sit down with them in the house, and when they walk by the way, when they lie down, and when they rise up, may they speak to them of thy power and glory, and the mightiness of thy kingdom. Make them vigilant and resolute to check the first sallies of their evil tempers, and may they dread nothing more than being accessories to the destruction of their own offspring by profaneness, or sensuality, or want of concern for their salvation. May they earnestly call upon thee, O God, to endue them with wisdom to train up their children in the way they should go. Give thy blessing to the relation established between them both, that parents may rejoice to see their children growing up as pleasant plants before thee, and children have reason in time and enternity to bless God for their pa

rents.

Put thy spirit into the hearts of young people, that they may behave with all reverence, obedience, and love. Not heedless when instructed, not stubborn when reproved, not ungrateful to forget how much they are bound to requite their parents.

Grant, we beseech thee, O Lord, that all who are united in the bands of holy wedlock may live in tender regard and love to each other, and teach, by their own example, all inferior members of the family to discharge the duty of their station.

And we, of this family, now kneeling before thee, beg, O God, we may be forgiven, for Christ's sake, all the instances of irreverence, unkindness, or passion, by which we have offended, and provoked one another. O grant us repentance, and hearty sorrow for our faults, and grace to dwell together in unity and godly love, that, when we are called to appear before the judgment seat of Christ, we may not be confounded. We ask this for the sake, and through the intercession of our Lord and only Saviour Jesus Christ. Amen.

SUNDAY XL.

CHAP. XL.

On Self-denial.

FALSE teachers court the favour of men, by base compliances, with their corrupt affections. The TRUE WITNESS demands the sacrifice of them all in the plainest terms: "Except a man deny himself,

and take up his cross daily, and follow me, he can. not be my disciple."

Self-denial is then beyond a doubt the duty of every Christian. But in what instances, how far it must reach, and the peculiar motives furnished by the gospel to deny self, are points of useful and necessary consideration: because enthusiasts always place much of self-denial in things absurd, frivolous, or equivocal. And superstition has bound heavy burdens upon men's shoulders as self-denial, little regarding, at the same time, those noble and substantial acts in which it really consists.

Each of these points, therefore, shall be discussed, and every duty to himself, which the Christian is obliged and enabled to discharge, explained. Selfdenial originates in the corruption of our nature by the offence of Adam. Was there no innate propensity to evil in all his offspring (Christ alone excepted), we might indeed have been warned not to debase our dignity by a compliance with established iniquity. But, supposing we possesed untainted excellence of nature, so far would this be from selfdenial, it would be the highest self-gratification. In this case, a total steadfast opposition to corrupt manners would be perfectly undisturbed by any thing of a contrary tendency within. The native and only bent of the soul would be to perform duty in its full extent. Thus we conceive it must necessarily be with angels, who are sent forth to minister to the heirs of salvation, and must consequently see what passes amongst men; for, to suppose it is by selfdenial they abstain from the pllutions that are in the world, would destroy our idea of their perfection.

But our present condition is directly opposite to that of beings who never fell from God. A corrupt bias prevails naturally in the heart of man, which, instead of appearing detestable to him, as it ought, is

cherished. And such pleasure is found from evil indulgence, that the sacrifice of it, in obedience to the will of God, is compared by him, who knew what was in man, to the pain of cutting off a right hand, and plucking out a right eye. For though, in fact, our happiness be inseparable from uniform subjection to the divine will, yet, depraved as we are, we often think them incompatible. Hence men natur. ally fight against God for what they fancy are their native rights, as against a tyrant; nor can they ever submit to him, without first doing violence to their own appetites.

This being our natural state, the Lord Jesus Christ assures us, without reserve, that if we ever partake of his great salvation, we must not only oppose the wickedness of the world, but those inclinations too, which are interwoven with our frame, properly, therefore, called ourselves.

Having thus briefly remarked the origin of self-denial, the important instances in which we must practice it are, in the next place, to be considered.

As constitution makes that an easy sacrifice to some, which to others is most painful; and there are also some cases, where decency, reputation, and worldly interest lead men in a measure to deny themselves; and others, where the grace of God, and power of faith, must operate to the denial of ourselves, I shall begin with the instances of more easy practice, and ascend to those in which the Christian only can persevere to the honour of God.

Temperance then is not to be maintained without self-denial; for though few comparatively are infamous for gluttony or drunkenness, yet not to exceed the limits of temperance is matter of some difficulty to most people. We are apt to approach towards excess, till the body becomes a clog to the

оо

operations of the mind, and delight in things of a spiritual nature is abated, if not destroyed. Without hurt to our character, we may indulge at table, till we can relish nothing but what suits an indolent spirit. How many, vanquished by this low appetite, often discover, and oftener conceal their vexation, when ignorance or neglect in the kitchen has disappointed the full gratification of their palate in the par'lour! And how many sensual remarks are made in most companies, upon what deserves no more to be the subject of our discourse, than the husks the swine devour! These things occurring so frequently, prove self-denial needful even at our common meals. Indeed he who receives any other gratification, than health and hunger will make the common provisions of his table yield, is already a transgressor, and has given way to intemperance. He encourages an appetite which will sensualize his soul, enthral it to fleshly pleasure, and of course render him averse to suffer in the least degree for truth and conscience sake. And those who feed themselves without fear, or allow themselves to dwell on the dainties of the table, make provision for the flesh. So far from being temperate, as all who run successfully in the Christian race must be, they are voluptuous; incapable of making the least progress towards Heaven, till they obey the command; "Put a knife to thy throat, thou man given to appetite."

As we must deny ourselves the pleasure of feasting the palate with meats, no less carefully must we avoid excess in drink. It is necessary to speak in the fullest and clearest manner here, because this carnal indulgence many place amongst our infirmities, for which honesty, and generosity, and good nature, sufficiently atone.

The proof then that it is our indispensable duty to subdue every incimation to drink in excess, is ex