wards any aged individual neglect or derifion be thus heinous: what is the fin of those who defpife or deride a parent? The eye that mocketh at his father, and defpifeth to obey his mother; the ravens of the valley Shall pick it out, and the young eagles fhall eat it. What is the first commanament with promife (b)? Honour thy father and thy mother. Obferve the impartial equality with which the command extends its protection and confirms its privileges to each of your parents. Within the scope of this command, all periods, fituations, and circumstances are comprised. But the Spirit of God does not send you forth to the difcharge of filial duties without an injunction immediately referring to the cafe of aged parents. Hearken unto thy father that begat thee, and defpife not thy mother when She is old (i). Conformable to this injunction is the admonition of the son of Sirach -Grieve not thy father as long as he liveth. And if his understanding fail, have patience with him: and defpife him not, when thou art in thy full ftrength (k). Sustain the trembling steps, fupply the waning faculties, of the protectors who upheld thee

(b) Prov. xxx. 17. Eph. vi. 2. (i) Prov. xxiii. 22. (k) Eccl'us. iii. 12, 13.

while tottering in infancy, and pondered by day and by night for thy good, when thou knewest not thy right hand from thy left. If thy career be prolonged; thou also fhalt be old. Thou fhalt lean on the arm of duty thou shalt call on affection to fmooth thy paths.

IV. The obligations to be confidered in the next place may be ranged under the comprehensive head of felf-government.

The fupports of felf-government are, firft, fobermindedness; fecondly, the habit of forbearance.

Sobermindedness, or fobriety, implies the difpaffionate contemplation of objects diyefting them of falfe brilliancy and undue importance. On the youth of each fex, as particularly obnoxious to delufion through warmth of paffion, vividnefs of imagination, and the fpeciousness of new attractions, the duty of fobermindedness, enjoined on every age, is diftinctly impreffed by St. Paul. Teach young women to be fober. Young men likewife export to be foberminded (1). To youth alfo, in common with their feniors, the general exhortations

(1) Tit. ii. 4. 6.1

to

to fobriety, with which the word of God abounds, are directed. Sobermindedness leads to felf-government by rectifying the judgement, and exercifing through the medium of the rectified judgement, a chastifing influence over the affections. If the youthful Chriftian is commanded not to love the world, nor the things that are in the world; how much more reasonable in his apprehenfion is the mandate; how much lefs eager will be his attachment to the luft of the flesh and the luft of the eyes and the pride of life, when his understanding is opened and his heart fobered by the reflection that the world paffeth away and the luft thereof, but he who doeth the will of God abideth for ever (m)! How much more cheerfully will he turn from the things which are feen to pursue the things which are not feen; when his foul is penetrated with the conviction that the things which are feen are temporal, but the things which are not feen are eternal (n)!

nare

Wex

The tranfactions of every day emplifications of the power of habit. No circumftances are fo trifling, none fo momentous, as to be below or above its in

(m) John, ii. 15, 17%

6

(z) 2 Cor. iv. 18.

fluence.

fluence. No ftep within the ability of man is fo eafy, or fo difficult, as not to be effentially retarded or advanced by the oppofition or the co-operation of cuftomary practice. Of all human attainments, felfgovernment is the moft arduous. Better is be that ruleth his fpirit, than he that taketh a city. Yet arduous as it may be, to falvation it is indifpenfable. Is it then a matter of indifference whether the aid of habit be cultivated, or defpifed: whether habit be fecured as a faithful ally, or converted into an obftinate foe? Is not habit equally potent to ftrengthen you in forbearance as în action? Behold the advantage which the children of this world derive from the affistance of habit in bridling their paffions, in reftraining their tongues, in reducing their very geftures and looks under fubordination. Will not you seek the fame aid for nobler ends? Is it not your wif dom, is it not your duty, to make a covenant with your eyes, and with the thoughts of your heart; univerfally to keep under your body and bring it into fubjection; nay even to refrain on many occafions from innocent indulgences for the very purpose. of forming and upholding that habit of forbearance, whofe power, when confirmed,

is

is in the hands of divine grace of such fignal efficacy in fupporting you against tempt ation?

The importance and the right application of a steady principle of felf-government may be illuftrated by an examination of its bearings on various Christian duties.

A fanguine temperament; buoyant spirits; want of familiarity with viciffitudes, obftacles, and disappointment; confpire to hurry the young into levity, impatience, hastiness, petulance, and impetuofity. Gravity is deemed ftupidity: caution, fearfulness. Delay becomes intolerable; oppofition, grievous. Behold a scene for the exercise of self-government. By gentleness towards others, by firmness of command over yourself, by ferenity, by kindness of temper, by patient acquiefcence, prepare yourself to remain unruffled amid the trials of life. If the veffel is incapable of regulating its courfe under the shifting gales and fluctuating tides, which await its early departure from the harbour; how fhall it ftem the waves and blafts of the middle ocean?

Temperance difplays a fpacious field for felf-government. Who bath woe? Who bath forrow? Who hath contentions? Who bath babbling? Who bath wounds without VOL. II.

C c

cause?