Old Testament into the effect of merely natural causes as they are called. Nothing can be more contemptible than such presumption of philosophy; just as if the order of nature had been constituted by some other and greater Being, and entrusted to the Almighty to be administered, under an obligation, never to suspend for a moment, the fixed laws! Just as if it could not consist with infinite Wisdom to order a system so that in particular cases a greater advantage should arise from a momentary deviation than from an invariable procedure!

The people of Sodom had no time for speculations; there was but just time for terror, and conscience, and despair! The images of that hour of destruction we leave to contemplative thought. And only add in conclusion, that our Lord says, there is a still greater guilt, and a more awful destruction, even than theirs! They will see greater criminals than themselves at the last day; and from lands where the fire of heaven did not fall! The man that lives and dies rejecting HIM had better have been exposed to the rain of fire and brimstone, and gone down in the horrid gulf of the Vale of Siddim!

June 19th, 1822.

LECTURE XII.

ON SOBER-MINDEDNESS.

TITUS ii. 6.

Young men likewise exhort to be sober-minded."

Ir is plain that the exhortation was meant expressly for young men, but when we take the precept in the most general sense which the word in our version ("soberminded") allows,-it may be presumed that young persons of the other sex will consider themselves as quite within the scope of such counsel. We would, therefore, address the exhortation to young persons generally.

But, "sober-minded!"-methinks this, at the first sound, is likely to be one of the least pleasing words in the whole. language, to many young persons. To them it will seem as if such a word could come only from old, time-worn people, whose feelings are dried up into a kind of cold, stiffened prudence, which they wish to have reputed as wisdom; persons who, having suffered the extinction of all vivacity in themselves, envy the young for possessing what they have lost.

The word may have suggested ideas of something heavy, spiritless, formal, and calculating; almost mechanical in all pursuits and interests; the image of a person narrow in his notions, plodding in his operations, placed wholly out of sympathy with every thing partaking of ardour, sensibility, adventure, or enthusiasm; and at the same time taking to himself great merit for all this. (Just such a one I have before my mind. Mr. K. "Nonsense, your mental energy!")

Are such the ideas that the word "sober-minded" has conveyed to any of the young persons present? What then do you think of him that wrote this injunction, namely St. Paul? Was he such a sample of human character? (A few brief touches of his description.) We may then be perfectly sure that St. Paul's "sober-minded young men were not to be examples of a sapient formality, of a creeping prudence, of extinguished passions, of a cold aversion to animated interests;-in short, not examples of the negation of any thing that is really graceful and excellent in youth.

We will therefore presume that a few admonitory observations on such a topic will not be unacceptable to young persons. We should attempt to show, what is the right notion of "sober-mindedness ;"-then apply its principles or rules to some of the circumstances of youth;—and last, suggest a few considerations for the enforcement of that application.

What is it that may properly be called "sober-mindedness ?" This is to ask, in other words, What is it that we are all charging the want of upon our fellow mortals, while we are all, on all hands, censuring, reproaching, or ridiculing them, for folly, absurdity, extravagance, for running into all extremes, for being the sport of fancies, tempers, and passions ?—Is there any justice in these invectives, which almost every one is uttering every day? And what is all this the contrary to ? we answer, "Sober-mindedness." But what is the principle and the cause of the difference? What is it that would reduce men from all this to sobermindedness? Plainly, the effectual predominance of sound reason. That then is the general description of sobermindedness, that there be in habitual exercise a just judgment of things, and that this judgment be in real effective authority.

But a little more particularly. There cannot be the

required state of mind, unless there be some great master principles, decidedly fixed in the very habit of thinking and feeling principles applicable to almost all things in our interests and practice-principles so general that many special ones will grow out of them for particular application. So that, whether in youth, or any other age, the mar shall be, so to speak, a determined and prepared being,—has certain positive principles combined of judgment and conscience, which are to keep him to a certain state and character, under all circumstances.

We need not attempt to specify many of these principles. One is,—that in all things and at all events, God is to be obeyed. Another, that there is the essential distinction of holiness and sin in all conduct, both within the mind, and in external action, and that sin is absolutely a dreadful evil. Another, that that cannot be right long in which there is no self-denial. Another,—that must not be done which must be repented of. Another, the future should predominate over the present.

Such things, we said, must be established firmly and operatively in the mind. But then how can this be without much and frequent exercise of serious thought? Do such principles grow and establish themselves spontaneously? Alas! let any young person look into his own mind and see! Without much of serious thought, therefore, there cannot be "sober-mindedness." And therefore, again, there cannot be this required state of mind, if principles are admitted, or practical determinations adopted, from mere impressions of fancy and feeling, perhaps from some casual situation into which a person is thrown; perhaps from the pleasing impression made by some new acquaintance, or a friend, while no account is taken of the whole comprehensive view of the matter; nay, perhaps, the judgment actually withheld from attempting this. Thus we can imagine a

protestant falling into communication with a man like Fenelon charmed with such piety and intelligencecarried by this feeling back into the popish church;-no comprehensive view taken of the real character and operations of that church;—no account taken of its essential connexion with secularity and ambition,-of its general hostility to true religion,-of the prevailing worthlessness of its priesthood,-of its wicked assumptions, maxims, and impostures, of its infernal persecutions ;-and of all this being the natural result of its very constitution.

Again, no principles can suffice for the true sobermindedness" in young persons or any others, unless as consciously held as under the sanction and as having the authority of the Supreme Power. Even supposing them intrinsically right, what will that-merely that—avail,— amidst the commotion of the passions, the beguilements of immediate interest, the endless besetment of temptations ? Man is not a being to be governed by principles, detached from an over-awing power. Set them in the best array that you can in his mind, to fight the evil powers within, and from without, but refuse them weapons from the armoury of heaven;—let no lightning of the divine eye, no thunder of the Divine voice, come in testimony and in aid of their operation-and how soon they will be overwhelmed and trampled down! (Like the Israelites when deserted of God in their battles, the very ark of God surrendered to the pagans.) Always, therefore, it is the earnest solicitude and endeavour of wise men, that the good principles in their minds may be in full communication with the Almighty. Without this fortification and power of the principles, there cannot be that constancy, and composed firmness, which are the essence of sober-mindedness. For the term must imply a steady tenor of feeling and proceeding, not fluctuating, confused, alternating. And it implies a calm independence