SERMON IX.

SOBER-MINDEDNESS.

TITUS, II, 6.

Young men likwise exhort to be sober-minded."

WE must not suppose that because the text exhorts only young men to be sober-minded, that, therefore, young women need not be sober-minded; but rather conclude that they should much more be so. The verse but one before the text, however, takes away all doubt about this: for it tells the elder women to teach the younger women "to be sober," where the Greek word is the same as in the text, and, therefore, means "to be sober-minded."

Since, then, this is the duty of both young men and young women, we may next ask, What is sobermindedness. It is not the same as to be sober in body; but it is the mind itself which is to be sober. Now, this means to take a sound, sober, and temperate view of our condition and of all things we meet with in the world. And as youth are least able to do this, and are apt to become intoxicated with false and foolish notions, they are especially to be taught it

They have not lived long enough to know by experience what is wisdom, aud they often become plunged in folly snd guilt, before they half understand what these mean, and what their terrible consequences.

To explain this matter we shall show how this want of sober-mindedness is wont to show itself.

First, it shows itself in a spirit of independence. Though a child, as a helpless being, has for many years been cared for, tended, fed, and taught through its parents; yet the moment it begins to feel, as a young man or woman, its own strength and consequence, and to desire things for itself, it says that it will be free from all controul, be its own master, and do only what it pleases; and if spoken to, it generally becomes more wilful. The end of which temper, both in the upper and lower classes, is a grievous neglect of religious duties, and the ruin of all family peace. But now when a young person lives in his father's house, or is supported at school, or is learning a business, he cannot be his own master. For there cannot be two heads or authorities in one family; and, therefore, one must obey. That this must be the child, if God, had not said, "Children obey your parents," even nature itself would say, Must the father obey and submit in his own house, and the child command and regulate things? even nature says no. So that this desire to be his own master in a young person at home, or any way dependent, is not sober-mindedness. It is being elevated by a vain folly above what he is or ought to

be, and being blind to his own true state, and the requirements of life. Moreover, when our Saviour was on earth, we read that when twelve years of age, he returned to Nazareth, and "was subject unto his parents;" and this is all that we read of him until he was about thirty years of age. It is the one lesson taught us through all the wondrous youth of Christ, that he was subject to his parents. No other virtue is mentioned through that long time from twelve to thirty years of age than his subjection. It is the one long sustained note of his youth, as if embracing all other virtues and harmonies. Independence, then, is not of Christ, nor befits a member of Christ; and it cannot be sober-mindedness thus to throw away our union with him. But besides, we hope one day, when our toils and trials are over, to dwell among the blessed saints and angels in heaven. archangels as well as angels, and those who sit on thrones judging the tribes of the Church, as well as the general assembly of the saints. In that blessed world, then, there will be need of submission and obedience. If, therefore, we think of nothing here but independence, how shall we be making ready for those mansions? or how can it be sober-mindedness to be thus unfitting ourselves for that blessed company. For I fear, the great Shepherd Jesus Christ, will not recognize in the independent a gentle lamb, but drive such from his heavenly fold as a quarrelsome but independent wolf.

There are there, however,

"As a

Secondly, there is the intoxication arising from display. This shows itself partly in changes of fashion in dress. It is the way of our nation to change its fashions yearly, as certain animals do their skins. Some nations keep their fashions, and can be distinguished by a national costume. St. Clement, Bishop of Alexandria in Egypt, about A.D. 190, says, soldier or sailor or ruler has a proper dress, so also has a temperate man, which is not elaborate, but becoming and seemly." "Let the dress of women be in accordance with their age, persons, old patterns, nature, and pursuits." We in this country have never followed old patterns. I do not therefore, say that sobriety of mind consists in never changing; but I say that young persons should not be the first, but the last in such changes, and be behind the fashion, rather than in the very front of it. One is sober-mindedness; the other its opposite, viz. forwardness. For not only does it show an improper wish to be equal with their elders; but it shows a fondness for dress, and that this is not looked upon in so sober a light as its vanity requires for it is vanity, since a flower or a butter-fly may excel in dress; nor is it at all according to St. Peter's command, which says, "Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit." Partly, also, this love of display in young

persons shows itself in conversation. They are eager to express their opinions before others. Whereas, youth is the age of learning, not the age of wisdom, nor of too readily expressing an opinion. For if it be true, that "the tongue is a world of iniquity," and that "he that refraineth his lips is wise;" much more is this the case in youth. Hence, it is wisdom to act as young persons did in the presence of Job, "Unto me men gave ear, and waited, and kept silence at my counsel." So that forwardness in speech is not only out of place in youth, but is against a sober view of the dangers of speech, and, so, is not sober-mindedness.

Thirdly, the want of sober-mindedness is shown in readily listening to new doctrines in religion, not old doctrines revived, but doctrines unknown to the early Church. When a person can draw out a theory, not founded on Scripture or facts, but on his own imagination and talent, and on this build new doctrines, he is sure to have many followers among young persons. They are struck with the novelty. They think it something fresh, and superior to that which is old, and they want hereby to show their superiority to their elders. But to prefer the new to the old in religion shows want of sober-mindedness. For that which is really old has been taught from early times, and has been in a manner revealed, and proved; whereas new doctrines are an after-invention, and, therefore, false in a revealed religion. Hence, when the Christian religion had been already taught, our Saviour bade us