sessions, which is practised by the prodigal, and is more frequently the fault of youth than that we have now considered.

The path of duty and discretion is the middle road all extremes are dangerous. Turn not to the right hand, nor to the left, if you would wish to "remove your foot from evil." The avarice of the churlish Nabal is disgusting and impolitic, no less than the example of the prodigal is destructive and blameable. You must attend to the language of the pas sions, without considering the arguments that oppose them. They are not given us as blind instincts to govern our conduct, but as useful servants, to be subject to the command of reason and religion. To give away your whole store, or to waste any part of it in profusion, is to squander what ought to be use. fully employed; but to keep every thing you obtain for your own pleasure, is to hide your talent in the earth, and thereby lose the just interest it would otherwise obtain.

May you endeavour to avoid the evil, and choose the good! may you check every sentiment of meanness, and act as becomes your station in life. If you have plenty, be not afraid to lessen it, by communicating a por.

tion to others.

If you have but little, do the best you can, gladly to impart some, where greater need or proper opportunities occur; remembering that a good intention, where the means are wanting, is equal to the most valuable gift. The heart will render that accept able, which is cheerfully bestowed from it; while a reluctant manner, and a sordid unwillingness, will spoil the bequest of the most splendid treasures.

Regulate your affections; and if they are not inordinate in their desires, you cannot be backward to obey the calls of reason and duty. "Let your conversation be without covetousness, and you will be content with such things as you have; neither wishing for what others enjoy, nor dissatisfied with the mediocrity of your own allotments.

In a word, you will avoid the low arts of cunning, or the tricks of deceit; and, in the practice of a prudent economy, will neither be hard-hearted, contentious, or wanting in true generosity of conduct. To men you will be equitable and benevolent; and towards God, grateful, submissive, and pious.

137

SUNDAY XLV.

ON PRODIGALITY,

"THE heart is deceitful above all things," and therefore is ever ready to be led astray by the violence of its own inclinations. The reasoning used against avarice is applied by the spendthrift, to justify his prodigality; and all the cares of order and economy are dispensed with, under a pretence of generosity and a liberal spirit.

The example of Christ was equally free from each extreme, and presents us a pattern of charity and benevolence without waste or profusion. Although by the divine power of his word, he multiplied the loaves and fishes, to supply the wants of the poor, yet he ordered his disciples to take up the fragments that remained, that nothing should be lost. And one time, at his command, from the seven loaves that were multiplied, and a few small fishes, they took up of the broken meat that was left, seven baskets; and on another occasion of the same kind, twelve

baskets were taken up, which remained over and above the quantity required to satisfy those that had eaten.

The same wisdom and goodness that order. ed the quantity of provisions, for the supply of seven thousand, could have as easily foreseen the exact proportion they required, as when he ordained the manna in the wilder. ness with such nicety, that he who gathered little had no lack, and he who gathered much had nothing over. But this instance was designed to teach us the proper medium of benevolence, that, however the rich may abound in wealth, and have plenty at their disposal, yet the fragments are to be carefully collect. ed, the superfluities are to be dispensed, without waste; and though Providence allows and ordains, that, according to the state and condition of men, so should be their manner of life, yet he will not permit any to squander the residue with unprofitable extravagance.

Whatever, therefore, my young friend, may be the sum allotted you by the indulgence of your parents, or however needless you may fancy so plain a quality as frugality, when you can easily obtain from them a ready supply,

still, as you are accountable to God for the employment of all his gifts, you should reflect on your obligations to behave with prudence in the regulation of your expenses.

It is not designed to censure any reasonable indulgence; and it has been shown that avarice is equally inconsistent with virtue : but wantonly to destroy any thing you pos sess, because you are tired of it, or it ceases to give you pleasure, is a degree of extravagance no circumstances can justify. What affords you no satisfaction, might be useful, as well as pleasing, to many and though riches give you an opportunity of having greater variety, yet to please your fancy without restraint, is not the way to subdue your passions. By this unlimited gratification in youth, they will become irresistible in à riper age.

It is thus the foundation is often laid of future ruin. No fortune can be sufficient to answer the calls of extravagance; and he who spends without account, will soon go beyond his income. The trifling debts you may now contract, you will depend on your parents to discharge; but there is no reason