donment of the good of others, any sacrifice of principle for its support.

Again, the practice of self-denial must be extended to things which are perfectly lawful, but which are not now expedient, from the circumstances in which we are placed with regard to others, or ourselves: interfering with the comfort of the former, or with our more important pursuits, or a just economy of time, or the regulation of personal expenditure. Thus, for instance, self-denial is required, as it may refer to the possession of some object good in itself, and affording the means of doing good, and being more extensively useful, if, in order to obtain it, we must withhold comfort from those to whom we could otherwise afford it; if it would render us unjust towards those to whom we are under pecuniary obligations; if it would induce us to steal time from other duties, in order to devote it to a fresh object of enjoyment; and more than all, if it should tempt us to sacrifice religious, moral, and intellectual advantage at the shrine of animal luxury.

Such is however the strength and intensity of the selfish principle, and such the power of its early and habitual exercise, that oral and preceptive instruction is not a sufficient antidote to its influence argument alone is unavailing; the voice of reason is stifled by the impetus of passion; the sober apothegms of philosophy are forgotten; the sublimest system of ethics is neglected; the admonitions of conscience are op

posed or perverted; the dictates of our holy religion are disregarded; the plain directions of the Bible, and the example of Christ are lightly esteemed, or avowedly set at nought; and the adoration of self is substituted for the worship of the Most High. But if such be the influence of uncontrouled passion, it is necessary to seek the means of applying constantly the antidote principle, as one for common, and constant, and daily, and hourly use; not as an object of belief, but of practice, that the foundations of self-denial and self-government may be deeply and securely laid,

and

may be formed into integral parts of the mental system; so that by their uniform and successive application, they may exist as so many points of reference hereafter, in all cases of emergency and difficulty.

This object is to be effected generally in every little act of kindness, and affection, and benevolence of children to each other; and in every labour of charity for the poor, the sick, and the destitute; but particularly may it be obtained by means of food, and dress, and medicine. These objects are probably very little attended to, because they appear trifling; but let it be remembered, that the ideas of children can only be formed and corrected by a review and comparison of circumstances, and events, and opportunities, with which they are surrounded, and which are familiar to their capacities: and hence it is that those things which strike the eye in common life,

appeal to the heart, and influence the understanding. Thus with regard to medicine, nothing can render its exhibition palatable; and it is absurd to endeavour to conquer the repugnance, the instinctive aversion of children from it, by cheating them into the belief that it is very nice, an assertion which they immediately learn to be false; and unfortunately learn more, viz. that that falsehood has been uttered by their parent, whom they consequently begin to disesteem, and to distrustan evil of such incalculable magnitude, that it is only a matter of surprise, how any thinking parent can risk its occurrence. When medicine is necessary, let it be taken as an act of duty and of self-denial, for the purpose of restoring health; and let these principles be inculcated as the basis of the duty; so shall it teach the government and controul of selfish inclination. The nature and quantity of food, and the mode of dress, will also furnish useful methods of fulfilling this indication. If the child be permitted to reject plain and simple food, for that which is more piquant, and highly seasoned, or rendered stimulating by any other means, it is effectually taught self-indulgence and self-preference, however the precepts of moderation and self-controul may have been inculcated; whereas, if the opposite system be invariably adopted, it will learn to subordinate its wishes and appetites to the simple object before it, viz. that of conveying nourishment to the system.

So also, if the child be systematically taught to

dispense with some ornamental article of dress, or even, though not ornamental, superfluous, or one which would admit of a cheaper substitute, without forgetting the proprieties of station; for the purpose of procuring some lasting and more valuable possession, and, à fortiori, with the view of relieving the ignorance, or the vice, or the distresses of others, it will learn a lesson of selfgovernment, which will exercise the principle, and diffuse its influence through the remainder of life; so true is it, that "there is that maketh himself poor; yet hath great riches." Proverbs xiii. 7. "Wo unto him that buildeth his house by unrighteousness and his chambers by wrong; that useth his neighbour's service without wages, and giveth him not for his work; that saith, I will build me a wide house, and large chambers, and cutteth him out windows; and it is ceiled with cedar, and painted with vermillion. Shalt thou reign, because thou closest thyself in cedar? Did not thy father eat and drink, and do justice and judgment, and then it was well with him? He judged the cause of the poor and needy; then it was well with him; was not this to know me, saith the Lord? But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence to do it." Jeremiah xxii. 13-17.

SECTION II.-Of Anger-of Hatred-of Resentment-of Vengeance.

a. Of Anger:

ANGER is a restless passion :-"Wrath is cruel, and anger is outrageous." is outrageous." Proverbs xxvii. 4. It disturbs the equilibrium of the bodily functions, produces violent commotion in the digestive system, disorders the intellectual faculties, agitates the mind, and drives it from its centre of peace and hope; its turbulent waves break over the soul, overwhelm its recollection, subdue, and cause it to be carried away by its impulse; the government of self is entirely lost; the conduct it occasions is unjust; it is founded on feeling, and that, sinful feeling, instead of on reason, and that reason guided by revelation. If then its immediate influence upon the body, be to produce disease, to excite irritation of the brain, and unfit that organ for its peculiar and appropriate function, the manifestations of mind, and the acquisition and enlargement of intelligence: if it subvert the influence of good principle, and destroy the rest and peace of the Christian bosom; if he be driven by it from his dependence upon his faithful Protector; and if he suffer his confidence to be tossed on the surface of this stormy passion, and even to be lost in its mighty billows; if he lose the possession of himself, and be provoked to act towards others, as he would not wish to be acted by; and if for