There are times when we are severely tried,-when our ideas are confused, and our hopes seem to languish ; but by imploring help at the Saviour's hands, beseiging the throne of grace, we renew our strength, and are enabled to say, (6 Having obtained help of God, I continue to this day." One writer observes:"Here we hold our existence by the help of time; we snatch our very pleasures, like gleams of sunshine, or sudden catches of light between clouds upon a gloomy landscape." We all know by experience that the sea is not always calm, -the road is not always smooth, the day is not always clear; but He who sits above the waterfloods, and holds the reins of universal government, will direct and assist all who put their trust in Him. Again, in order to exemplify in our lives and conduct the principles and spirit of christian meekness, there must be,

4. A constant watchfulness. Places that contain immense wealth and treasures are generally well protected and fortified, to prevent invasion and plunder. The Tower of London, in which may be seen the royal diamond-set crown, the costly jewellery, and relics of former days, is guarded night and day. So must the christian watch over his own heart; for in it is deposited the pearl of great price,-the one thing needful. The enemy makes repeated attempts to extract the sacred treasure. Conscious of its value, he lays close seige to the citadel of the heart; which, if left unguarded, he immediately enters and takes possession. "Keep thy heart with all diligence, for out of it are the issues of life." Keep it in a state of humility, subjection, and meekness. Suppress the first emotions of resentment and impatience. Exercise self-government over all your thoughts, desires, and actions. Let meekness characterise your conversation and temper. Strive to excel in the christian graces,-in the fruit of the Spirit. Live in a spirit of prayer: "pray without

ceasing." Cleave to the cross of the once crucified, but now exalted Redeemer. Let the ornament of a meek and quiet spirit be manifest in your daily deportment. "Watch and pray, lest ye enter into temptation." "Furthermore, then, we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us, how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus." "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ," 1 Thes. V. 23.

"How blest are they who still abide,
Close shelter'd in thy bleeding side!
Who life and strength from thence derive,

And by thee move, and in thee live."

LECTURE IX.

TEMPERANCE.

"To temperance all our liveliest powers we owe,
She bids the judgment wake, the fancy flow;
For her the artist shuns the fuming feast,

The midnight roar, the bacchanalian guest."

THIS is the last link in the believer's golden chain,— the final grace or christian virtue enumerated in the apostolic catalogue. But though last in order, it is not the least in importance. If this link be wanting, the chain is not complete; or, in other words, without temperance, we cannot paint an exact likeness of a christian, the figure would lack proportion and perfection. Inattention to the culture of this moral virtue would jeopardise, if not totally destroy, all the rest mentioned by the apostle.

Temperance signifies self-government over the appetite and passions of our nature; a perfect control of ourselves; the moderation of our desires, pursuits, and aversions. It is the equilibrium of the mind, the equal balance of the temper, and the regulator of the heart. It is the boundary line over which we cannot step without violating the rules of discretion, blotching our character, disfiguring our moral features, and sustaining great spiritual loss. It is an essential element in a good character; and is necessary to prevent extremes either of excess or deficiency. Excessive indulgence in sensual

pleasures, in indolence, carnal gratifications, in eating and drinking, is not only injurious to our physical and moral nature, but is also prohibited. "Be not among winebibbers; among riotous eaters of flesh for the drunkard and the glutton shall come to poverty; and drowsiness shall clothe a man with rags," Prov. xxiii. 20, 21.

Intemperance is at variance with the spirit of religion. The former operates against our temporal and spiritual interests, but the latter promotes both. Religion is designed to deliver us from the dominion of sensual lusts, to purify our nature, to make us "vessels unto honour, sanctified and meet for the Master's use, and prepared for every good work." Reminiscences of past experience, broken reports, fragments of christianity, or scraps of religion, are not sufficient to constitute us eligible for a blissful immortality. There must be a transformation of character, a heart renewed by Divine grace, the evidence of our acceptance, a uniform obedience to God, and a well-grounded hope of everlasting life. We must be " complete in him who is the head of all principality and power." Christians will do well to regard the Saviour's caution to his disciples. "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life," Luke xxi. 34. Temperance being a fruit of the Spirit, is worthy of our prayerful attention. Let us,

I. VIEW ITS GENERAL MEANING.

The term is very comprehensive in its import. In many things, and in various ways, men may be intemperate. It denotes moderation in the use of the blessings of Providence,-in temper and conversation,-in dress, desires, and imaginations. It denotes moderation,

1. In the use of the blessings of Providence. "Happy is he that condemneth not himself in that thing which he alloweth," Rom. xiv. 22. It is a lamentable fact

that numbers abuse those things "which God hath created to be received with thanksgiving of them which believe and know the truth," 1 Tim. iv. 3; and, consequently evince a glaring disregard of the sacred precept, "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God," 1 Cor. x. 31. The conduct of such characters grieved the apostle Paul; to them he refers when he says, "For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things," Phil. iii. 18, 19.

In the history of the Jews, there are instances which clearly prove their proneness to habits of dissipation and excessive indulgences. Their feasts, whatever might have been their primary object, had a demoralizing tendency; for they were made the occasions of licentiousness and improper conduct. "The harp, the viol, the tabret and pipe, and wine," were introduced at those times; an inordinate indulgence of which produced a disregard to the work of the Lord, and inattention to the operation of his hands. And the language of many at the present day, whilst rioting and revelling in the vices, luxuries, and amusements of the world, is identical with those who said, "Let us eat and drink, for to-morrow we die."

But temperance is opposed to gluttony and drunkenness, and implies a proper control over the appetite. Christians must let their "moderation be known unto all men." They are to be examples to the world, by keeping within reasonable bounds in all things. Whilst the Author of our being hath bestowed his temporal mercies upon us, and delights in our happiness, he insists upon a proper appropriation and temperate use of those favours. Temperance includes,