riod of abandonment in his own history-when that countenance which at one time beamed and brightened upon him from above, was mantled in thickest darkness-when the iron of remorse entered into his soul-and, laid on a bed of torture, he was made to behold the evil of sin, and to taste of its bitterness. Let him look back, if he can, on this conflict of many agitations, and then figure the whole of this mental wretchedness to be borne off by the ministers of vengeance into hell, and stretched out unto eternity. And if, on the great day of expiation, a full atonement was rendered, and all that should have fallen upon us was placed upon the head of the sacrifice-let him hence compute the weight and the awfulness of those sorrows which were carried by him on whom the chastisement of our peace was laid, and who poured out his soul unto the death for us. If ever a sinner, under such a visitation, shall again emerge into peace and joy in believing -if he ever shall again find his way to that fountain which is opened in the house of Judah -if he shall recover once more that sunshine of the soul, which, on the days that are past, disclosed to him the beauties of holiness here, and

the glories of heaven hereafter-if ever he shall hear with effect, in this world, that voice from the mercy-seat, which still proclaims a welcome to the chief of sinners, and beckons him afresh to reconciliation-O! how gladly then should he bear, throughout the remainder of his days, the whole authority of the Lord who bought him; and bind for ever to his own person that yoke of the Saviour which is easy, and that burden which is light.

DISCOURSE VI.

ON THE DISSIPATION OF LARGE CITIES.

"Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience." EPHES. v. 6.

THERE is one obvious respect in which the stan dard of morality amongst men, differs from that pure and universal standard which God hath set up for the obedience of his subjects. Men will not demand very urgently of each other, that, which does not very nearly, or very immediately, affect their own personal and particular interest. To the violations of justice, or truth, or humanity, they will be abundantly sensitive, because these offer a most visible and quickly felt encroachment on this interest. And thus it is, that the social virtues, even without any direct sanction from God at all, will ever draw a certain

portion of respect and reverence around them; and that a loud testimony of abhorrence may often be heard from the mouths of ungodly men, against all such vices as may be classed under the general designation of vices of dishonesty.

Now, the same thing does not hold true of another class of vices, which may be termed the vices of dissipation. These do not touch, in so visible or direct a manner, on the security of what man possesses, and of what man has the greatest value for. But man is a selfish being, and therefore it is, that the ingredient of selfishness gives a keenness to his estimation of the evil and of the enormity of the former vices, which is scarcely felt at all in any estimation he may form of the latter vices. It is very true, at the same time, that if one were to compute the whole amount of the mischief they bring upon society, it would be found, that the profligacies of mere dissipation go very far to break up the peace, and enjoyment, and even the relative virtues of the world; and that, if these profligacies were reformed, it would work a mighty augmentation on the tem'poral good both of individuals and families. But

the connexion between sobriety of character, and the happiness of the community, is not so apparent, because it is more remote than the connexion which obtains between integrity of character, and the happiness of the community; and man being not only a selfish but a shortsighted being, it follows, that while the voice of execration may be distinctly heard against every instance of fraud or of injustice, instances of licentiousness may occur on every side of us, and be reported on the one hand with the utmost levity, and be listened to, on the other, with the most entire and complacent toleration.

Here, then, is a point, in which the general morality of the world is at utter and irreconcileable variance with the law of God. Here is a case, in which the voice that cometh forth from the tribunal of public opinion pronounces one thing, and the voice that cometh forth from the sanctuary of God pronounces another. When there is an agreement between these two voices, the principle on which obedience is rendered to their joint and concurring authority, may be altogether equivocal; and, with religious and

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