cup running over-and here, in this beautiful paffage, he carries the illuftration farther. In the hand of the Lord there is a cup; and the wine is red; it is full-mixed, and he poureth out of the fame. As for the dregs thereof, the ungodly of the earth fhall drink them, and fuck them out.

From these words I fhall firft examine the Contents of the Lord's cup: and fhall fecondly and thirdly fhew you how the Ungodly, and how the Godly drink of it.

First, with regard to the Contents of the Lord's cup, we are told, the wine is red, but it is full-mixed; that is, however fair the appearances of things may be, however splendid any state of happiness, or any fituation of life may appear, it is full-mixed—there is always added to it a certain portion of evil. By evil, I mean only the ufual misfortune and afflictions of human life. These are what temper the cup of the Lord and in this mixed ftate it is poured out to the inhabitants of the earth.

All nature, as well as man, partakes of this mixture. We see ftorms purifying the air; but at the fame time deftroying the labours of menthe feasons fometimes kind: but as often inclement

-rains fertilizing the earth; but also deluging it-the ground bearing fruits and grain; but weeds alfo and noxious herbs-the ocean expanding its broad bofom for the benefit of commerce; but the fcene alfo of devouring tempefts and overflowing tides.

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If we examine animal life, as far as it refpects man, we fhall find here alfo the fame mixture of good and evil. Some animals are useful for food; others for labour; and others for convenience: but a greater number we find are mifchievous. The larger beafts of prey devour by their ftrength; the inferior by their craft; and the blighting infect by its multitude.

If from the irrational part of nature we take a view of man, and his labours, we shall find them equally blended with good and evil. In himself, what a compound of virtue and vice? Religion, and hypocrify; honefty and deceit; charity, and malice; compaffion, and unfeelingness; with many other contrarieties, are continually taking their turns in his mind. Good fuggeftions often imprefs him but temptations are ftrong: and his practice wayward.

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Man being thus compounded of good and evil, all his labours partake of the mixture. His food

is

is turned to intemperance; his dress to vanity; his amusement to diffipation. Let him form what schemes, what plans, what fyftems he will; let him employ all his little prudence and forefight in bringing them to perfection, ftill he will find mixed with them in one fhape or other, uncertainty, difappointment, and mifcarriage.

Thus in the various circumftances of his life, good and bad pursue each other, like the lights and fhadows of a stormy day. The fun may break out at intervals; yet it always happens, that either the morning, the noon, or at least the evening of his day is obfcured. Light and darkness are not more connected than good and evil. David alluding to these sudden changes, tells us, that heavinefs may endure for a night, but joy cometh in the morning.

As this is the cafe therefore-as the Lord's cup is thus mixed with bitter as well as fweet ingredients; and as we all muft drink it, let us examine in what way we may drink it beft.-And first let us fee, how the Ungodly man drinks it; which was the fecond point I propofed to confider.

Now the

The text fays, he drinks the dregs. dregs of any liquor are the pernicious parts. It is

fairly implied therefore, that the Ungodly man turns both the good and evil of life to his own destruction.

Let us first fee him in profperous circumstances, with the cup of plenty in his hand. Here he appears in a very unfavourable light. Prosperity hardens him. It fupplies nourishment to all his bad paffions. His unfeeling heart is never touched by the wants of others. All is centered in himfelf.--if he has been by the favour of Providence, fuccessful in any trade or profeffion, it is then his language---at leaft his fentiment---that he has made himself happy---let others take the fame means if they will. If they have been lefs prudent, or lefs induftrious than he has been, let them fuffer for their folly. In fhort, from looking up to no cause above him; but thinking himself the fource of all his enjoyments, he begins to fancy himself fuperior to others, and of courfe holds others in contempt. He becomes arrogant, proud, and affuming and his features are commonly marked with what the Pfalmift fo expreffively calls the fcornful reproof of the wealthy.

In his gratifications, perhaps the Ungodly man takes the road of pleasure. Then all is riot and excefs :

excess religion, confcience, decency, are no limits to him.---Ruin often fucceeds.

But perhaps he drinks the cup of prosperity more cautiously. He has the forefight to provide against the ruin which deftroys the thoughtless profligate, and to act under the influence of worldly wisdom. Then we fee him enjoying his profperity in a different way. Instead of squandering his wealth, he hoards it. Every increase of his fortune, increases alfo his defires. The fame hardnefs of heart, which the other fhewed in providing for his pleasures, he fhews in raising an estate. Confcience and religion are equally the fcorn of both.

The profperity of the Ungodly man takes commonly one or the other of thefe courfes; the blessings of the Lord's cup he turns to his own deftruction. As he is ill qualified to receive good from the Lord, let us now fee whether he is better qualified to receive evil; for, as we observed, the cup of the Lord is full-mixed. Evil in fome fhape, will fooner or later certainly overtake him. When the weight of misfortune, or the diftrefs of ficknefs, or the infirmities of age come upon him, then the dregs of the Lord's cup become a bitter potion to him. Like a froward