If it be asked, "What do we mean by the the term profligacy?" the answer, however painful, is not difficult to give. We may in a single sentence describe it, as breaking the, second table of the law of Moses.

It is this second table which enjoins our various duties to man, which seems to be most prized by such as professedly regard God the great lawgiver; the keeping of which seems most meritorious, and the breach of which appears to be most outrageous, to such as commonly weigh actions in their own partial balance. It contains a long base catalogue of vices.

Here we see rebellion against parents appearing as the hateful beginning of the black list of crimes. Every heart, every parental heart especially, rises with indignation against such unnatural atrocity. Wrath, injury, murder, may well be expected to follow such beginnings; and the mind revolts from the bloody contemplation. Should the bodily appetites prevail, rather than these passions of the mind, sensual indulgence and lasciviousness, destructive to all the sweet charities of life, will defile and deform the conduct; will render the man's mind a brothel, his speech contamination, and

his very neighbourhood pestiferous, loathsome, and dangerous.

While

Where profit rather than pleasure allures, theft and rapine, on a smaller or larger scale, may be expected. Robbery, which every one for his own sake abhors, becomes common and destructive. Lying, and every species of base deception, aid in other vices; till good neighbourhood ceases, and men become suspicious even of their most intimate associates. these immoralities defile the conduct, the evil source of them all is pointed out in the corrupt heart; this is full of evil thoughts, and covetous desires after every thing which is our neighbour's. So that no amendment, no cessation, no gleam of hope even, remains, to qualify the fearful expectation, or remove any of the deep shades which blacken the picture. It is an evil heart has turned man aside; they have loved their idol lusts, and after them will they go.

Were we describing brute beasts, we might say of some they are bloody, of some they are insidious, of some they are unclean; yet each has a nobler feeling, a something like excellence, as a balance; and no one of them has all these hateful qualities in one. When speaking of men, we may unite them all in their most

virulent degree; and often without any favourable quality to balance.

It is in breaking this second table that the examples of profligacy, and its hatefulness, will be expected. Men are themselves injured by every breach of these; their self-love makes them deeply conscious of these enormities, and rouses their detestation of crimes and criminals so flagitious. Breaches of the first table are passed over slightly, as of smaller turpitude. It is here, in what touches ourselves, that our apprehensions are all alive, and the bolt of our indignation most ready to fly; a strong proof that our judgment is partial, that our balance is uneven.

It is true that the sinner breaks both if he breaks either. Yet the calculation of enormity fixes here, as it were of course. Immorality holds her court among these ruined fragments; skulks beneath unseen turpitude, or boldly sits upon the base of some desolated command, glorying in shame, even hurling defiance at him who raised the lovely structure; and who inscribed over it, "Thou shalt love thy neighbour as thyself."

If, on the other hand, it be required to state what is mental error; it may be described in

short, as the holding false notions concerning religion, especially in its essential points. Certainly we may allow, that some errors in points of faith are of less magnitude, because of less evil effects. We might indeed, as we know but in part, fear, that none of us are free from such opinions as have no real foundation in the Holy Scriptures. The most enlightened of us will find, on entering the world of spirits, that not only the half was not told us, but, that we did not half understand that portion which was actually revealed.

Mental error therefore, in the black view we are taking of it, may be well confined to the essential points of divine truth; such points as relate to the way of a sinner's salvation : such errors concerning these, as actually hinder the soul of receiving divine mercy, and keep the heart shut against him who kindly stands at the door, and knocks, promising salvation to those who cordially admit him. That sort of error which does not prevent repentance towards God, and faith towards the Lord Jesus Christ, may be ranked with our infirmities; and although the holding these errors may be very criminal, and their effects very injurious, and although it is at all times important that

we hold all the truth of God, and do not rest content with any falsehoods; yet it is chiefly against those errors which in so baleful a manner foster unbelief, that we wish this alarm to be sounded. These are most dishonourable to God, and most injurious to men. These are held the most offensively, and triumphantly, by such as exalt themselves against the Lord, and against his anointed. These sink deep in the scale of iniquity; and may, if thoroughly examined, appear to have in them a malignity of sin more deeply devilish, more hateful to God, than those more gross immoralities, and sensual vices, which yet drown men in destruction and perdition.

To prevent mistakes, and to fix the culpability on the right persons, it may be proper, therefore, to specify more minutely those errors which must be deemed essential; because they belong to that turning point of character, "What think ye of Christ ?"

Now the grand truths of the gospel range in two classes," Thou hast destroyed thyself, but in me is thy help found." The nature of the ruin, and the mode of recovery, will include all those points on which God and man are at issue; and by which they are either kept for ever