dulgence, he meets adversity with the firmness of a Christian, and the confidence of a son of God.

From the above imperfect outlines, which are rudely and hastily traced, some idea may be gathered of the comparative condition of the hardened sinner, and the sorrowing penitent; and it is for yourselves to say which of them you prefer ;-whether you will choose to exist for ever under the avenging displeasure of your omnipotent Father, surrounded by devils and infernal spirits, writhing under the most agonizing torture which you are assured will never end; or inherit a glorious crown of eternal salvation, and live for everlasting in the refulgent beams of heavenly favour, in company with the saints and angels, and the souls of the righteous purified and made perfect.

Is it possible that any of you can hesitate which of these conditions you would wish to be your own, at the awful hour of death, and the still more awful day of judgement? The question does not admit of a moment's doubt. Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? Let me once more advise you, my dear friends, to persevere in the godly work you have so happily begun, that you may at the last day hear the Saviour of the world pronounce those ecstatic words, Daughter, thy sins are forgiven thee.

The next subject to which I am desirous of directing your attention, is the manner in which you ought to conduct yourselves towards your superiors; and the way in which your leisure hours can be most usefully employed: on both these points my observations must necessarily be brief. Moral government was ordained

by God to maintain good order, and promote happiness among his creatures upon earth; and the end of society is mutual convenience and safety. The existence of society can only be preserved by judicious arrangement of its members, by assigning to each some necessary employment for the performance of which he may be better qualified than his neighbour, while he, on the other hand, engages in some useful service which the former did not understand, or was unable to perform. In this manner the business of life is executed, by one working and another instructing and directing.

Mankind has ever been disposed to pay respect to superior knowledge or wisdom; hence arose the distinction of rank, which it is our duty still to respect, for without it society would soon degenerate, and present nothing but confusion, or superiority secured by ferocious wickedness. Respect to our superiors implies obedience to the lawful commands of those who are placed over us. This duty is enjoined by the express direction of our Saviour himself. In the first epistle of Peter, chap. ii. verse 17, he says, "Fear God, honour the King;" and in the next verse, "Servants, be subject to your masters, with all fear; not only to the good and gentle, but also to the froward." Seeing then that it is our duty to submit to the divine will, let us do it without murmuring, and resolve cheerfully and faithfully to perform our allotted part. To oppose the decrees of God we know is useless; and although providence may have given us an humble station in this world, let it be our consolation that in the next all earthly distinctions will be destroyed.

With respect to the employment of your time, very little need be said; indeed all I wish to urge might be comprised in the single gospel advice, "Be not

weary in well doing*:" and to this you have all shown a disposition during the voyage that does you infinite credit, and affords me inexpressible pleasure. The materials you had to work on were scanty; yet you managed to be seldom idle. Idleness is the bane of every social virtue; it corrodes the soul, poisons every innocent joy, and is the polluted fountain whence the foulest crimes are continally springing. Were we all to scrutinize our past conduct, there is not one of us but would be compelled to acknowledge that the hours of idleness were those in which we first meditated a departure from the peaceful paths of virtue. Whatever has occurred once, is liable to happen again: therefore our only security against temptation in future, will be honest employment. It was commanded by the Apostle Paul, that, if any would not work, neither should he be allowed to eat." If we do not contribute our part to promote the good of society, we cannot reasonably expect to be allowed a share of its privileges and advantages. Any occupation that is not absolutely vicious is preferable to idleness. I shall close my remarks on this head with the testimony of Solomon, who says, "In all labour there is profit, but the soul of the sluggard desireth, and hath nothing." I think a few moments may here be profitably spent

*Galat. chap. vi. verse. 9.

+ 2 Thess. chap. iii. verse 10.

Proverbs, chap. xiv. verse 23; ch. xiii, verse 4.

in considering the sabbath, and meditating on the important duties we are called on to perform on that hallowed day of rest. To every one whom Providence in its infinite wisdom has placed in situations that require labour, it must be gratifying to reflect, that one day in seven is, in all Christian countries, fixed for them to rest from their daily employment, and in some degree to be on a level with those of more elevated rank and fortune, by furnishing to both an opportunity to supplicate the throne of mercy for pardon of their transgressions, and of uniting their voices in pious adoration of the divine Author of Nature.

Public worship holds out so many inducements and advantages, particularly to the lower classes of society, that it has always been matter of great surprise to me that they should ever be absent when they have it in their power to attend. In the tabernacle of the Lord, the high and the low, the prince and the pauper, the captive and the free, meet to perform the same labour, to discharge the same duty, and with the hope of receiving the same reward. God is no respecter of persons. That the public worship of the Almighty is an indispensable duty, no one dares deny who has not the hardihood to deny the Scriptures, and all divine authority. In 10th chapter 25th verse of the Hebrews we are expressly commanded "not to forsake the assembling of ourselves together:" and in Deuteronomy, 31st chapter 12th verse, is said, "Gather the people together, men, and women, and children, and the stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law."

Some careless and unhappy persons, who, at the risk of eternal misery, trifle away their lives and spend the Lord's day in frivolous, indecent, or sinful amusements, endeavour to patch up some lame excuse, such as, If they were to go to church they could learn nothing, for they already know all that would be said; and with respect to their amusements, If they were not engaged in that way, they should be doing something much worse. The conscience must be very dull and wretched indeed, that can be satisfied with such flimsy apologies. God will not pardon crimes merely because we might have committed still greater ones. Suppose a man were accused of robbery, and the crime clearly proved, would a judge and jury be satisfied of his innocence, and acquit him, because he did not also commit murder? Such arguments are too absurd to require serious refutation.

God himself has commanded a particular regard to the sabbath, and enjoined strict attention to public worship, and it is highly criminal in us to question his authority, or disobey his mandates. We may, however, be very regular attendants at divine worship, and yet be very bad Christians. It is not hearing a sermon, or muttering a few words as prayers, that will obtain for us the blessing of God. It is only the prayer of the heart truly pious, and the effusion of devout contrition, that can reach the throne of grace.

The object of religious institutions is to have our souls awakened and impressed with a just sense of our own unworthiness; to subdue the influence of bad passions; to have our minds stimulated to acts of charity, and our virtue strengthened against the temp