for its instructor, it is not less disposed to have its carnal inclinations for its guides. Hence what is called the code of honour, and the morality of the world. Hence the maxims which regulate the intercourse of society, and the principles which are admitted in the common intercourse of mankind. A man may meditate, or even perpetrate, a foul murder, and only prove himself by his crime a man of honour. He may live a life of intemperance and profligacy, and yet lay claim to an unimpeachable character. His conduct may be frivolous and his professions insincere, and he may still be the very idol of his circle. He may be ever ready to take advantage of the simplicity of those with whom he is concerned in his dealings, and carry his love of gain to the very brink of positive dishonesty, and yet not be charged with a want of integrity. This makes the current morality of the mass of men. It has been reduced to a system, and from being so frequently brought before us, affects us, alas! too little. But let an enlightened conscience be brought to deal with any

particular part of it, let a Christian man express what he thinks of a transaction performed in the spirit of this wretched and abominable system, and he is forthwith denounced as a troubler of Israel. If he is dissatisfied with some miserable principle of expediency, or some false affectation of liberality, or some dangerous prejudice, and ventures to speak out sentiments dictated by the spirit of Christianity, his acquaintance, or his party, or the world, are up in arms against him. What right has an individual to set himself against the public? with what decency can one man, or a few men, dissent from the received notions of right and wrong? His opposition is mere love of singularity and contradiction; he wants to get notoriety; his sole object is to trouble Israel.

Now, my brethren, is this a fair charge? You have already decided in favour of Elijah; I claim your judgment in favour of those who, under similar circumstances, are still exposed to the same accusation. Those who assert scriptural principles that have fallen into neglect, and denounce the

evil practices which are sanctioned by the general approbation of the world, are accused of troubling Israel, of disturbing the public tranquillity, and introducing into society the elements of discord. They retort the charge upon their accusers; and allege, that the real disturbers are those who hold the notions and pursue the conduct, against which they regard it their duty to contend.

Peace doubtless is very precious, and may cheaply be bought at some sacrifices, yet still it may be bought too dear. It may not be bought at the price of truth, or duty. When we have a truth to maintain, or a duty to perform, we have nothing to do with the consequences -- it is ours to do what is right, and to leave the rest to Him who orders all. Supposing therefore we are aware that, in the discharge of duty, our conduct may be so unacceptable as to produce some ferment and disquiet, that is not to daunt us. We cannot help it. Our inquiry is, whether what we do is right? whether it is commanded by God? and if it is, our business

is to do it. In that case we cannot be the disturbers. If trouble comes, it is not fairly chargeable upon us. It is not the stream which does but obey in flowing onwards its natural destination, that causes the deluge; but those who have set the obstacle in its course. The defence of Elijah is unanswerable: "I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim."

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It is sin, which interrupts the public tranquillity. It is error, which disturbs the general peace. It is those who propagate false and ungodly principles, and sanction by their example or approbation unholy conduct, that trouble Israel. God is our legislator and our sovereign; we owe obedience to his laws, we are under the most binding obligation to observe his commandments. Obedience is not only our duty, but our happiness. We are so constituted, as not to be capable of real enjoyment, but in the practice of what is just and holy. The charms which sin is

allowed to wear, are but temptations, which are quite unable to afford any real delight. The sinner, therefore, not only violates his allegiance to his lawful sovereign, but introduces confusion into the very course of nature, and overturns the constitution of things. And what is done by sin in the abstract, is done in its measure by every particular sin. Even after man had been ruined by transgression, God condescended to continue to him the knowledge of himself, and to open to him the way of holiness and pardon. Without noticing what was done of old with this view in former dispensations, let us look at the position in which we are placed. We are all of us in infancy engrafted into the Church, and placed in the solemn relation of members of the mystical body of the Saviour. Vows are made in our name, by which we renounce the world, the flesh, and the devil; and engage to receive the faith, and keep the commandments; we accordingly become citizens of the spiritual Israel. God is our king, His will is our law, and it is an