Contents of the Lord's cup; and shall seco and thirdly shew you how the Ungodly, and the Godly drink of it.

FIRST, with regard to the Contents of Lord's cup, we are told, the wine is red, b is full-mixed; that is, however fair the pearances of things may be, however sple any state of happiness, or any situation of may appear, it is full-mixed-there is al added to it a certain portion of evil. By I mean only the usual misfortunes and a tions of human life. These are what te the cup of the Lord: and in this mixed sta is poured out to the inhabitants of the eart St. John indeed speaks of the wrath of poured WITHOUT MIXTURE into the cu his indignation*: but he is speaking of fu punishment. In this world, we commonly the wine in the Lord's cup to be full mixed. All nature, as well as man, partakes of

* REVEL. xiv. 10,

mixture. We see storms purifying the air; but at the same time destroying the labours of menthe seasons sometimes kind: but as often inclement-rains fertilizing the earth; but also deluging it the ground bearing fruits and grain; but weeds also and noxious herbs-the ocean expanding its broad bosom for the benefit of commerce; but the scene also of devouring tempests and overflowing tides.

If we examine animal life, as far as it respects man, we shall find here also the same 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 mischievous. The larger beasts of prey devour by their strength; the inferior by their craft; and the blighting insect 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 is he of virtue and vice? Religion and hypocrisy; honesty and deceit; charity and malice; compassion and unfeelingness; with many other contrarieties, are continually taking their turns in his mind. Good suggestions often impress him; but temptations are strong, and his practice wayward.

Man

Man being thus compounded of good and evil, all his labours partake of the mixture. His food is turned to intemperance; his dress to vanity; his amusements to dissipation. Let him form what schemes, what plans, what systems he will; let him employ all his little prudence and foresight in bringing them to perfection, still he will find mixed with them, in one shape or other, uncertainty, disappointment, and miscarriage.

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

As this is the case therefore-as the Lord's cup is thus mixed with bitter as well as sweet ingredients; and as we all must drink it, let us examine in what way we may drink it best.-And first let us see, how the Ungodly man drinks it; which was the second point I proposed to consider.

The text says, he drinks the dregs. Now the 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 see him in prosperous circumstances, with the cup of plenty in his hand. Here he appears in a very unfavourable light. Prosperity hardens him. It supplies nourishment to all his bad passions. His unfeeling heart is never touched with the wants of others. All is centered in himself. If he has been, by the favour of Providence, successful in any trade or profession, it is then his language at least his sentiment-that he has made himself happy-let others take the same means if they will.-If they have been less prudent, or less industrious, than he has been, let them suffer for their folly. In short, from looking up to no cause above him; but thinking himself the source of all his enjoyments, he begins to fancy himself superior to others, and of course holds others in contempt. He becomes arrogant, proud, and assuming: and his features are commonly marked with what the Psalmist so expressively calls the scornful reproof of the wealthy.

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

excess;

wisdom. Then we see him enjoying his prosp in a different way. Instead of squanderin wealth, he hoards it. Every increase of his for increases also his desires. The same hardne heart, which the other shewed in providing fo pleasures, he shews in raising an estate. Co ence and religion are equally the scorn of bo

The prosperity of the Ungodly man takes monly one or the other of these courses; the ings of the Lord's cup he turns to his own des tion.

As he is ill qualified to receive good from Lord, let us now see whether he is better lified to receive evil; for, as we observed cup of the Lord is full-mixed. Evil, in shape, will sooner or later certainly overtake When the weight of misfortune, or the tress of sickness, or the infirmities of age upon him, then the dregs of the Lord's cu come a bitter portion to him. Like a fro