the understanding of the first man, an understanding luminous and simple, always enlightened in the will of its God, always full of the thought of its Creator, the noble reflection of the divine perfections, the glory and ornament of the creature; and now I see in the man of the world (for, observe, I except here every thing that God has done for the reproduction of his image in the hearts of his children), nothing but "an understanding darkened," men "alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts;"* I see a being, still intelligent it is true, but “without understanding" + as to the things of eternity, governed by his senses, his passions, and matter, "loving darkness rather than light, because his deeds are evil;" I see in all places, where God, in his infinite mercy, has not caused a supernatural light to shine, nothing but the darkness of a degrading idolatry. The glory and beauty of man is become his shame. I have spoken of that noble and pure simplicity which rendered man attentive and submissive to the voice of his God; and

Eph. iv. 18. t Rom. i. 31.

+

John iii. 19.

now I see nothing but beings who have "become vain in their imaginations,”* full of proud thoughts, systems of error which destroy one another, an aspiring philosophy which teaches man to rebel against the voice of God, even where he cannot but hear it. I have spoken of uprightness, that practical righteousness which should be as natural to man as life itself, and now I see in the history of human nature nothing but injustice, violence, iniquity, from the proud conqueror, who glories in the rapine and ravages which he commits upon his neighbours, and the powerful rich man, who tramples upon the widow and the orphan, and gluts himself with their spoils, even to the obscure man, who by envy, slander, and fraud, seeks to avenge himself of those who oppress him, and exercises the same tyranny over those who are dependant upon him. I have spoken of noble and pure affections, of which God was the object, of a love which was a source of obedience, of happiness, and true holiness in man, and now I see, in a world which is the "enemy of God," nothing but impure affections, turned aside

*Rom. i. 21.

from their destination, and making an idol of every thing to which they attach themselves; affections which have enthroned in the heart of man selfishness and pride, and which most frequently become impetuous passions, that take pleasure in polluting that which is the object of them. Alas! these affections, which still burn in the heart of man, instead of being, as in the atmosphere of Eden, a powerful principle of obedience, devotedness, and holiness, have they not become a motive of rebellion against God, of forgetfulness of his name and glory, of contempt of his will, and the source of pollutions which we dare not name? O ye noble affections! O sweet necessity of loving! ye precious gifts of God! why are ye so often, even in the hearts of those who have learned to know the God of holiness, and who endeavour to regain his image, a dangerous snare, a subtle enemy, transforming into an idol that which God permits us to love, and sowing curse and bitterness where "the Lord had ordained a blessing and life for evermore!" I have spoken of harmony, the harmony of man with himself, and now I see nothing but anguish, the struggle of a thousand different passions, a thousand different

interests, which dispute his heart, and make him the unhappy victim of their tyranny, so that even those who sigh after deliverance and holiness, find themselves engaged in a conflict which ends only with their life. I have spoken of the harmony of man with his God, and I now see only alienation of heart, enmity, rash pride, or servile fear; of the harmony of man with the external world, and I now see in the sovereign of creation nothing but a feeble being, gaining with the sweat of his brow a bread which is often disputed, and more frequently bedewed with tears; of harmony in the body of man, which was clothed with strength, and life, and beauty, and now I see only a body whose enfeebled organs contain the seeds of a thousand diseases, a thousand infirmities, the sad precursors of dissolution; finally, of harmony between the state of man, the gifts which he had received, and the eternal destination which God had assigned him, and now I see only a being who, having missed the end of his existence, lives as if all his hopes and his whole destiny were confined to this side of the tomb, to time, and matter, forgetting and dishonouring the God, whom he ought to glorify. I have spoken of happiness!

Where shall we look for it? Be our witnesses, O ye who hear us! Have you found this happiness, the object of your most ardent pursuit? Alas! on every side we see nothing but anguish, sufferings, the dissipation of delusive hopes, and misery; we have on every side only the lamentation of the afflicted, the cry of grief, the accents of despair. Is there upon earth a privileged corner which has not been bedewed with the tears and with the blood of an unhappy race?

Where then, O my God, where shall we seek Thine image thus effaced from our guilty brow? Has it disappeared for ever from the abode of man with the innocence and happiness of Eden? What do I say? My brethren, that divine image has appeared to us again in all its beauty; it has shone forth gloriously in Him who "was in the beginning with God, who was God, who dwelt among us, and whose glory we beheld, the glory as of the only begotten of the Father, full of grace and truth."* But, O unfathomable grief! He who alone upon earth has exhibited anew that image in all its beauty, that they who mourned over their corruption might, by following His

* John i. 2. 14.