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constant presence of a holy and heart-searching God, and a lively
conviction of the awful effects of his displeasure.'

I should be sorry to leave an impression on any mind that other forms
of licentiousness are innocent, or that they entail no evils on the
constitution. I have endeavored to strike most forcibly, it is true, at
solitary vice; but it was for this plain reason, that few of the young
seem to regard it as any crime at all. Some even consider it
indispensable to health. This belief I have endeavored to shake; with
how much success, eternity only can determine.

Of the guilt of those forms of irregularity, in which _more_ than one
individual and sex are _necessarily_ concerned, many of the young are
already apprized. At least they are generally acquainted with the more
prominent evils which result from what they call excess. Still if
followed in what they deem moderation, and with certain precautions
which could be named, not a few are ready to believe, at least in the
moment of temptation, that there is no great harm in following their
inclinations.

Now in regard to what constitutes excess, every one who is not moved by
Christian principle, will of necessity, have his own standard, just as
it is in regard to solitary vice, or the use of ardent spirits. And
herein consists a part of the guilt. And it is not till this conviction
of our constant tendency to establish an incorrect standard for
ourselves, and to go, in the end, to the greatest lengths and depths
and heights of guilt, can be well established in our minds, that we
shall ever be induced to avoid the first steps in that road which may
end in destruction; and to take as the only place of safety, the high
ground of total abstinence.

But although the young are not wholly destitute of a sense of the evils
of what they call excess, and of the shame of what is well known to be
its frequent and formidable results,--so far as themselves are
concerned,--yet they seem wholly ignorant of any considerable danger
short of this. For so far are they from admitting that the force of
conscience is weakened by every repeated known and wilful
transgression, many think, (as I have already stated) promiscuous
intercourse, where no matrimonial rights are invaded, if it be so
managed as to exempt the parties immediately concerned from all
immediate suffering both moral and physical, can scarcely be called a
transgression, at all.

I wish it were practicable to e