which will surely bring vengeance on this land if much longer tolerated! Want of compassion, causeless anger, and especially injurious language, is accounted by our Lord a degree of murder, Matt. v. 22. Duelling, on whatever occasion, is an atrocious breach of this Commandment. "Thou shalt do no murder is a commandment, which to mention even on a suspicion that you were guilty of it, might at first startle you, and rouse your indignation. But what says the Scripture? "He that loveth not "his brother abideth in death." John iii. 14. "Whoever hateth his brother is a murderer." (verse 15.) See likewise Matt. v. 22. Consider the extensive meaning of this Commandment, and then say whence proceed quarrels, wrath, strife, and the like? whence but from murderous principles in the heart!

The seventh Commandment? They sin against this Commandment who are adulterers or fornicators they who by wanton gestures, lascivious looks, loose dress, obscene discourse, amorous songs, &c. tempt or betray themselves, or others, to sin. Our Lord tells us, that wantonness in the eye and heart is esteemed adultery (Matt. v. 28.) in the sight of God. Did you never know an impure desire? Did you never indulge a lascivious thought? How can purity of body and soul, in secret as well as before men, which is the end of this Commandment, preside in the heart, from which flow the impure streams of filthy communication and indecent jesting, though they may be conveyed in seemingly decent terms? These things are breaches of the seventh Commandment.

The eighth Commandment.] "Thou shalt not "steal." Let us pause awhile, and consider its extent and spirituality. It is not only the robber and the thief, who take away something con

fessedly mine, who are guilty of the breach of this Commandment; but he also is guilty who takes an unjust advantage in buying and selling. He who uses a light weight, or a short measure, is a thief before God. He who borroweth, and payeth not again, when it is in his power to do it. He who buys or sells commodities, which have not paid the legal duties. In short, all sorts of conduct towards others in money matters, which we would not have others practice towards us, are the sinful fruits of a dishonest principle in the heart, which principle stands condemned in the spirit, though not in the letter, of the eighth Commandment.

The ninth Commandment.] Envy of others' praise runs counter to the spirit of this Commandment, which requires truth, fidelity, candour, and caution; with a disposition to honour what is honourable in all men, and to be as tender of their reputation as we would reasonably expect them to be of ours, and our feelings will instruct us how far this rule will carry us. Taking away another's good name, on which perhaps his interest, usefulness, trade, and livelihood may depend, is contrary to this Commandment; as are all evil-speaking, rash censuring, hinting faults, hesitating dislike, repeating stories inju rious to his character, and secretly raising suspicions of him without foundation.

The tenth Commandment.] We are commanded not to covet any thing which is our neighbour's. This restriction is placed as a fence of all the rest. It comprises the utmost spirituality of the Law; and it is a perpetual confutation of all those systems, by which the outward, gross crime is considered as the only violation of the Commandment. We are not so much as to desire any thing God forbids. All murmuring and discontent, envy, and greediness, are

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sins forbidden by this Commandment, especially the sinfulness of gaming. "Thou shalt not

covet." How few are the consciences wounded (as they ought to be) with a sense of guilt for the transgression of this Commandment. A thousand irregular desires pass through the heart, and may lodge there continually: too many live in the violation of this Law, accounting themselves pure and without offence. St. Paul was of another mind; "I had not known lust, says "he, unless the law had declared, Thou shalt "not covet." From the use the Apostle makes of this tenth Commandment, it may clearly be seen, that the Law takes notice of the heart, as well as of the outward actions. Hence also it is plain, that much guilt may be contracted, which does not appear to any human eye.

If the sick person be very weak, converse only on the four first Commandments, and defer the remainder till the next visit.

N. B. Whoever has particularly and seriously thus considered the ten Commandments, will be far from the vanity of the promising young man in the Gospel, who confidently asserted, "All these have I kept from my youth." (Matt. xix. 20,) Perhaps he had as to the letter, but not spiritually. An humbling sight of our sins is the first step to the kingdom of God. We should make a confession, that we are guilty, and this should be succeeded by an earnest exclamation for their pardon, "Lord, have mercy upon me!" Let us meditate on their number, deserts, aggravation, and effects, and then add this to the other petition, "Incline our "hearts, O Lord, to keep thy laws." Let us renew our baptismal covenant, and follow the good inclinations it may please God to work in us. May our prayers for divine aid be hearty and sincere!

Helps for conversing with one who is ignorant, in order to enforce on him proper notions of religion.

As you seem unacquainted with religion, I wish to give you some right notions of it, particularly

Of the attributes of God, as ever present-as all knowing-as all powerful-as all wise-as merciful and just.

Of the fall of man.

Of baptism, its privileges and obligations. Of repentance, especially repenting in time of health.

Of a death bed repentance.

Of faith and works.

Of prayer, secret, family, and public.
Of a state of grace, and a state of nature.
Of the sacrament.

Of death, judgment, heaven, and hell.

On each of these I propose to converse with you from time to time, as opportunity may permit.

Helps for conversing with one that is careless and inconsiderate.

"Know thou, that for all these things God "will bring thee into judgment." Eccles. xi. 9. You should therefore consider well the baptismal covenant, wherein you have promised

1. To renounce what God has forbidden, namely, all the works of the Devil, the pomps. and vanities of this wicked world, and all the sinful lusts of the flesh.

2. To believe what God has taught, namely, all the Articles of the Christian faith.

3. To practice what God has commanded, namely, to keep God's will and commandments, and to walk in the same all the days of your life.

Consider moreover the want of due reflection that has destroyed many; and remember that of the seed sown, only one part in four is represented as being productive. Think on the condition of the thoughtless, hardened, and worldly-minded, be alarmed at your own danger, and bring forth fruit.

Heaven is a gift, but conditions are required on our parts to receive it.

Fear the worst, that you may provide for the better. "Work out your salvation (says the Apostle) with fear and trembling."

Consider the many ways of miscarrying.

To feel nothing is a sign of spiritual death, not of a godly life.

Nothing can be hid from God, to whom all hearts are known.

If it be alledged that you have done no harm, permit me to ask you what are the good works you perform?

What is your love to God and Christ?

What is your zeal? What is your activity in the service of Christ? "Be zealous of good

"works." Tit. ii. 14.

You should consider your sins in general, and then enter into a particular examination of them. How has your duty to God (the first duty) been performed, as well as (the second) your duty to

man ?

Have you lived soberly, righteously, and godlily? Remember that though many are called, few are chosen, comparatively with those who are condemned.

Helps for conversation (founded on suitable texts) with backsliders; such as have left off prayer, public worship, and other religious duties.

1. You had better never have known the way