into danger. This is a crime of so deep a dye, that I trust there is no need to warn any of my present audience against it: the commandment is, however, too often transgressed, even in the best regulated societies, in less eminent degrees; -and such transgressions are the source of very much of the unhappiness of social life.

Next to his guilt, who swears publicly to my prejudice what he knows to be false, is that of him who affirms the same falsity in private, with a design to traduce my reputation. It is something, that the forms of justice are wanting—it is something, that Almighty God is not immediately affronted by solemn appeal ;-but, in every other respect, the injury to the party defamed is often as great, and the stroke as wounding, as that which is given by the hand of the executioner. There are many other ways of infringing this commandment, where the degree of criminality, though still inferior, is yet great; as when we speak ill of others on suspicion only-on slight grounds or on vague report-or when we do it unnecessarily or take a pleasure in it-or do not speak in their defence, when we hear them unjustly or maliciously attacked. It is, besides, ungenerous and unjust-ungenerous to sport with the characters of our fellow-creatures, on which their reception in the world, and sometimes their bread, depends—unjust, because it is not doing unto them as we would wish they should do unto

us.

The laws of the last table conclude with "Thou shalt not covet."-The actual invasion of the property of another, having been already prohibited, -the mere desire to possess it, is now forbidden; and we should set ourselves assiduously to obey it, whether we consider our own happiness, our duty towards our neighbour, or towards God.

For, first, the contrary temper to what is here enjoined, makes a man miserable; as, if he once gives free scope to his desires, he is never likely to be satisfied; success will but add fuel to the flame-the more objects of his wishes he gains, the more ardent he will still be in pursuing others— and content will be, for ever, a stranger to his breast.

Secondly, it is an unjust temper, probably in itself, since we are not far from hating the man whom we envy, and for whose possessions we greatly long-and almost certainly in its effects, for he will not, when a convenient opportunity offers, long scrupulously restrain his hands from the property of another, in the hope of possessing which he permits his heart to riot uncontrouled.

Lastly, it is an irreligious temper, since it implies a discontent with God's dispensations towards us; and, as it usually engrosses the whole heart and affections, it banishes all thoughts of piety and another world.

Such are the celebrated laws of the two tables -laws which, I have before observed, were spoken

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by God's mouth, and written with his finger— you perceive how excellent they are in themselves, and how proper for man to obey. Let us, then, devoutly offer up our prayers, that they may all be deeply engraven on the fleshly tablet of our hearts!

One of his disciples said unto him, Lord, teach us to pray.

IN my last discourse on the catechism, I concluded my explanation of the ten commandments. From these we are informed that we learn our duty towards God, and our duty towards our neighbour; and, in the answers to the two following questions, these duties are set down at large; but I have already, in my remarks on the commandments, anticipated the chief of what I could say on them; and as to those points on which I have not spoken, they are expressed in the catechism itself, in so clear a manner, that there is no necessity for me to dwell on them.

To understand, and to obey the commandments, should be the study and the endeavour of our whole lives; but our own exertions will not do alone; if God does not grant his assistance to them, however strenuous they may be, they will be in vain :-to obtain, therefore, this assist

ance, it is our duty, at all times, to call for it by attentive and fervent prayer. I proceed, then, to take into consideration that most perfect form which was composed by our Lord, at the request of his disciples, and is called by his name-the Lord's Prayer. Of all the general forms of address to the Supreme Being, which are extant, it is undoubtedly at the same time the most rational and the most devout; so that (as it has been well said *) whether we have an eye to the preaching or the praying of our Redeemer, the observation is equally just" That never man spake like this

The Lord's Prayer contains six distinct petitions, besides the address at the beginning, and what is called the doxology, at the conclusion. The address is concise, but replete with meaning "Our Father, which art in Heaven." It is observable, that we are not directed to say my Father, but our Father, which seems designed to remind us, first, of the vast authority and dominion of God, extending over all mankind-and, secondly, of the relationship which we bear to each other, he being the common Parent of us all -and, consequently, of the obligation under which we lie, to cultivate and entertain an universal affection and good will.

The application of Father, of which we are permitted to make use, reminds us of our being