done, it is worthy of death, see Genesis ix. 6: Exodus xxi. 12; and xxxv. 16 to 21. Besides such penal treatment there is the wrath of God upon such.

Commandment Seventh. "Exodus xx. 14, Thou shalt not commit adultery." This is the awful act of persons under agreement of wedlock having connection with others as man and wife. Such an act is justly worthy of death, see Leviticus xx. 10. Nor was the ediet ever made null. When we consider the crime, it is not too severe thus to punish. For it is a breach of the most binding covenant; it is a source of jealousy to the ruin of many; it is the ruin of children, who are destitute, disowned and forsaken therefore; it is the ruin of the innocent in many cases, for, by associating unknowingly with the guilty, they have been condemned too: and it is therefore a nuisance to God, Fornication, which is an unmarried person with the mother, or another man's wife in criminal act, is the same crime to the married person, being a breach of matrimony the same. For this a man is free from his wife, see St, Matthew's Gospel, v. 32, For this none can enter heaven unforgiven. St. Panl's first Epistle of Corinthians vi. 9. And as relative to whoredom, it is not punishable with such punishment here as the other crimes in this life; but since the gospel dispensation, it is such a crime, as will exclude the soul from heaven as well as the others, if not forgiven for all such deeds are unlawful with God and forbidden. Shun this, shun fornication, shun adultery for life and soul's sake.

Commandment Eighth." Exodus xx. 15, Thou shalt not steal." Little need to be said on this, as it is well known to be the act of taking without right and with intention to keep, ano

ther person's property, person, or money. This crime was punished with the burden of restitution, or the thief was sold, excepting theft of person, which was death, Exodus xxii. I to 3. But in the latter times of the Israelites when under the Romans, they punished the crime in every case with death; heuce two thieves were put to death with Christ, see Matthew's Gospel, xxvii. 38, Shun the crime then. Be not guilty of it in your bargains, by an intent not to pay that just, for articles; let nothing prevent your paying, but unavoidable poverty. Be honest in all things.

Commandment Ninth Exodus, xx. 16. Thou shalt not bear false witness against thy neighbour." This has chiefly a reference to deposing on trials of judicature, in an untruth; and, it refers to private statements of our neighbours, in falsehoods; both which are thus forbidden. From the nature of false reports, as to their evil, we cannot consider them in too black a colour. By them perjury has been committed, life has been unjustly taken away, reputation and welfare lost, and families ruined in the world. Oh, abhor the crime! It is odious to common humanity it has annexed to it the judgments of God and for it he saith, that the intended or infflicted punishment of the innocent should be on the villains of falsehood. See Deuteronomy, xix. 16 to 19. And as it relates to false sayings privily, or in conversation among others, the best way to avoid them is to shun tale bearing, or busybodying. See Leviticus, xix. 16, and First of Timothy, v, 12, 13.

Commandment Tenth." Exodus, xx. 17, Thou shalt not covet thy neighbour's house,. thou shalt not covet thy neighbour's wife, nor

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his man servant, nor his maid servant, nor his ox, nor his ass, nor any thing that is thy neighbour's." God seems to have given a preventive to all the other crimes, in this one; for, covetousness is the spring of such sins, seeing that when any have an ardent, determined desire for others, or for property, or for any deed, it is almost shure to be done; this is self-evident.Keep yourself from vanity, turn your eyes from evil, check your carnal propensities: and mind to do all in the spirit of grace in Christ, as described in pages 312 to 342 of this volume; so it will be easy to do these and all other commandments included in these; and so you wil be a true follower of the Lamb of God.

"The law is holy, just, and good, in which the good delight. Psalm. i, 1, 2; Psalm, xix. 7 to 11.

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May it be your delight, is the prayer of the writer,

Remarks repugnant to Atheism.

Much has been said in proof of a first cause of all known or seen things, from their own kinds, situations and unchangeable orders of being. But after all relative to the heavenly bodies, or this earthly ones, in proof of a God uncreated; yet, in my view of it, none can surpass in evidence thereto, the dependant existence of mankind. Man, we find, is dependant on the use of tangible, and yet perishable creation, for his continuance in being; hence he uses in food and draught the said, and is supported thereby. Now as that which gives support in one instance, would give the same in every instance of use, being of the same kind, it follows, that if it does not always support being, that there is some thing which interferes. When no known thing or being is the interrupter, then it is some unknown or unseen thing or being. Applying this to man, when he is not supported always as well as one day by the things used, the qualities of which are good for such purpose, it shews therefore, that those nutritious

things are not the end of his life, but that there is a cause elsewhere of it. When the cause is known not to be any thing seen or felt, it can only be one not seen or felt, and therefore an invisible cause of death. I say again, in that case, it is no cause known, nor any from the nourishing articles of use, they doing opposite to death by nourishing body, and so it is only an invisible one; which invisible Being, is the one we denominate God. Thus, man the masterpiece of all in this world is unable to live at his own will, by any means of things he liveth by a considerable time, which circumstance is decisive, that a God there is, who commandeth the limits of life, of being. Let the atheist own this, and so own himself frail, and that there is a God to whom he shall account for all things, -Read over the few remarks on page 12 of this vol, and the poem of Dr. Blackmore on creRtion.

What is said on the principles of Divine Writ, as on pages 21 to 104 of this volume, is sufficient to shew, that they stand on undeniable evidence of truth, as a body of prophecies, commands, and inspirations of God, notwithstanding the few difficulties in the historical parts owing to men.

And I signify, that those historical difficulties are sufficiently cleared up on pages 60 to 73 ; and, that if they were not, yet there could not, nor can be any injury of the Divine words by such, because history in its very nature is as ever has been of men's management only; and