am not therefore at liberty to speak of it, unless the law of benevolence to individuals or to society requires it. Many seem to desire to possess a knowledge of all the bad actions of others, and to report them without the least reserve. They never seem so much in their element, as when they are industriously engaged in collecting and spreading such intelligence. Whether this disposition arises from a desire to gratify the malice of the heart, or to be thought to possess greater knowledge or greater virtue than others, it is manifestly evil-it is a flagrant violation of the law"Thou shall love thy neighbor as thyself." Few sins are more common or more injurious than slander. "The words of a tale-bearer are as wounds." "Where there is no tale-bearer the strife ceaseth." Mark Antony, it has been said, tamed lions, and drove them harnessed to his chariot through the streets of Rome. Had he tamed his own tongue, it had been a greater wonder still. "But the tongue can no man tame; it is an unruly evil, full of deadly poison. It is a fire, a world of iniquity, it setteth on fire the course of nature, and it is set on fire of hell." Can it be possible that persons, who are habitually given to slander, are fair candidates for heaven ? Certainly not.

The law of morality also forbids us to draw general conclusions respecting the characters of others from individual bad actions. A single act is rarely decisive of character. A single act of illiberality does not prove a man to be covetous. A single act of unkindness does not prove a man a monster. "How unjust, then, must it be, to proclaim a man as destitute of a whole class of virtues, because of one failure in virtue. How much more unjust, for one fault, to deny him all claim to any virtue whatsoever." *

Again, this law is violated by imputing bad motives to the actions of men. In some cases, the nature of the action is such, that to presume a good motive is impossible. But the rule requires us always to presume a good motive where the action is susceptible of one, and to assign no other motive than that from which it professes to proceed. And yet, how often does the malignity of the heart show itself, by indiscriminately imputing bad motives to all the wrong actions of men, and even by persisting in imputing such motives, after they have been disclaimed. You do not wish others to impute unworthy motives to you, and "whatsoever ye would that men should do unto you, do ye even so to them; for this is the law and the prophets."

Applying the principles of the moral law to the conversation of mankind, we see that no small part of it is laid under the ban of its terrible condemnation. No man, who is habitually guilty of the practices above-mentioned, can safely regard himself as a candidate for heaven.

3. The moral law requires of us veracity, or a strict regard to truth. "Thou shalt not bear

false witness against thy neighbor."

are an abomination to the Lord."

"Lying lips

"All liars shall

have their part in the lake, that burns with fire and brimstone."

The law of veracity is therefore violated when we utter as truth, what we know to be false. This is the boldest form in which the law of veracity is broken, and yet it is often exhibited by men, who would highly resent it, if they were told that their word cannot be depended on, and who are trusting in their morality for eternal life. To save their reputation, or to make money, they will unblushingly tell the most deliberate falsehoods. They will positively assert that to be true, which they know to be false, in the hope of relieving themselves of some foul imputation, or of disposing of some article, which they are anxious to sell, or of obtaining one, which they very much want. The simple statement of this practice is sufficient to show its odiousness in the sight of a holy God, and to demonstrate the entire unsoundness of that man's hopes, who, while he is guilty of it, is reckoning on his moral life as the ground of his admission into heaven.

Another frequent breach of the law of veracity consists in uttering the truth in such a way, as conveys a false impression. This is done by exaggerating, or by extenuating the facts in the case. Doubtless this is not unfrequently done in courts of justice. Under all the solemnities of an oath, such a gloss or coloring is sometimes given to the facts in the case, as conveys a false impression to the minds of the court and jury. In common conversation too, facts are often stated in such a hyperbolical way, that incorrect impressions are frequently communicated. This is a very customary mode of speech; and yet it contains most of the elements and guilt of more open falsehood, for no man knows exactly how many grains of allowance to make to the habit of dealing in hyperbole, and, of course, his mind may be very injuriously influenced. The law of veracity requires, in all cases, the most simple, upright, unvarnished statement of facts. The customs, just adverted to, are evident violations of this law, and, in the sight of God, are stamped with deeper iniquity than is generally imagined. Habitual indulgence in them must prejudice every title to heaven.

4. The scriptural rule of morality requires the strictest chastity. There are certain offences against the law of chastity, which, though they are not unfrequently practiced and connived at, are nevertheless real violations of the seventh commandment. Of this description, is the indulgence of impure imaginations. Jesus Christ, the Great Expounder of the moral law, has decided, that " whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart." An impure look is therefore a gross violation of the divine law, and, unrepented of, will prevent the salvation of the mental adulterer.

Of the same description, are all indulgencies in lascivious conversation-the reading of obscene books-self-pollution and the tempting of others to lewdness. I refrain from pursuing this topic further, and leave it to every person's conscience to decide, to what extent he is guilty of violating the law of chastity. Let every youth tremble, lest, at the great day of trial, he be found guilty of sins, of which "it is a shame even to speak ; " and be consigned, with the multitude of the