not convicted by proper evidence, and condemned by competent authority, and is not himself authorized by proper delegation, comes under the same description. He who should, in a private capacity, kill a murderer, unless in self-defence, would be guilty of murder, be cause the sword of justice is not committed to him; and by the laws of God, all private revenge is strictly forbidden. This sin is so universally acknowledged great and heinous in the sight of God, being a direct violation of the sixth commandment, and the idea of which is so generally shocking to the feelings of mankind, that little need be said to expose its evil. I would only remark that our divine Lord hath said, "Whoso hateth his brother is a murderer," because he indulges that temper which displays itself in shedding innocent blood. And this consideration, that God considers him a murderer, who hates his brother, should have a restraining influence upon us, not to in dulge a spirit of hatred, ill will, or revenge in our bosom. For God will judge the secrets of men's hearts, and not determine their character merely by external actions; but by the state of their hearts. He therefore is a murderer in the view of God, who is possessed of a murderous disposition, which he only can be thus denominated in human judicatures, who actually sheds innocent blood. Guard then not your hands only, but your hearts. Let not a spirit of mal ice and revenge abide in your bosom. And this should be the more carefully regarded, because, though murder, in the former sense, is yet rare in this land; yet in the latter sense, we have reason to fear

it is fréquent. And such a disposition will prove as fatal to the soul as the act itself.

4. The next abomination specified in the text is A heart that deviseth wicked imaginations. "The imaginations of the heart," is an expression used in scripture to signify the first ideas, purposes, and motions of the soul. Thus it is used, Gen. 6. 5, " And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." And the word device as used in scripture denotes a stratagem, a plan, an evil contrivance. The heart that deviseth wicked imaginations, is a heart whose first thoughts and meditations are upon some contrivance which tends to mischief. This seems designed to point out those persons, who take pleasure, and spend their time in contriving mischief. There are some persons, who take particular satisfaction in wicked devices, and seem never easy unless they are engaged in something, unlawful and injurious to others; in whose hands, a persons character and interest are never safe. This description includes those, who employ their time in laying plans to over-reach and take advantage of others in their dealings with them; and who support themselves in idleness, or which is worse, in stripping others of their earnings. Some persons make this a calling. Their minds are as much employed in contriving means to live in this way, as honest men are in carrying on their trades with advantage to themselves, without injuring others. Such a calling, were it proper so to denominate it, is

in all respects unlawful. The practice itself is but a specious kind of robbery and is a great evil, as it implies selfishness and deceit. This description also includes those, whose minds are intent on contriving and prosecuting means of revenging real, or supposed injuries. Wicked men often spend much time in devising ways and seeking opportunity to revenge themselves on those from whom they have, or suppose they have received injuries. The heart which deviseth such things is a wicked, stubborn heart. It acts directly contrary to the commands of Christ; contrary to his example, and to the very spirit of his religion, Such a temper is even condemned by the sinner himself, when he sees it in others. These things are all contrary to the word of God, and to that love and good will we owe to our neighbour, and therefore very hateful to God. This is a species of iniquity practised by many; and commonly with but little sense of its evil, and yet in the text is numbered among the most heinous crimes.

5. The next abomination mentioned, is Feet that be swift in running to mischief. The expression denotes a more than common readiness to engage in any thing that is sinful, or injurious to mankind. For even among wicked men, there is this distinction, with respect, to this outward conduct, some are good members of civil society, indulgent parents, and masters, obliging neighbours, honest dealers, and generous to the poor. Such members of the civil community as these, may be found among men, who have no regard to God, or their own souls. For morality does not necessarily in

clude true religion. On the other hand, some men there are who are set on mischief. They are pests in civil society, and are either committing some crimes, or suffering for them from the hand of justice Of such persons it may be literally said, "they sleep not except they do mischief." Such persons seem to take a malicious satisfaction in outrage and confusion, and delight in evil for evil's sake. They are the fools spoken of by the wise man, "whose sport is to do mischief." Such persons will frequently commit injuries on others, without any prospect of private advantage, except the present gratification of a wicked heart. This is true of some thieves, who have such an insatiable propensity to theft, that they will steal whenever opportunity presents, even articles which can be of no use to them. So it is with persons who addict themselves to lying, they will utter and propagate falsehoods, merely to injure others, without advantage to themselves. How vile is such a heart, which can break the laws of God, and injure others, when not even any private advantage can be proposed. In short this description includes all those, who readily and hastily enter upon any evil course, and pursue it without consideration.

6. The next abomination mentioned in the text is that of Bearing false witness. "A false witness that speaketh" is here distinguished from a lying tongue, which imports lying and falsehood in general; but by bearing false witness we are to understand that species of falsehood denominated perjury. When a person gives testimony in a case contrary to his own light and

knowledge, after he has taken a solemn oath to speak the truth, and nothing but the truth, he bears false witness in the sense of the text. This is indeed an aggravated sin, and so confessed by all who are not atheists; particularly on two accounts.

First, because an oath is a deliberate, solemn act, by which we call on God to witness the truth of what we affirm, for the ending of strife and controversy. This is a religious act, and should be regarded as the most sacred and solemn transaction; and hence perju. ry is the more vile and criminal, as it is an appeal to God for the truth of what the false swearer knows to be false, or at least does not know to be true. This is treating the great and dreadful God, as profligate sinners sometimes do their companions, who will utter lies, and call upon them to witness the truth of what they have said. It implies a most awful contempt of the divine authority, and defiance of his wrath. Hence saith God by his prophet, respecting this class of sinners, "I will come near to you to judgment, and will be a swift witness against false swearers." God requires that oaths should be taken, when the importance of the matter demands them, with suitable fear of his majesty. And when we speak or act under this solemn obligation, we should do it with peculiar caution. Another aggravation of this sin, is that it af fects the interest, and reputation of others more than common falsehood. Religious oaths should not be taken except upon important occasions, and therefore they cannot be falsified, without injuring the innocent, or clearing the guilty. Oaths are of such solemnity, that