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ral Precepts but the Decalogue was given originally to the Jews, from whom was demanded a perfect obedience therefore, of necessity, only a literal obedience; for of a perfect spiritual one they were utterly incapable. As the Jews, then, were governed by the letter of the Moral Law, except in some instances in which their civil and ritual code widened its application, it was necessary that an express statute should be framed to prevent the growth of wickedness, by stopping it at its source;-and such is the concluding Precept of the Law. Christians, who are subject to the spiritual exposition of the Decalogue, given hy Jesus Christ and his Apostles, find the oblgations of the Tenth Commandment prescribed elsewhere; they are already bound by the Law which forbids murder, to banish from their bosoms every feeling of envy, hatred, malice and uncharitableness; by that which forbids adultery, every sensual thought and inordinate desire; by that which forbids stealing, all unjust and dishonest ing clinations; by that which forbids false witness, all those things which proceeding out of the mouth defile the man, and partake of falsehood, or malice, or uncharitableness. As a more full and positive explanation of the spiritual obedience, which is required in all the other Commandments, this one sets in the clearest light the pure and perfect nature of evangelical morality,-it teaches that we must cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God; and it effectually prevents any evasion with regard to suppressing carnal thoughts and inclinations, which are too often supposed innocent, because they are not productive of immediate and apparent mischief.

The term to covet signifies here, to indulge unlawful desires, or sinful propensities-to consent to, or tolerate, any of those evil dispositions which are implanted in our nature, and are the inheritance trausmitted to us as the children of fallen Adam,-which are discernible from the hour of our birth, and remain, even in the regenerate-in those who are freed from the condemnation of original sin-leading them continually into actual transgressions against the Law of God, and constantly warring against the influence of the Holy Spirit, which is given to sanctify us, and to enable us to overcome our natural corruption. By the specified particulars of our neighbour's property, which we are forbidden to covet, are to be understood all kinds of property in general,-every thing which belongs or is valuable, to him,-which we might be tempted by ungovernable desires to endeavour to acquire by unlawful means.

§ 2. That which is virtually enjoined by this Commandment is, as in other instances, the reverse of what is actually forbidden. We are required, therefore, to cultivate good desires, pious and virtuous inclinations ;-to submit the very thoughts of our hearts to the Divine will;-to bring every imagination into subjection to the Spirit, by sincerely and earnestly striving against the flesh;-to avoid every temptation and allurement which strengthens the power of concupiscence, and weakens or destroys the restraints of conscience ;-to exercise moderation in procuring what is necessary and advantageous to us, and in making provision for the future;-rigid adherence to justice and charity, in the use of means to promote our own and our neighbour's interest ;

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to seek first, in decided preference to all other things, the kingdom of God and his righteousness, resting satisfied, that if we let sound religious principles regulate our conduct, even in the most trivial matters, we shall most certainly obtain all that is expedient for us, even of temporal provision;-to have a just and charitable regard towards our neighbour, a desire to be of service to him, and a Christian sympathy in all his concerns, whether in prosperity or adversity ;-to be contented with our own lot, whatever it may be,-reflecting that all we possess is the gift of God; that we cannot merit the smallest of his gifts; and that there are many of our fellow-creatures who are not blessed with the same benefits which we enjoy, though their claims, with regard to comparative desert, may be far greater than our own.

§ 3. The sinful appetites primarily forbidden, are— all covetous desires of obtaining what we cannot lawfully obtain, and excessive longing for that which is our neighbour's, even though we may properly possess it, if it be his will to alienate it for his house and whatever it contains,-his goods and chattels,-for his wife, either during her husband's life, or in anticipation of his death,-for his servants, so as to wish to withdraw them from their service, in which he has a temporary right,-for his cattle-those possessions which are conducive to his comfort or his pleasure,-for any thing, in short, which may not seem to be included in these particulars, but which he has received as the gift of God, and to which, therefore, he has a proprietary title, not to be violated, even by a wish, without contempt of the Divine authority ;—inordinate love of riches, and greedy

desire to accumulate earthly possessions of any sort, or that covetousness, which by setting up an idol in the heart, by making temporal objects our chief concern, sins against the enactments of the First Table, and especially against the Second Commandment in it;-trust in riches for ability and sup port, instead of that confidence in the living God alone, which he requires. All other kinds of concupiscence are no less interdicted than Covetousness, —all irregular desires, all unprofitable and pernicious thoughts and fancies,-all vain, excessive, and guilty attachment to the world, and earthly connections, -all envious, jealous, covetous, ambitious, proud, and sensual feelings :-these, if they arise in the mind, without consent of the heart, must be instantly repressed; but if they be suffered to continue and take root, if cherished and regarded with complacency and delight, become at once transgressions of the Tenth Commandment, even if they proceed no further, and are not brought forth in action ;-voluntary admission of the evil suggestions of the tempter, or of his agents, wicked and seductive men;such consent to unlawful desires and inclinations, as that they may produce unlawful deeds; which is equally criminal whether the effects actually follow the design or not;-the lust of the flesh, and the lust of the eyes, and the pride of life, which constitute the love of the world, that is incompatible with the love of God;-discontent and dissatisfaction with the property or station which Providence has assigned us;-regret at the prosperity and exultation at the adversity of our neighbour ;-neglect of those social duties which oblige us to administer, according to our ability, to the welfare of others, and

to preserve and defend his property and reputation with as much vigilance as our own.

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§ 4. The virtues and habits which tend to preserve the heart and mind from pollution or depravation are -herein to exercise ourselves, to have always a Conscience void of offence toward God and toward man; -Prayer for the influence of the Holy Spirit who alone can purify the hearts and affections of sinful men, who by his regenerating grace cleanses from the guilt of original sin, and by his sanctifying grace controuls the corruption of the heart, and enables those who seek his assistance to renounce the degrading service of the world, the flesh, and the devil;-humility with regard to our own deserts, and gratitude for the blessings we are permitted to enjoy through the bountifulness of our God.

$5. The sins which foster and aggravate the lusts of concupiscence are-Pride, unworthy emulation, extravagance, luxury, artificial wants, neglect of the means of grace, worldly-mindedness, false views of worldly happiness, forgetfulness of God, ingratitude for mercies received, and indifference to those which are most valuable.

§ 6. It is not possible for man, while he continues in the flesh, to perform the whole law, even as it relates to external actions, perfectly and without omission; much less can he fulfil all that is required with regard to the regulation of his thoughts and desires; but he is nevertheless bound by the law to use his sincere endeavours to attain perfection, and to stand before his omniscient Judge as free from blame as

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