V. 8-10. The form of the fourth command-day. Were our love to God and spiritual things ment implies, that it had been previously known as intense as it ought to be, we should deem a to the patriarchs and their descendants, though day thus spent our great delight; for heaven they were prone to forget it. (Note, Gen. 2:3.) will be an eternal rest, not essentially differing -The separation of a portion of our time, to from it. All our aversion from such strictness the immediate service of God, is doubtless of arises from "the carnal mind, which is enmity moral obligation; for his glory, and our good, against God:" and the advantages which would personal and social, temporal and eternal, are accrue from thus hallowing the sabbath, to the intimately connected with it, and therefore it is morals, health, liberty, and happiness of maninserted in the moral law: but the exact propor- kind, are so many and so obvious, that they tion, as well as the particular day, may be con- who doubt its obligation often allow its expesidered as of positive institution. Yet one day || diency.-But parents and masters are required, in seven seems to have been fixed upon, by infi- not only themselves to hallow the sabbath, and nite wisdom, as the most proper, in every age not to employ their children, servants, or slaves, of the world; though the change of the dispen- in any needless work; but they should also with sation, after the resurrection of Christ, has authority require them to keep holy the Lord's occasioned an alteration of the day, and an ad- day, which is greatly intended for their benefit; dition to the topics which call for peculiar com- and they are responsible to God for it, if those memoration and contemplation, on this season under their care violate this holy rest, by their of sacred rest.—It is plain that the words, "Six command, or connivance, or negligence.-The days shalt thou labor, and do all thy work," cattle must also be allowed to rest from the were merely an allowance, and not an injunc- hard labor of husbandry, journeys, and all emtion; for the Lord forbad, by other precepts, all ployments connected with trade or pleasure; labor on some of these days: but they were though doubtless we may employ them too in assigned for the diligent performance of the works of necessity, piety, and charity, and thus business which relates to this present life, while they may properly be used for the gentle serthe seventh was consecrated to the immediate vice of conveying those to places of public service of the Lord. The concerns of our souls worship, who could not otherwise attend, or must indeed be attended to, and God worship- perform the duties to which they are called. ped, every day, that our business may be regu-Note, 2 Kings 4:23.) Yet, alas! ostentation lated in subserviency to his will; but on the and self-indulgence so multiply violations of the other days of the week "we should do all our Lord's day in this respect, that it is with hesitawork," reserving none for the sabbath, except tion that this observation is admitted; and the works of charity, piety, and necessity; for these true Christian would wish to adhere to the letalone consist with the holiness of that sacred ter of the prohibition in all cases, when it did day of rest, and are allowable, because "the not interfere with its intention.-The stranger sabbath was made for man, not man for the sab- likewise, though not of the same religion, was bath." All works, therefore, which arise from not only to be persuaded and encouraged to avarice, distrust, luxury, vanity, and self-indul- hallow the sabbath; but prohibited from extergence, are entirely prohibited. Our affairs nally violating its sacred rest, while he resided should be previously so arranged, that the sa- among the Israelites: for this was the law of cred duties of the Lord's day may be interrupt- their land, as well as of their religion. (Notes, ed as little as possible. Buying and selling, 35:2,3. Num. 15:32-36.) And, though the paying wages, settling accounts, writing letters government of Israel differed from that of other of business, reading books on ordinary subjects, people, yet there seems a great propriety in trifling visits, journeys, excursions, dissipation, nations professing Christianity making it a part or conversation which serves only for amuse- of their law likewise. But, alas! how often do ment, cannot consist with "keeping a day holy such laws lose their energy, for want of being to the LORD:" and sloth is a carnal, not a spir- sanctioned by the example of the legislators itual rest. The sabbath should be a cessation themselves, and by that of those whose office it from worldly labor, and a rest in the service of is to carry them into execution! God. Serious self-examination; perusal of the Scriptures; private, social, and public worship; instruction of children and servants; meditation and pious conversation, should occupy our time from morning till evening; except as these duties are suspended by attention to such things, as really conduce to our own good, or that of others. Servants and some others may, however, be under a real necessity of doing things which are not necessary in themselves: though good management might often greatly lessen the evil; and the pious servant will prefer a place of less emolument, where he can have more entire liberty of keeping holy the sabbath-ll V. 11. The sabbath was originally instituted in remembrance of the completion of the work of creation, and in honor of the great Creator; the Israelites had additional reasons assigned them, why they should observe it; and Christians have some of a still more important nature: but all the perfections of the Lord, as displayed in creation, providence, redemption, or in any of his works of power and love to us or to his church, should be remembered and adored by us, on this solemn and joyful day. This compendious exposition of the first table of the law suffices to prove its requirements to be very extensive, spiritual, reasonable, and beneficial; yet it must be owned to be entirely contrary to the disposition of our hearts, and diverse from the tenor of our lives. We all therefore need mercy, redemption, and a new creation to holiness, in order that we may please God and be made fit for heaven.-We now proceed to the second table. "love our neighbor as ourselves," in respect of his person and life.—Magistrates, as "God's ministers in executing vengeance," are in some cases commanded to put men to death; and in others it may be allowable, because conducive to the public good.-Witnesses or executioners may also concur in such capital punishments without the guilt V. 12. According to the principle, which has of murder. We may doubtless take away anothhitherto directed our interpretation, this com-er's life in defence of our own: for he who assaults mandment must be considered as the abstract another's life, by that action forfeits his own; of relative duties. All other relations spring and there is no opportunity of referring the from that of parents and children, or partake cause to the civil magistrate. Perhaps, in pein a measure of its nature; and this most nearly culiar circumstances, the same may be allowaresembles our relation to the great Creator.- ble in defence of our property; especially when Children are required to honor their parents; violence is menaced.-Some wars are necessary which implies, that it is the duty of parents to and unavoidable to one party, because of the inbehave honorably, by diligently performing the jurious conduct of the other; and the blood shed several parts of their important charge, as in- in them is not imputed as murder to those who trusted with the care of their offspring, both in shed it: yet the guilt of it must rest somewhere; body and soul; and by a becoming deportment and few wars indeed are so entered upon and in all other respects. Yet children are not ab- conducted, as to leave any of the contending solved from their, duty by the misconduct of parties free from blood-guiltiness.-A man may their parents, for which they must answer to by misfortune kill another: yet God condemns, God: and such a limitation, in this and other as wilful murder, many of those actions by relative precepts, would absurdly constitute all which life is taken away, but which are called the inferior relations, judges and lords over by our law manslaughter. Furious passions, their superiors. Children, under God, derive excited by sudden provocation or drunkenness, their being from their parents: and they are is no where in Scripture excepted from the gengenerally taken care of by them, with much eral rule, "He who sheddeth man's blood, by labor and expense and self-denial, during help-|man shall his blood be shed." The duellist is a less infancy and inexperienced youth. It is proud and revengeful murderer of the most atrotherefore reasonable, that they should so long cious kind; and, in general, he is distinguished obey them unreservedly in all things lawful; from all other criminals, by an habitual deterand afterwards in all things which are not man- mination to commit the sin, whenever he shall ifestly injurious to them, though they may be be tempted to it.-All fighting for wagers, or disagreeable. They ought to love their parents; prizes, or renown, violates this command; and to respect their characters, counsels, and in- the blood thus shed is murder.-Whatever, by structions; to consult their interest, credit, and force or stratagem, deprives another of his life, comfort; to conceal their infirmities; to bear is prohibited. All the slaughter committed by with their tempers and humors, alleviate their oppressions, persecutions, or attempts to deprive sorrows, and rejoice their hearts as far as possi- of liberty, or confine in slavery, our unoffending ble: and when they are grown old, or become in fellow-creatures, on any pretence whatever, 18 What then shall we think any way incapable of maintaining themselves, wilful, cruel murder. children are bound, if able, even to labor for of the accursed slave-trade, and how thankful their support, as their parents did for them should we be, that it is at length abolished!when infants. In all these respects, both pa- Even laws, needlessly sanguinary, involve the rents are equally included; and should alike be persons concerned in this enormous guilt: and honored and obeyed, and not in opposition to they, who ought to punish the murderer, and one another; which should teach the parents to yet suffer him to escape, will be numbered set their children an example of impartiality, among the abettors of his crime at the tribunal and to be harmonious in their conduct towards of God. But capital punishments are denouncthem. By parity of reason, every one, who has ed, in this land, in so very many instances, that acted a parent's part, is entitled to a corre- they counteract their own intention; and yet spondent respect and deference; and all the su- are executed in such numerous instances, and perior and inferior relations have their several for offences so different in the degree of crimireciprocal duties, which may be referred to this nality, as almost to obliterate in the minds of command, but will hereafter be considered. numbers the disparity of crimes, and to lessen (Notes, Rom. 13:1-7. Eph. 5:21-33. 6:1-9. exceedingly the horror of committing murder: Col. 3:18-25. 4:1. 1 Tim. 6:1-5. 1 Pet. 2:13 and impartial judges must allow, that our crim-25. 3:1-7.)-The annexed promise of longinal code is in this respect both unscriptural, life to obedient children, might have a peculiar reference to the covenant of Israel; yet, careful observers of mankind have noted its remarkable fulfilment in other nations. Subordination, in the family and community, tends to personal and public felicity; and the dislike which the human heart bears to submission renders it proper to enforce it by motives of every kind. V. 13. The sixth commandinent requires us to impolitic, and unreasonably severe. This commandment likewise prohibits us to assault, maim, or wound others, or to assist those who do; to tempt men to crimes that destroy their constitutions, or endanger their lives, either from the sword of justice, or the resentment of the injured party; nay, to entice them, by the prospect of a large reward, to such euterprises and labors, as are known generally to [259 b 14 Thou shalt not commit adultery. b Lev. 18:20. 19:29. 20:10. Deut. 22:21-24. 2 Sam. 11:4, 5,27. 12:9-11. Job 31:1,9,10. Ps. 50:18. Prov. 2:15-18. 5: 29:22,23. Ez. 18:6,11,15, 22:9 20. Eph. 8:3-5. 1 Thes. 4:4 -7. Heb. 13:4. Jam. 4:4. 2 Pet. 2:14,18. Rev. 2:20-22. 17:1-5. 21:8. 22:15. shorten life. Many parents and wives are mur- lution of this union, a variety of evils began to dered by the gross misconduct of their children imbitter the relation, and abuses were soon inand husbands; and numbers will be found guilty troduced. Some things were under the precedof transgressing this commandment, by covet-ing dispensations connived at, which did not acously or maliciously wishing the death of others. cord to the original institution; but Christ refers The spiritual import of it prohibits all envy, re- his disciples to that standard of honorable marvenge, hatred, or causeless anger; all that insult-riage, as far as the change of circumstances can ing language, which provokes to wrath and mur- admit of it.-The force acquired by men's pasder; and all the pride, ambition, and covetous- sions, in consequence of sin, renders the "preness, which prompt to it. Nay, that man will vention of fornication" one express end of marbe condemned as the hater and murderer of his riage; mutual forbearance and reciprocal combrother, who, seeing his life endangered by the pliances are now needful and incumbent; the want of food, raiment, or medicine, and having sorrows of the female sex, as well as the afflicability to relieve him, selfishly neglects to do it. tions of life, require peculiar sympathy, to alle(Notes, 1 John 3:13-17.)-But the murder of viate the anguish of the suffering party; and the the soul is still more heinous. This is commit- separating stroke of death leaves the survivor ted by seducing men to sin; by a bad example; free to take another companion. We as Chrisby disseminating poisonous principles; by terri- tians therefore must not explain adultery, as fying others from religion by persecution, or by prohibited in this commandment, according to reviling or ridiculing such as attend to it; by the judicial law of Moses, which will afterwards withholding instructions, needful warning, and come under consideration; (Lev. 20:10. Deut. counsels, especially such as are due from parents 22:22.) but, by the decisions of Christ, with to their children, or ministers to their people: which polygamy and divorces (except for unand it is tremendous to think, what numbers faithfulness) are utterly incompatible. It is will be thus condemned as the murderers of the evident, that marriage, recognized in some apsouls of men.-The heinousness of suicide like-pointed way, to distinguish it from illicit conwise should be especially marked. It is in re-nexions, gives each party such a property in the ality the most malignant of all murders; and, as other's person and affections, that every violascarcely ever repented of, it combines the guilt tion of conjugal fidelity, on either side, is adulof murdering both soul and body at once. We tery, according to the New Testament; and is were not the authors, and are not the lords, of far more deserving of death, (if we estimate our own lives: nor may we leave our assigned crimes by their mischievous effects,) than many post, or rush without a summons into the pres-offences which are capitally punished. (Notes, ence of our Judge, any more than we may exe- Matt. 19:3-9. Mark 10:2-12. 1 Cor. 7:1–5.) cute vengeance on our neighbor, or send him to On either side, it is a violation of this spiritual the tribunal of God. Self murder may be easily commandment; it militates against the ends and shewn to be a complication of ingratitude, con- intentions of marriage; is inconsistent with that tempt of the Lord's gift of life, impatience, union of hearts and interests which it implies; pride, rebellion, and infidelity: nor is it general- is a breach of the marriage-compact; mars doly the effect of insanity, (as verdicts, in which mestic peace; prevents the harmonious agreeperjury is deliberately committed from false ment in training up children; and forms an tenderness, would lead us to suppose;) except as alienation of that property, which both husband all are in some sense insane, who are hurried and wife have in the persons and affections of on by fierce passions and Satan's temptations. the other, and which is scarcely ever lost withThat original murderer knows this present life out the bitterest anguish and keenest resentto be the only season, in which salvation can be ment. Adultery on the woman's side is indeed obtained: and therefore he tempts men to such more generally chargeable with the injustice of excesses, as destroy the constitution, or render introducing a spurious offspring to inherit the life miserable; and he urges them on to suicide,husband's property: but, his infidelity is not selthat he may destroy both body and soul by their dom productive of a similar effect, when the hands, not being permitted to do it by his own husband has the disposal of that, which was the power. Extravagance, discontent, and des- property of the wife. And though jealousy is pondency should therefore be most carefully especially "the rage of man," and produces the shunned; and gratitude, patience, and hope most most fatal effects; yet sometimes female passionf diligently cultivated. In a word, this command overpower female timidity, and dreadful conserequires enlarged benevolence, kindness, long-quences ensue on that side also. So that, in the suffering, and forgiveness; and a disposition to seek, in all respects, the welfare of every human being. V. 14. The seventh commandment regulates our love to our neighbors, in respect of their purity, and domestic comfort; and requires the proper government of those inclinations, which God hath implanted in order to the increase of the human species.-The marriage of one man with one woman was the original institution of the Creator; and not merely a civil contract, as some state it to be: one man and one woman "became one flesh" in this respect, as if they formed one body, actuated by one soul; in order to promote and share one another's satisfactions, and with united attention to educate their common offspring. (Note, Mal. 2:13-16.) The entrance of sin and death made way for the disso impartial judgment even of reason, the difference of the injury and of its effects in the two cases is not very great.-All other commerce between the sexes is prohibited by the spirit of this law; from the lowest scenes of prostitution, to the temporary connexions, that are formed and dissolved at pleasure. The difference be. tween the tempters and the tempted, and other circumstances, vary the degree of guilt contracted; for the seducer's character is diabolical: but fornication is found in almost every black catalogue in the Scripture; and, however men may be deceived by vain words, its dire effects on the human species prove the goodness of God, as well as his justice, in thus strictly forbidding it, and threatening those who violate the prohi bition, with his severest indignation.-Under the word lasciviousness, various transgressions e 21:16. 22:1-5,7-13. Lev. 4-6. Mic. 6: 10,11. 7:3. Zech. 6:1-7. 9:11,13,35-37. Deut. 5:3,4. Mal. 3:5. Matt. 15:19. 5:19. 19:14. 23:24,25. 24:7. 19:18. 21:13, 23:14. Mark 10: 25:13-16. Job 20:19-22. Ps. 19. Luke 3:13,14. 18:20. 19:8. 50:18. Prov. 1:13-15. 6:30,31. John 12:6. Rom. 13:9. 1 Cor. 11:1. 20:10. Jer. 5:26-29. 7: 6:10. Eph. 4:28. 1 Thes. 4:6. 8-11. Amos 3:10. 5:11,12. 8: 1 Tim. 1:10. Jam. 5:4. 16 Thou shalt not bear false witness against thy neighbor. 22:9. Matt. 26:59,60. Acts 6: 13. Rom. 1:30. 1 Cor. 6:10. Eph. 4:31. 1 Tim. 1:10. 3:11. 2 Tim. 3:3. Tit. 2.3. Jam. 4: 11. 1 Pet. 2:1. 2 Pet. 2:10.11. Rev. 12:10. 22:16. d 23:6,7. Lev. 19:11,16. Deut. 5:20. 19:15-21. 1 Sam. 22:8 -19. 1 Kings 21:10-13. Ps. 15:3. 50:20. 52:2-4. 101:57. Prov. 10:18. 11:13. 18:8. 19:5,9. 20:19. 25:23. 26:2022. Is. 59:3,4. Jer. 9:4. Ez. are denoted, which cannot be mentioned with- extravagance, beyond the sober allowance of a out offence: and every thing, which does not man's income; and slothfulness, or unnecessary comport with the design of marriage, though subsistence upon charity, are violations of it in sanctioned by that name, violates the spiritual different ways. Nay, for men to withhold from meaning of the prohibition.-All impure dis- real objects of compassion proper relief; or to course, imaginations, or desires, are likewise squeeze the poor so low in their wages, as hard condemned by this law. "Whosoever looketh ly to allow them a subsistence, in order that on a woman to lust after her, hath committed their employers may live in affluence and enadultery with her already in his heart."-Writ-rich their families, is absolutely inconsistent ing, publishing, vending, circulating, or reading, with its evident demands.-In short, the spirit obscene books; exposing to view indecent pic- of it prohibits inordinate love of the world, covtures or statues, or whatever else may excite etousness, luxury, and the pride of life; and remen's passions, must partake of the same guilt: quires industry, frugality, sobriety, submission and wit, elegance, and ingenuity only increase to Providence, and a disposition "to do to ad the mischief, wherever the specious poison is others," in respect of worldly property, as we administered.-All the arts of dress, motion, or "would they should do unto us.' demeanor, which form temptations to heedless youth; with all those blandishments, insinuations, amorous looks and words, which subserve seduction, and make way for criminal indulgence, fall under the same censure. In short the commandment requires the utmost purity, both of body and soul, in secret as well as before men; with a holy indifference to animal indulgences, and the strictest government of all the appetites, senses, and passions. And it enjoins the desire and endeavor of preserving the same disposition and behavior in all others also, as far as we have it in our power. V. 16. The ninth commandment is the law of love, as it respects our neighbor's reputation; though, in the connexion of human affairs, the violation of it may likewise affect his property or life; and bearing false witness, in a court of justice in this land, may be perjury, robbery, and murder, as well as calumny. In such important concerns, we should attest nothing of which we have not the fullest assurance; and all human passions should be watched over, that our evidence may not be warped by any of them. We should be exact to a word in reporting what we know, and in speaking the truth, and no more V. 15. This commandment is the law of love than the truth; while equal caution is required in respect of property. The productions of the in juries, and in the judge who decides the cause. earth are obtained and prepared for use by la--The malicious invention and circulation of bor: this gives property, which justly descends slanderous reports, to the injury of a man's charto the owner's posterity or heirs. From this acter, is a very heinous violation of this comand similar causes, combining their effects for mandment. To do this in sport is an imitation ages, the difference in men's worldly circum- of "the madman, who throws about firebrands, stances originates. That portion which we arrows, and death," for his diversion. To spread honestly obtain, is "the bread that God hath stories which others have framed to the discredit given us;" and with this we should be satisfied. of our neighbor, when we suspect them to be But men's passions crave more; and sloth refuses false or aggravated; or even if we suppose or to labor: hence force and fraud are employed to know them to be true, when there is no real ocget possession of the property of others, without casion for it, (such as the detection of a mistheir free consent fairly obtained. It is not ne- chievous hypocrite, or designing villain,) is processary to enumerate those violations, of which hibited by this law: for this practice results from numan laws take cognizance; but men may, in pride, self-preference, malevolence, or affectavarious ways, break the divine law, and yet es- tion of wit and humor.-Severe censures, bitter cape present punishment. Fraudulent bargains, sarcasm, ridicule, harsh judgments, ascribing which impose on the ignorant, credulous, or ne- good actions to bad motives, inuendos, misreprecessitous; abuse of confidence; extortion; exor- sentations, collecting and circulating in any bitant gain; deceitful combinations to enhance way family-anecdotes, or anecdotes of persons the price of goods or labor, or to lower the wa- in high life or conspicuous station, unfavorable ges of the poor; will be all condemned at the to the reputation of those concerned, or expostribunal of God as violations of this command, ing them and their connexions to ridicule, and though perhaps hardly censured in human soci- various other practices of the same nature, can ety. The overgrown ravager of nations and never consist with it.-This commandment is provinces, who smiles defiance at human justice, very frequently violated by authors: a lie or a will be adjudged a principal robber, without slander is far worse when printed, than when any other distinction. Defrauding the public only spoken; and religious controversy is too constitutes a most atrocious transgression of this generally disgraced by the most abominable law; whether it be done by oppressive rulers, calumnies: for bigots, of all parties, agree in who burden the people with merciless exac- mis-stating the actions, misquoting the writings, tions; or by those who embezzle the treasures and misreporting the words, of their opponents. committed to their stewardship; or by smuggling,||—All lies are a violation of this law. They are and in various ways evading the payment of in every possible case an abuse of speech, and of taxes. Contracting debts to support vanity and our neighbor's confidence, and a derogation from luxury, or in pursuit of some scheme of aggran- || the value of truth; and almost always hurtful to dizement, or for any thing not absolutely neces- || mankind.-Even injurious thoughts, groundless sary, without a fair prospect of paying; taking suspicions, and secret prejudices, or envy of the advantage of humane laws, to evade payment, praises and commendations which others rewhen the insolvents are again able to do it; all ceive, do not consist with the spirit of this pre e 17 Thou shalt not covet thy neigh-|| neighbor's wife, nor his man-servant, bor's house, thou shalt not covet thy nor his maid-servant, nor his ox, nor Luke 12:15. 16:14. his ass, nor any thing that is thy e Gen. 3:6. 14:23. 34:23. Deut. 5:21. Josh. 7:21. 1 Sam. 15: 19. 1 Kings 21:6-16. 2 Kings 5:20. Ps. 10.3. 119:36. Ec. 4:8. 5:10,11. Is. 33:15. 56:11. 57:17. Jer. 22:17. Ez. 33:31. Am. 2:6, 7. Mic. 2:2. Hab. 2:9. Matt. 6. 19-24. 7:7. 13:9. 1 Cor. 5:10. 6:10. neighbor's. Eph. 5:5. Phil. 3:19. Col. 3:5. 1 Tim. 6:6-10. Heb. 13:5. cept. For it requires sincerity, truth, fidelity, candor, and caution, in all our conversation and conduct; and a disposition to honor in every man what is honorable, to commend what is commendable, to vindicate and excuse what can be vindicated and excused, and to conceal what may lawfully be concealed; and in every respect to consult his reputation, and even to rejoice in his credit and renown, as we should were it our own, and as we might reasonably desire he also should. In our own case, we all feel the excellency and reasonableness of the precept, in its strictest sense; we value and are tender of our reputation; and expect, nay demand, to be treated with candor, respect, and sincerity; and we are greatly pained and affronted when we are imposed upon, or held forth to scorn, ridicule, and censure, by the tongues or pens of others. But, through the exorbitancy of self-love, and want of love to others, we are prone, in an amazing degree, to violate the rules which we should impose on our neighbors, in our own conduct towards them, and that without much remorse, or sense of guilt. Nor can words express how heinously this reasonable commandment is every day transgressed, in almost every company, and among persons of all characters! f 2 Sam. 11:2-4. Job 31:1,9. Pet. 2:14. g Matt. 20:15. Acts 5:4. 2 Thes. 3:12. timely end, by suicide or the sentence of the law; which unsettles an immense multitude from the honest employments of their station, to run in quest of imaginary wealth; and which exposes them to manifold temptations, unfits them for returning to their usual mode of life, and often materially injures their circumstances, breaks their spirits, sours their tempers, and excites the worst passions of which they are susceptible. Indeed, the evils, political, moral, and religious, of lotteries, are too glaring to be denied, even by those who plead necessity for continuing them; and too numerous to be recapitulated in this place. Can it therefore consist with the law of God, "Thou shalt not covet," or with the character of a Christian, to concur in so iniquitous and injurious a system, from a vain desire of irregular gain? Whatever argument proves it unlawful for two or three men to cast lots for a sum of money, or to game in any other way, is much more strongly conclusive against a million of persons gaming publicly by a lottery, to the stagnation in great measure of every other business: while the gain made by government, and by individuals, from the stakes deposited with them, renders it as imprudent as it is sinful in the adventurers; for every individual stakes at least three V. 17. This concluding commandment forbids to two on an even chance, if a covetous appeal to us to covet any thing that is our neighbor's. This Providence may be called chance. (Note, Prov. restriction is placed as the fence of all the rest. 16:33.)-Even Tontines are by no means to be The apostle's reference to it, (Note, Rom. 7:7,8.) justified; as they constitute a kind of complicated shews that it comprises the utmost spirituality of wager about longevity, to be decided by Provithe law; and it is a perpetual confutation of all dence in favor of the survivors; and must therethose systems, by which the outward, gross crime fore partake of the nature of other games of is considered as the only violation of each com- chance. Coveting the property of our neighbors mand. We are here expressly, and in the most contrary to the law of love, and enriching the forcible language, prohibited so much as to de- survivors, commonly at the expense of the relsire what is withheld from us by the command or atives of the deceased, are intimately connected providence of God; and, so far from wanting to with them: while they lead men into strong level property, or seize violently on our neigh- temptation secretly to wish the death of others, bor's possessions, we may not so much as at all for the sake of advantages which they inordinate hanker after them.-The most secret wish for ly desire, and irregularly pursue.-In fine, disanother man's wife violates this precept; but, to content, distrust, love of wealth, pleasure, and desire an union by marriage with an unmarried grandeur, desire of change, the habit of wishing, woman, becomes sinful only when it is excessive, and every inordinate affection, are the evils here and when it is not submitted to the will of God, if prohibited; and we know them to be the sources he render it impracticable. We may desire that of all other crimes, and of man's misery. The part of a man's property, which he is inclined to command requires moderation in respect of all dispose of, if we mean to obtain it only on equi-worldly things, submission to God, acquiescence table terms; but what he chooses to keep we may not covet. The poor man may desire moderate relief from the rich; but he must not covet his affluence, or repine even if he do not relieve him. Men exposed to equal hazards, may agree to a proportionable contribution to him who suffers loss; for it accords with the law of love to help the distressed. This exculpates ensurance when fairly conducted. But every species of gaming originates from an undue desire and hope of increasing our property, by proportionably impoverishing other men; and is therefore a direct violation of this law.-Public gaming by LOTTERIES, so far from being less criminal than other species of that vice, is the worst of them all: for it abets and sanctions, as far as example and concurrence by statute can do it, a practice, which opens the door to every species of fraud and villany; which is pregnant with the most extensive evils to the community and to individuals; which seldom fails annually to bring several to an un in his will, love to his commands, and a reliance on him for the daily supply of all our wants, as he sees good. This is right and reasonable, fit for God to command, and profitable for man to obey;-the very temper and felicity of heaven itself: but it is so contrary to the disposition of our heart by nature, and so superior to the actual attainment of the best Christians on earth, that it is very difficult to persuade men in general, that God requires such perfection; still more difficult to satisfy them, that it is indispensable to the happiness of rational creatures; and most difficult of all to convince them, that every thing inconsistent with this, or short of it, is sin; that it deserves the wrath of God, and cannot be taken away, except by the mercy of God, through the atonement of Christ.-We cannot close this brief explication of the divine law, (in which we find nothing redundant, nothing defective, nothing injurious, but all things "holy, and just, and good.") more properly, than by the words of our church |