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than earnestly wishing that it may cease | what is another's. How necessary then to be his property and become mine. is it to cultivate a contented spirit! Coveting his servant too, is not merely Not that we are forbidden to improve wishing that he might now and then our condition; but we are required to serve me, while he remains his, but keep our minds free from a corroding, that he should cease to be his servant, complaining, dissatisfied feeling in view and thenceforth stand in that relation of the allotments of God's providence. to me. As therefore we are required by There must be no envy expressed or the command to 'remember the sabbath unexpressed towards our fellow men; day,' to do that which such a remem- no cherished habits of comparing their brance would naturally prompt, so the prosperity with our adversity, their prohibition against coveting, forbids also wealth with our poverty, their blessings all the actual effects that legitimately with our trials; for in this there is the flow from the harboring and cherishing very essence of ingratitude and rebellion. the interdicted affections and passions. To specify the innumerable forms in which a covetous spirit shows its pernicious effects would require a volume instead of a few paragraphs, but that the force of the subject may not lose itself in mere generalities, we may observe that avarice, or the sordid love of gain for its own sake, may perhaps be considered as leading the van in the train of the sins forbidden by the tenth commandment. This vile idolatry of silver and gold sets its subject in an attitude of the most direct opposition to the demands of the last precept of the Decalogue. Instead of leaving men content with a moderate sufficiency of the good things of life, or with that gradual process of accumulation which coincides with the usual order of providence, a spirit of avarice goads them on with restless eagerness to grasp at greater and greater possessions, to make haste to be rich, and to form schemes of wealth which are seldom carried into execution without fraud, chicanery, extortion, and oppression. From those measures of gain which are usually free from reproach, the transition is easy and natural to the spirit and the prac tices of hazardous and rash speculation, and thence to downright gaming, where the turn of a die is allowed to fix one's lot in misery for life, and entail long years of anguish upon an innocent fam, ily. Let us then pray the prayer which invokes neither riches nor poverty.

From this the general scope of the prohibition is manifest. It is evidently intended as a safeguard planted around all the rest. It aims to regulate the heart, out of which, says our Savior, 'proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.' By forbidding the indulgence of all inordinate desires, it mounts up to the fountain head, from whence flow the manifold evils for bidden in the Decalogue. While the other precepts mainly, though not exclusively, command us to abstain from injurious actions, this requires us to repress covetous inclinations. That it is a precept comprising the utmost spirituality of the law, and effectually refuting the theory that it recognizes as violations only the gross outward act, is clear from the apostle's reference, Rom. 7. 7, 8, 'I had not known sin but by the law; for I had not known lust, except the law had said, Thou shalt not covet.' The precept therefore reaches deep into the interior springs of action, and lays its interdict upon the very first risings of that discontented spirit which is the prolific germ of all unhallowed lustings. To be dissatisfied with what we have is to desire something which we have not; and as most things which we have not are in the possession of our fellow men, there is but a step between desiring what is not our own and coveting

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Let us aim to have engraven upon the tablets of our souls the inspired declaration, that godliness with content ment is great gain,' and by 'coveting earnestly the best gifts,' avoid the danger of every other form of covetousness.

Such then is that remarkable code of moral duty comprised in the Ten Commandments, spoken by the great Lawgiver of the universe at Mount Sinai. In view of it, we cannot but be reminded of the solemn appeal made by Moses to Israel, Deut. 4. 8, 'What nation is there so great, that hath statutes and judgments so righteous as all this Law which I set before you this day?' Hitherto the Most High had declared the perfections of his nature by the mighty acts which he had put forth in a way of favor to his people and of vengeance to his enemies. But in the Law before us he condescended to open his mouth, and with his own majestic voice, to proclaim in their ears his name, his attributes, and his will. And what language is adequate to describe the deference, the awe, with which its every sentence should be pondered, its every demand responded to! If we look with respect and veneration upon the monuments of legislative wisdom handed down to us from a remote antiquity-if the laws of Solon and Lycurgus, and the tables and pandects of the Roman jurisprudence, are entitled to our admiration-with what profound reverence should we contemplate the enactments of the infinite Jehovah, the sovereign Lord of heaven and earth, the source of all power and dominion, 'by whom kings rule and princes decree justice.' All human codes may in one sense be considered as emanating indirectly from God, inasmuch as he is the author of the faculties by which they were prompted, and has, in his moral administration of the world, given them a providential sanction by requiring obedience to them in the ex

press injunction; 'Obey the powers that be.' But in the Law of Sinai we read a system of statutes that has emanated directly from God, and that distinguishes itself at once from all human codes, which take cognizance of overt acts only, by pointing its requirements at the inward dispositions and affections of the heart. Every one of its several precepts condemns, not merely the outward act which it expressly prohibits, but the indulgence of all those evil passions, propensities, or sentiments, which would lead to it; enjoining at the same time an opposite conduct and the cultivation of opposite dispositions. In this extensive interpretation of the commandments we are warranted, not merely by the deductions of reason, but by the letter of the Law itself. The addition of the last 'Thou shalt not covet,' proves clearly that in all, the disposition of the heart, as truly as the immediate outward act, is the object of the divine Legislator; and thus it forms a comment on the meaning, as well as a guard for the observ ance of all the preceding precepts. Understood in this natural and rational latitude of import, how comprehensive and momentous is this summary of moral duty! How every way worthy of the source from whence it springs! It inculcates the adoration of the one true God who made heaven and earth, the sea and all that in them is, who must therefore be infinite in power, wisdom and goodness, and entitled to the profoundest fear, homage, and gratitude of his intelligent creatures. It prohibits every species of idolatry; whether by associating false gods with the true, or worshipping the true by symbols and images. In forbidding the taking the name of God in vain, it enjoins the observance of all outward respect for the divine authority, as well as the cultiva tion of inward sentiments and feelings, suited to this outward reverence. It establishes the obligation of oaths, and,

by consequence, that of all compacts | authority, and not merely on the deand deliberate promises; a principle, ductions of human reason. The dewithout which the administration of praved passions of men, idolatrous delaws would be impracticable, and the lusions, and false ideas of public good, bonds of society must be dissolved. By would be an over match for the recommanding to keep holy the sabbath, straints which they impose without a as a memorial of the creation, it estab- higher sanction than their own salutary lishes the necessity of public worship, tendency. Indeed we have only to comand of a stated and outward profession pare the precepts of the Decalogue with of the truths of religion with a corres- the tone of moral sentiment which then ponding frame of heart. So kind and prevailed throughout the world, to reconsiderate are the provisions of this cognize upon it at a single glance the precept, that the rest of the sabbath is stamp of divinity. In one country we made to include the menial classes, the see theft allowed, if perpetrated with sojourning stranger, and even the labor- address; in another piracy and rapine ing cattle; thus evincing that the Crea- allowed, if conducted with intrepredity. tor of the universe extended his care to Sometimes we see adultery and the most all his creatures; that the humblest of unnatural crimes not only permitted and mankind were the objects of his pater- perpetrated without shame or remorse, nal care; that no accidental differences but every species of impurity enjoined causing alienation among different na- and consecrated as a part of divine tions, would alienate any from the di- worship. In others, we find revenge vine regard; and that even the brute honored as manly spirit, and death increation shared the benevolence of the flicted at its impulse with savage triuniversal Father, and ought to be treat- umph. Again we see every feeling of ed by men with gentleness and hu- nature outraged, and parents exposing manity. their helpless children to perish for deformity of body, or from mercenary or political views. Finally, we see false religions leading their deluded followers to heap their altars with human victims. The master butchers his slave, the conqueror his captive; nay, to crown the horrors of the recital, the parent sacrifices his tender offspring, drowning their heart-rending shrieks with the noise of cymbals and the yells of fanaticism! These abominations have disgraced ages and nations which we are accustomed to celebrate as civilized and enlightened. Babylon and Egypt, Phenicia and Carthage, Greece and Rome, have all had their legislators who enjoined, or their philosophers who defended these horrid barbarities and crimes. The same or similar enormities are still found to be practised among various heathen communities where the light of revelation has not yet penetrated. What a contrast do we behold

When we proceed to the second table, comprising more especially our social duties, we find equal matter of admiration in the principles which they recognize and enforce. The precept which proclaims 'Honor thy father and thy mother,' sanctions the practice, not merely of filial obedience, but of all those duties which arise from our domestic relations, and impresses the important conviction that the entire Law proceeds from a Legislator able to search and judge the inmost actings of the heart. The subsequent commands coincide with the clearest dictates of reason, and prohibit crimes which human laws have in general prohibited as plainly destructive of social happiness. But it was of infinite importance to rest the prohibitions, 'Thou shalt not kill,' "Thou shalt not commit adultery,''Thou shalt not steal,', 'Thou shalt not bear false witness,' on the weight of divine

18 ¶ And all the people a saw the thunderings, and the lightnings, and the noise of the trumpet, and the

z Hebr. 12. 18. a Rev. 1. 10, 12.

in turning from these revolting outrages upon reason and humanity to the wise, just, upright, and benignant code promulgated by Jehovah in the Law of the ten commandments! Here we behold a code inculcating clearly and authoritatively the two great principles upon which all true piety and virtue depend, and which our blessed Lord recognized as having the whole Law and the Prophets hung upon them, LOVE TO GOD AND LOVE TO OUR NEIGHBOR. 'Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy soul, with all thine heart, and with all thy might.' Thus also, 'Thou shalt not avenge nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself!' Such is the moral constitution with which we in the providence of God are favored; by which we are to be judged; and according to which we are to frame the course of our lives and order the temper of our hearts. Under a sense of our moral impotence we cannot indeed but exclaim with the apostle, "Who is sufficient for these things?' but thanks be to God that in the gospel of his grace he hath provided an obedience to the Law infinitely better than our own, of which every one to whom the message comes is invited, through faith, to avail himself to the joy of his heart and the salvation of his soul.

18. And all the people saw the thunderings. Heb. 3pn na " roim eth hakkoloth, (were) seeing the voices. Gr. ewpa rny pwvny, saw the voice; the usual scriptural term for thunder. The phraseology is Hebraic, of which we have already considered a parallel specimen, Gen. 42. 1. The term appropri

mountain b smoking: and when the people saw it, they removed, and stood afar off.

b ch. 19. 18.

ate to the sense of seeing is, from the superiority of that sense, here used in reference to objects of hearing, and would be more properly rendered by the English word perceive, which is applicable to any of the senses. Comp. Rev. 1. 12, 'And I turned to see the voice that spake with me.' Jer. 2. 31, '0 generation, see the word of the Lord;' i. e. hear, receive, apprehend appreciate it. ¶ Lightnings. Heb. hallappidim, lamps or torches; so called probably because a flash of lightning somewhat resembles the light of a torch suddenly and rapidly waved to and fro by the hand. See Note on Gen. 15. 17.

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- The noise of the trumpet. Heb.

kol hashshopher, the voice of the trumpet. The portentous sounds of the trumpet and the thunder, which had ushered in the day and which continued to be heard while the people were assembling at the base of the mountain, probably ceased while the words of the law were pronounced in an articulate voice by Jehovah, but were again resumed, and perhaps with increased intensity, as soon as the delivery of the Decalogue was completed. The consequence was, that the phenomena of the scene were too overpowering for the people. It was a manifestation too aw. ful for human endurance, and accord. ingly, as the Apostle tells us, Heb. 12. 19, 'They could not endure the things which were spoken,' and 'they which heard entreated that the word should not be spoken to them any more.' Some have supposed that had it not been for the terror and the remonstrances of the people God would, after a little interval, have proceeded and delivered the remaining laws, statutes, and judgments in the same manner. But of this we see no sufficient evidence, either from the

19 And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

20 And Moses said unto the people, Fear not: ffor God is come c Deut. 5. 27. & 18. 16. Gal. 3. 19, 20. Hebr. 12. 19. d Deut. 5. 25. e 1 Sam. 12. 20. Isai. 41. 10, 13. f Gen. 22. 1. Deut. 13. 3.

words of the present narrative, or from the more full detail of incidents recorded, Deut. 5. 22—31, which the reader will find it interesting to compare with the account before us. The essential character and scope of the ten commandments, as compared with the rest of the Mosaic code, would make it proper that it should be promulgated in a different manner.¶ Removed. Heb. va-yanu-u. The root nua is used not only to convey the idea of physical motion, or removal, but also of mental disturbance, agitation, or trembling. Accordingly the Gr. renders it by poßnevres, affrighted, and the Chal. in the same manner; 'And the people saw and trembled and stood afar off.' So also the Lat. Vulg. 'Terrified and panic-struck.' We have little doubt that this is the genuine sense of the term. It expresses at least that degree of mental emotion which would naturally prompt to a bodily removal.

19. And they said unto Moses, &c. This it appears from Deut. 5. 23, was done through the medium of the elders and heads of the congregation, who came from the people to Moses, while he remained in his place. For he says in the passage just cited that they came near unto him,' when they spake these words; which implies that they were at some distance before. Lest

we die. Upon this popular belief among the chosen people in ancient times, see Notes on Gen. 16. 13. Judg. 6. 22.13. 22.

20. And Moses said unto the people, Fear not, &c. Moses encourages and comforts them against that fear of imVOL. I

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to prove you, and g that his fear may be before your faces, that ye sin not.

21 And the people stood afar off, and Moses drew near unto h the thick darkness where God was.

5 Deut. 4. 10. & 6. 2, & 10. 12. & 17. 13, 19. & 19. 20. & 28. 58. Prov. 3. 7. & 16. 6. Isai. 8. 13. h ch. 19. 16. Deut. 5. 5. 1 Kings 8. 12. mediate death which they appear to have entertained, and at the same time assures them that from fear of another kind they were not by any means to be freed. Indeed it was one special design of the present array of terrors to inspire them with it. The language marks very clearly the distinction between the fear which has torment, which flows from conscious guilt, which genders to bondage, and which drives away from God, and that salutary fear which prompts to a deep reverence of the divine Majesty, and habitually influ ences the conduct.- ¶ To prove you. Heb. 0 nassoth, to try, to tempt. Upon the import of this term see Note on Gen. 22. 1, respecting God's temptation of Abraham. Instead of coming to consume them, he had come to put their obedience to a fresh proof; to give them a more signal opportunity than ever before to evince their deference and devotedness to his will. All the fearful accompaniments of this august manifes tation, were intended to impress them with a profound regard to the authority and majesty of Jehovah, and thus to restrain them from sinning against him. 21. Moses drew near, &c. Heb. niggash, was made to draw near; the form of the verb being passive. his own motion Moses would scarcely have durst to venture into the thick darkness from which ever and anon the appalling gleams of lightning burst forth; but being specially called and encouraged of God, he was virtually taken by the hand and led up into the precincts of the divine presence. The incident plainly pointed to their and our

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