Whoso privily slandereth his neighbour, him will I cut off. Ps. ci. 5. He that uttereth a slander is a fool. Prov. x. 18. Angels bring not railing accusation against them (dignities) before the Lord. 2 Pet. ii. 11. Michael, the archangel, durst not bring against him (Satan) a railing accusation; but said, The Lord rebuke thee. Jude 9. Avoid tale-bearing, and never show a readiness to be-v lieve evil of others, or in any way encourage persons to speak evil of others. How long will ye judge unjustly? Ps. lxxxii. 2. The north wind driveth away rain: so doth an angry countenance a backbiting tongue. Prov. xxv. 23. Charity envieth not, believeth all things, hopeth all things. 1 Cor. xiii. 4—7. Not rendering railing for railing, but contrariwise, blessing For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. 1 Pet. iii. 9, 10. Much mischief and unhappiness are occasioned by the breach of this commandment. Tale-bearers, liars, and slanderers, bring great trouble upon individuals, and frequently cause divisions in families, and amongst friends. Be careful how, and to whom, you repeat what you may hear. Never speak without consideration, but ask yourself, if what you are going to say is likely to do any one v an injury. If you find it is, repress it. Be not great talkers, remember In the multitude of words there wanteth not sin. Prov. x. 19. And not only restrain your lips, but keep your heart diligently; for out of the abundance of the heart, the mouth speaketh. Do not harbour any prejudices in your mind, we may do a great deal. Whatever hurts, in any respect, the reputation of persons, always gives them great pain, and often doth them great prejudice, even in their most important concerns. For indeed almost every thing in this world depends on character. And when once that hath suffered an imputation; for the most part, neither the persons calumniated, be they ever so innocent, can recover it completely by their own endeavours, nor the persons who have wronged them, be they ever so desirous, restore it fully to its former state: though certainly they, who rob others of their good name, or even without design asperse it, are full as much bound to make restitution for that, as for any other damage which they cause. But were they not to hurt at all the person against whom they speak, still they hurt themselves, and lessen the power of doing good in the world; they often hurt their innocent families by the provocations which they gave; they grieve their friends; they set a mischievous example in society; and, if they profess any religion, bring a dreadful reroach upon it, by a temper and behaviour so justly hateful to mankind. Secker's Lectures, p. 239. but try to think well of every one, on whose character you cannot positively decide. Judge of others with candour. Be tender of your neighbour's reputation, and be not slow to vindicate him when you hear him wronged. Above all, be careful always to speak the truth, and let no profit or advantage tempt you to be guilty of a lie, or an equivocation. Pray to God to tame your tongue, and fill your mouth with wisdom. Litany. That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts. From envy, hatred, and malice, and all uncharitableness, good Lord deliver us. ON THE COMMANDMENTS. $ 11. TENTH COMMANDMENT. WHAT is the tenth Commandment? Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. What does this commandment forbid? It forbids us coveting or desiring other men's goods, that is, their property of whatever kind. Thus it condemns all improper desires of the heart. All the other commandments, in spirit, forbid the evil desires and thoughts of the heart, but this, in the very letter of it. Covetousness is called idolatry because it draws the heart from God, and induces men to place their dependence on something else than his favour for their happiness. Nothing can be more injurious to spirituality of mind than the indulgence of this sin. It was by this commandment St. Paul was convinced that he was a sinner. I had not known lust, except the law had said, Thou shalt not covet. Rom. vii. 7. The covetous, whom the Lord abhorreth. Ps. x. 3. He that hateth covetousness, shall prolong his days. Prov. xxviii. 16. For the iniquity of his covetousness was I wroth. Isa. lvii. 17. They covet fields, and take them by violence; and houses, and take them away. Mic. ii. 2. Wo to him that coveteth an evil covetousness. Hab. ii. 9. Lay not up for yourselves treasures upon earth,-for where your treasure is, there will your heart be also. Ye cannot serve God and mammon. Matt. vi. 19-24. Take heed and beware of covetousness. Luke xii. 15. I have coveted no man's silver or gold. Acts xx. 33. If any man that is called a brother, be covetous or an idolater, with such an one no not to eat. 1 Cor. v. 11. Neither thieves nor covetous shall inherit the kingdom of God. 1 Cor. vi. 10. All uncleanness, or covetousness, let it not be once named among you, as becometh saints. Eph. v. 3. No covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Eph. v. 5. Mortify your members, &c., inordinate affection, evil concupiscence, and covetousness, which is idolatry. Col. iii. 5. In the last times men shall be covetous, proud, having a form of godliness, but denying the power thereof. 2 Tim. iii. 2. 5. Let your conversation be without covetousness. Heb. xiii. 5. Every man is tempted when he is drawn away of his own lust, and enticed: Then, when lust hath conceived, it bringeth forth sin and sin, when it is finished, bringeth forth death. James i. 14, 15. If ye have bitter envying and strife in your hearts, glory not. James iii. 14. The lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 1 John ii. 16. What instances have we, in Scripture, of the evil consequences of indulging covetousness ? Eve coveted the fruit of the tree, and then took it. Gen. iii. 6. Achan's sin began by coveting. Josh. vii. 20, 21. Saul's covetousness led him to fly on the spoil of the Amalekites, which was forbidden. 1 Sam. xv. 9. David's coveting Uriah's wife led him to adultery and murder. 2 Sam. xi. 2—4. Ahab's covetousness led him to the murder of Naboth. 1 Kings xxi. 4-16. Gehazi coveted the present Naaman brought for his master, and then obtained it by a lie. 2 Kings v. 20. The young man who could not part with his possessions to follow Christ. Matt. xix. 21. Judas's covetousness led him to betray his Master. Matt. xxvi. 15. Balaam loved the wages of unrighteousness, which caused him to go to curse the Lord's people. 2 Pet. ii. 15. Lot is the only child of God on record in the Scripture who was guilty of this sin. It led him to choose his residence in wicked Sodom. Gen. xiii. 10. We ought to be content with such things as God gives us, who provides for us with fatherly care, and will withhold nothing but what would, in some way or other, be injurious to us. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Cor. x. 10. I have learned, in whatsoever state I am, therewith to be content. Phil. iv. 11. Godliness with contentment, is great gain. For we brought nothing into this world, and it is certain we can carry nothing out; and having food and raiment, let us be therewith content. But they that will be rich, fall into temptation and a snare. For the love of money is the root of all evil: which, while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 1 Tim. vi. 6-10. Be content with such things as ye have. Heb. xiii. 5. We are forbidden to envy the advantages of others, so as to make us dissatisfied with the mercies bestowed on ourselves, and lead us to sinful methods of procuring what may appear a more agreeable situation. Discontent implies, that God has not chosen so well for us, as we could have done for ourselves: and, that we have not all we deserve to have: a discontented man would be so, whatever situation he was in. Do not all sins proceed from the corrupt principles of man's heart? Yes, so our Lord teaches. From within, out of the heart of man, proceed evil thoughts, -covetousness, &c. Mark vii. 21, 22. They conceive mischief, and bring forth iniquity. Isa. lix. 4. Most men deceive themselves, by fancying, that, if they refrain from gross violations of the law, they are in a safe state: therefore, to strike at the root of disobedience, we have this commandment. The poorest person, who is contented with his station, is far more happy than a rich man, who covets what he does not yet possess. Thank God for what you already enjoy, and think how much less comfortable your situation would have been, if he had dealt with you after your deservings. Let not your desires wander after forbidden objects. Keep your heart with all diligence, Prov. iv. 23; and pray Incline not my heart to covetousness. Ps. cxix. 36. Collect for St. Matthew's day.-Grant us grace to forsake all covetous desires, and inordinate love of riches, and to follow the same thy Son Jesus Christ. NOTE. ON DISCONTENT. THOUGH Our selfish desires were to raise in us no malignity against our fellow creatures; yet if they tempt us to murmur against our Creator; and either to speak or think ill of that distribution of things, which his Providence hath made; this is great impiety, and rebellion of the heart against God: who hath an absolute right to dispose of the works of his hands as he pleases; and uses it always both with justice and with goodness to us. Were we innocent, we could none of us demand more ad vantages of any sort, than he thought fit to give us: but as we are guilty wretches, far from having a claim to this or that degree of happiness, we are every one liable to severe punishment. And therefore, with the many comforts and blessings which we have now, and the eternal felicity, which, through the mercy of our heavenly Father, the merits of our blessed Redeemer, and the grace of the Holy Spirit, we may, if we will, have hereafter, surely we have no ground to complain of our condition. But further yet: though we may not be conscious of what we shall study to hide from ourselves, that our desires carry us either to behave or wish ill to our neighbours; or to repine against God; still, if they dis turb and agitate our minds, if we are eager and vehement about the objects of them, we are not arrived at the state in which we should be found. Some feeling of this inward tumult, especially on trying occasions, may be unavoidable by fallen man; and more of it natural to one person than another: but, after all, it is voluntary indulgence that gives our appetites, and passions, and fancies, the far greatest share of their dominion. We inflame them, when else they would be moderate: we affect things, for which we have really no liking, merely because they are fashionable: we create imaginary wants to ourselves; and then grow as earnest for what we might do perfectly well without, as if the whole of our felicity consisted in it. This is a very immoral state of mind; and hurries persons, almost irresistibly, into as immoral a course of life. In proportion as worldly inclinations of any kind engage the heart, they exclude from it social affection, compassion, generosity, integrity; and, yet more effectually, love to God and attention to the concerns of our future state. Nor do they almost ever fail to make us at present miserable, as well as wicked. They prey upon our spirits, torment us with perpetual self-dislike, waste our health, sink our character, drive us into a thousand foolish actions to gratify them; and when all is done, can never be gratified, so as to give us any lasting satisfaction First, we shall be full of anxieties and fears; when we have got over these, and obtained our wish, we shall quickly find it comes very short of our expectation: then we shall be cloyed, and tired, and wretchedly languid, till some new craving sets us on work to as little purpose as the former did; or till we are wise enough to see that such pursuits are not the way to happiness. But supposing persons are not violent in pursuing the imagined good things of this world; yet if they be dejected and grieved, that no more of them have fallen to their lot; if they mourn over the inferiority of their condition, and live in a perpetual feeling of affliction (be it ever so calm) on that account; or indeed on account of any cross or disadvan tage whatever, belonging to the present life: this also is a degree, though the lowest and least, yet still a degree, of inordinate desire. For we are not grateful, if, instead of taking our portion of happiness here with cheerfulness, and due acknowldgements for it, we only lament, that it is not, in this or that respect, more considerable; and we are not wise if we imbitter it, be it ever so small, by a fruitless sorrow, instead of making the best of it.-Seeker's Lectures, p. 246. We have now explained all the commandments contained in the two tables of the law; Do not you feel that you have broken them, and are exposed to the curse pronounced upon all transgressors ? Yes; we, as well as all the rest of mankind, have broken them in thought, word, and deed, and are justly condemned. |