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ON THE OBSERVANCE OF THE TENTH

COMMANDMENT.

BY JOHN PHILIP WILSON.

(Fourth Essay.)

"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."

BEFORE proceeding to an analysis of the present commandment, I shall, in the first place, touch upon the consequences of its infringement, and the nature, causes, and effects, of the feeling it forbids; to remove those sceptical objections which have been raised, as to the uselessness of forbidding an involuntary feeling, which, if confined within our own bosoms, and not allowed to influence our actions, cannot cause harm to a living creature. This I boldly deny, for whether covetousness be suffered to display itself, or be pent up in our thoughts, it must be productive of bitter results.

The consequence of covetousness is envy, and that one fact would supply the place of an entire commentary upon the tenth commandment, for there is no feeling more completely subversive of the sympathies of the soul, nor, in the extensive range of human passions, is there one more calculated to canker the heart, and awaken in it the direst emotions of enmity and hatred towards our fellow-men than the one mentioned. It is the parent of malice, it steels the soul against the finer and nobler attri butes of her nature, and admits only those bitter feelings which engender the worst of crimes. Envy is, moreover, a mean and grovelling passion, nurtured only by the base and narrow-minded, and expectorating its foul venom on all who become obnoxious to its spleen.

Envy can be the prompter of no noble or daring deeds, as its action is not fierce and sudden, but slow, malignant, and poisonous. Envy inspires not that generous enmity which prompts us to meet our antagonist boldly, face to face, but rather incites the cowardly idea of revenging a fancied grievance by secret murder. Petty in its nature, and conscious of its vile deformity, it borrows the mantle of deceit, and, wearing the mask of amity, will approach its unconscious victim, extending one hand as the pledge of friendship, whilst the other clutches firmly the hilt of the assassin's knife.

The absolute causes of envy are many, but the feeling to which it generally owes its origin is discontent-a feeling which after being wedded to covetousness, acts 2D. SERIES, NO. 19.-VOL. II.

both as parent and nurse, and may be likened to the manure which prepares the soil for the rapid growth of the plant, so soon as the seeds are scattered, and then assists to foster it. True, we may not be sensible of our own imperfection or deficiency in any particular point, whether it be of property or personal qualification, until we perceive a marked superiority in some other person over ourselves; in which case envy is first aroused. Still, I consider the pre-existence of discontent as the more general principle.

With regard, however, to the immediate exciting causes of envy-they depend much upon the character of the man in whose bosom the feeling exists, and upon the station in society which he holds.

An ambitious man, from the natural bias of his disposition, inclines towards power and dignity, and from the wrong channel into which he allows it to flow, and the means of attaining the objects being denied, his desires resolve into envy against those who are in possession of them, and, further, into personal enmity against them, should chance bring the parties into collision. Of this, a good illustration is afforded in the virulence and uncompromising hostility which so often characterize parliamentary debates.

An avaricious man, on the other hand, bounds his wishes by the attainment of wealth; but so insatiable is this lust, that it is doubtful what measure of gold he would consider as wealth, or whether the possession of all the treasures of the East would satisfy it. Few things assist more in the production of envy than avarice, and few things generate an animosity more deadly or more enduring than that passion when thwarted or disappointed. The character of the miser, gloating with sordid and unsocial joy over his treasured heaps of useless gold, and striving with ceaseless exertion to accumulate yet more, has been so often and so fully expatiated upon, and so frequently held up to the scorn and hatred of his fellow-men, that it becomes needless to dwell largely upon the subject here.

Suffice it, therefore, to observe, that avarice begets covetousness,-covetousness hardness of heart, oppression, and dishonesty. The man who regards riches for their own valueless sake alone, and not with reference to the effects they are capable of producing, cannot indulge his ruling passion without imbibing the desire of adding the property of others to swell the contents of his own coffers, and thus arise covetousness and envy, with their consecutive train of crimes and evils.

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The breast of a literary man, of on artist, of a practitioner in any of the learned professions, may be rankled by the success of some more fortunate contemporary, whose superior talent and fame he internally confesses. Let me not here be mistaken, to cast aspersions upon whole bodies generally I allude individually to the envious members of them, who find a just punishment in their own self-created feelings, for no envy is perhaps more keenly felt than that engendered by the consciousness of inferior intellect, to some one we wish to rival or outshine; and, at the same time, no one more industriously and solicitously conceals itself under an affected indifference, or an apparently fair and ready, but in reality hard-wrung acknowledgment of what we would fain deny, with truth and public opinion as our guarantee.

Digressing a moment from individualities, I will observe, that envy, inconsiderable and contemptible as it appears, may be, has been, and will be, the prompter of more general crime and bloodshed than might be imagined, and the cause of widely-spread and national calamity-for example; if one country levies war upon another, may it not be with the unjustifiable motive, of gaining possession of some port or province held by the latter, the locality of which is favourable to certain views of the former; or with the still more reprehensible object of reducing the whole nation to a viceroyalty, or tributary state? History tells us this has often been done, and what is the act but forcible robbery incited by envy of power, and acquisition of territory or revenue? These political crimes are cloaked under the pretext of advantages to accrue to the people at large, although the real cause of them may oftener be traced to the furtherance of the views of a party but even allowing the former reason; as those advantages were theretofore in the rightful possession of another country, the act of wresting them from their owners by superior force, becomes a palpable robbery, and the motive of the act no better and no nobler than covetousness. The principle, I imagine to be reconcileable with no system of ethics, and certainly not with that conveyed by the present commandment.

In a mind so constituted as to be favourable to its encouragement, envy is to be aroused on the slightest causes, and on grounds, too, the most inconsistent and opposite in character. For instance; we covet the vast wealth of some indivi. dual, though we see his brow overcast, and observe his temper sowered by anxiety,

discontent, and a mind ill at ease in the midst of all his riches; and in the next moment the cheek of envy grows yet paler, and the black venom boils up in the heart with a more fearful swell, on hearing the joyous whistle of some poor ploughman who crosses her path, expressive of that content and lightness of heart, from the enjoyment of which her own nature has for ever debarred her.

The immorality of envy, and that it is antithetical to the character of a true Christian and a good citizen, is amply proved by the intrinsic quality of the feeling itself, and the effects which it produces upon the mind.

It cannot exist without engendering a dislike or antipathy, and (according to the circumstances and the individual) a hate as deadly, or perhaps more so than any other feeling whatever. Whether it be excited by the particular possessions or qualifications of any one person, or whether, engendered by general discontent, it be directed against many, from various causes, the effect upon the human heart remains nearly the same. In the former case, our envy concentrates itself into a firm and determined hatred against an individual, and, by gradual workings, may eventually be productive of that frenzy of the mind which leads us to pursue, even to destruction, the object of our envy and abhorrence. In the latter, envy chills and diminishes the warm sympathies of the heart, and resolves itself into a kind of sullen hatred towards our kind, and, seeking darkness and solitude, we batten upon the morose and deadly feeling, as a vulture upon carrion.

All this arises from trenching upon the lightest commandment in appearance, and thus we find that to indulge in envy is to destroy the best part of our nature, by divesting it of charity and brotherly love. The envious man cannot bear to look upon the man he envies as being possessed of the object he covets, and he hesitates not employing any means, however flagitious, for the attainment of that object; and should that prove impossible, this passion, petty, crawling, and viper-like as it is, is so strong and influential as to induce him to go any lengths to ruin the creature he envies, from the splenetic hatred arising out of disappointed villany.

That envy is as foolish as it is petty and malignant, is certain to become apparent when we reflect, that there is no worldly felicity without a mixture of alloy, and none more so than those very objects we are most apt to desire-wealth, power, and fame: consequently, whilst we covet that

which we fondly imagine to be the means of procuring happiness, we forget that it is accompanied by a train of evils and disadvantages inseparable from its nature. Ere then, we allow envy to corrode the kindlier feelings of our nature-ere we torment ourselves with ambitious views, as vain as they are useless, let us remember, that those placed on the brightest and highest pinnacle of human greatness, with riches and power at their command, on whose beck fortune seems to wait, or around whom fame has thrown a halo of glory dazzling to look upon, have more real cause, from the cares and anxieties attending upon their exalted condition, to covet the humble lot of a contented man, whom fortune has placed at the basement, than the latter can possibly have to envy their superior station. "Take heed and beware of covetousness, for a man's life consisteth not in the abundance of the things which he possesseth," Luke xii. 15.

As all worldly happiness is of necessity, and in its own nature, imperfect, so, strictly speaking, there is no condition of man, be it what it may, but has fancied reason to be envious of some other, every state being attended with some peculiar concomitant disadvantages, from which another is free. As a balancing power, however, to the imperfection of sublunary felicity, we have the consolation of reflecting, that misery also is incomplete, man, in his mortal state, not being capable of experiencing the acmé of either for their absolute perfection and completeness, therefore, we must look alone into eternity, and find them in the deserts which await us hereafter.

Let not envy be confounded with, or mistaken for emulation, for they are so distinct in nature as to be almost antithetical: indeed, in their attributes they are positively so; those of the latter being nobility and grandeur of soul-accompanied with a gegenerous acknowledgment of superiority where due, a disdain of rivalry in trifling matters, and an admiration of excellence; and of the former, narrowness of mind, meanness, petty competition, and detraction from worth.

We may admire the profound learning of some person, and the instructive writings which emanate from his pen, as the fruits of that learning, and emulation whispers the wish of obtaining equally deserved celebrity; but should our natural talents prove inadequate to the task we have imposed upon them, emulation still allows us to venerate, laud, and appreciate that which we are not blessed with the power of reaching; whereas, envy would

excite hatred in us against the individual, on account of his possession of those very qualifications we would strive to gain.

There is one kind of emulation which it behoves every one to nourish and encourage-the emulation of great and virtuous actions. But before we engage in this laudable rivalry, we should examine carefully our hearts, and weed it of the dark excrescences of vice which it may nourish, else their baleful influence will poison a well-intended action, and cause us to stop short in the pursuit of virtue, until, becoming impressed with an idea of being incompetent to the task, we abandon it altogether, and rush headlong into an opposite pursuit; or else suffering our awakened emulation to degenerate into envy, we deny the existence of what we cannot reach, thus endeavouring to detract from those, whom praiseworthy perseverance and better conduct have rendered more fortunate.

Having thus shortly set forth to the best of my ability the nature, causes, and effects of envy, it now becomes my duty to point out the intention of the commandment, and the manner of its observance.

The first is evident, to prevent those evils which the wisdom of God foresaw would be, and which events have proved to be, the consequences of desiring that to which we have no claim, or longing after that which God has not thought fit to grant; for, if we regard the present commandment in a broad and comprehensive view, our inference must naturally be, that the prohibition contained in it extends not merely against coveting the actual worldly wealth or possessions of our fellow-creatures, but to envy in general, be the object of what nature soever it may the correctness of this conclusion being sufficiently established by the simple words which finish the decree" or any thing that is his." Corroborative of this, moreover, we shall find that as envy naturally excites in our bosoms feelings of malignity completely at variance with the brotherly love and universal charity inculcated by the Great Founder of the Christian Church, and so repeatedly enforced by His apostles and followers, it cannot in its own nature be good, or productive of good effect.

The tenth precept of the decalogue is, therefore, the protector of the others--the guard, as it were, stationed by the Lord, to receive and repel the first advances of sin. It is a kindly and an easy mandate, by obeying which, we do much towards preventing the further commission of wickedness. It is a gracious and merciful per

suasion, nay, a kind remonstrance, from the Almighty, mildly cautioning us to turn back ere yet it be too late. It contains no menace, but gently points out the course of probity, and by so doing dissuades us from pursuing the road of vice. But if we wilfully disregard the protecting command of the Lord, and, instead of pursuing our road heavenward, turn aside and pass it, we enter the territories of Satan and penetrate at once to the innermost recesses of iniquity, where the total defeat of virtue follows as almost a matter of

course.

With regard to the manner of obedience to the divine edict, I shall only observe, that true contentment, together with resignation to, and confidence in, the dispensations of Providence, are infallible antidotes to the effects of poisonous envy. Whilst we remain cheerfully satisfied with our allotment in life, careful to perform its duties, and unambitious and unenvious of more than it pleases the Almighty in His unerring wisdom to bestow, we shall be blessed with that calm and holy contentment of spirit, which unfailingly attends upon the conviction of having, to the best of the power granted to frail mortality, fulfilled the wishes and intentions of our God, and of having in an important instance followed in the footsteps of virtue, all whose "ways are pleasantness," and all whose "paths are peace." Hence, in reference to spiritual things, we are di. rected to 66 covet earnestly the best gifts;" but this disposition is no longer laudable than while it is turned to hea venly objects.

The placid serenity and peace of mind, which are the fruits of content, are of them selves sufficient inducements to obey the commandment, from the comfort they im. part; and they are also ample evidences of its divine and intrinsic excellence, both of motive and purport, for how strong a contrast exists between the internal conditions of a contented and of an envious man! The breast of the latter is lacerated by splenetic and dreary feelings created by extravagant and useless desires-he regards himself as the most miserable creature in existence, and imagines every one to have an advantage over him in some point of view, his discontent finds vent in murmurs against the supposed injustice and unequal distribution of the favours of Providence, and in the bitterness of his heart he curseth his God!-another awful but probable result→→→ another commandment broken! A decided and generally envious man cannot choose but be unhappy, as no passion is more tor

menting to the possessor; by its constant gnawing action it rots the heart, and renders it morbid and misanthropic, even should it be attended with no more fatal results.

It is needless to expatiate upon the wisdom of Providence in forbidding, not an act, but a feeling, and commanding us to repress a passion which, if allowed to gain an ascendancy, may be the cause of innumerable crimes, according to the circumstances and the individual. The present precept is one amongst the innumerable instances of the care and regard of God Almighty, for us so unworthy of His benefits. It inculcates the deepest respect for the rights of property, by prohibiting, not only the purloining, but the wish to obtain that which does not belong to us, and no slight analogy may be discovered between this commandment and another part of the Holy Scriptures, "Cursed is he that removeth his neighbour's landmark." It warns us against indulging desires which must inevitably lead to sin, as it is plainly to be perceived from the tenor of all the commandments, and the general structure of morality, that the end of our wishes, if prompted by envy, must be unjust; and consequently, their gratification cannot be purchased, unless at the expense of some one or more, most important portions of the decalogue. Do we covet the possession of any property which cannot be gained but by dishonest means? What says the commandment? "Thou shalt not steal;" and if we are induced to break this last mentioned decree, may we not be entangled yet more inextricably in the meshes of sin, and commit murder in defence of our robbery, or to prevent detection?-Do we covet the possession of another man's wife? "Thou shalt not commit adultery."-Do we covet any thing which may be obtained at the expense of a lie? "Thou shalt not bear false witness against thy neighbour ;"and have we not shewn, that disappointed envy, acting upon a gloomy and hardened mind, may produce even blasphemy?

Let us then, if we find envy of our neighbour's property, of his apparent earthly felicity, or of "any thing that is his," gaining the dominion over our better nature-if we feel the insidious serpent distilling corrosive poison in our hearts, let us lift up our voices to the Lord God, and in the words of the Litany exclaim, "From envy, hatred, malice, and all uncha ritableness, Good Lord, deliver us."

London, April, 1832.

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CREATION-NO. IV.

[Second Series.]

(Continued.)

HAVING enlarged upon the works of Elohim during the three first days of creation, we proceed to the fourth day. "And God said, Let there be lights in the firmament of the heaven, to divide the day from the night and let them be for signs, and for seasons, and for days, and years. And let them be for lights in the firmament of the heaven, to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: He made the stars also. And God set them in the firmament of the heaven, to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness and God saw that was good. And the evening and the morning were the fourth day." Or, as it may be rendered: 'Elohim pronounced, Let there be luminaries in the expanse of heaven, dividing between the day and the night; for signs let these be, for seasons, for days and for years and let them be lights in the expanse of heaven; diffusing light throughout the terraqueous! And it was established. Elohim formed two magnificent luminaries; the grander ascendant of day, the inferior of night; and the stars also. And Elohim established them in the expanse of heaven to diffuse light throughout the terraqueous; the ascendants of day and night; separat ing between the light and darkness. Elohim surveyed the whole; and, behold, it was beautifully perfect. The evening was, and the morning was, the fourth day!'

And

During the first three days of creation, Elohim-the Trinity in Unity-was the sun of this universe; and performed what the sun now performs, by His immediate action upon light-the light which He spake into existence. This is clearly set forth by the psalmist, "Then covered He Himself with light as with a garment; when He stretched out the heavens like a curtain; laid the beams of His chambers in the waters; made the clouds His chariots; and walked upon the wings of the wind," Psalm civ.

What the Omnipotent performed in person, during the three first days, He now, on this fourth day, assigns to a delegate, formed for the purpose, viz. the Sun-that magnificent luminary, the ascendant of day. Fitly does this resplendent vicegerent represent its head: the most conspicuous, the most commanding, the most splendid, and the most invigorating object in the visible creation; it shines from day to day, eclipsing all, ce

lestial and terrestrial, in the brightness of its beams, and disclosing to man a radiance unequalled by any, by every object within the scope of his vision. So long as man continues to be local--tied down by the gravity of incarnation to a single sphere, so long will the sun continue to be to him all that splendour can be, conveyed through fleshly organs to the soul. When this mor

tal has put on immortality, and the disembodied spirit becomes an intelligence of light, then will suns, and systems, and worlds, and beings, burst upon him; yea, and glories emanating from Deity, to sense invisible; and amidst the fields of light, will he roam at large, enraptured beyond all conceptions known while incarnate, or for man to know and live. Behold, the half is not yet told unto us; yet we perceive the splendours, and we feel the invigorating beams of the sun, and praise the Creator. Let us, therefore, turn to the question, Whence hath this orb all these?

It does not appear, on the formation of the universe, during the expansion on the second day of creation, that the central orb of this system differed materially, except in magnitude, from all the other orbs therein; but a difference, which distinguishes it from and raises it to an eminence above all the rest, is this day delegated to this orb, and it becomes a magnificent luminary, the ascendant of day; and in answer to the question above, we say, The proper time being come, the great Creator, "covered this orb with light, as with a garment," in a manner similar to that in which He covered Himself, speaking after the manner of men, during the first days of creation, "with light, as with a garment," as appears hereafter-attached, yet flowing, covering, yet not part thereof, nor hiding altogether the orb itself-a robe ennobling, rich and invigorating-a splendid addition, decorating the object enclosed therein, and shining forth to all around—a garment of praise throughout the universe-the crowning robe of creation, worn in houses of the glorious Head, whose vicegerent it is, and whom it radiates forth throughout the ages of time.

The day, however, will arrive, when this resplendent vicegerent will cease to be: for, lo, one older than time, "the Ancient of days, will sit; whose garment is white as snow, and the hair of His head like the pure wool; His throne like the fiery flame, and His wheels as burning fire-a fiery stream issuing and coming forth from before Him; from whose face the earth and the heaven will fly away; and there will be found no place for them." Thus, in the beginning and at the end of time, God

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