there is the external act, the resolution on which it depends, and the inclination or disposition of the mind, which precedes the resolution or determination to act. Now God, in the other commandments, forbids bad actions, and the resolutions, on which they depend, but in the tenth commandment he condemns the very inclinations, which precede bad resolutions. 2. We should farther consider, that there are three sorts of inclinations, or thoughts, which precede the resolution to sin. There are thoughts, which as soon as they occur to our minds, are rejected with horror, so that they make no abiding impression on the soul. The mere occurrence of these thoughts is not sinful. But there are others which make a longer stay in the soul, and which afford it some degree of pleasure, although in the end they are rejected. Now here are the inclinations, or feelings, or emotions, which the law of God condemns in this commandment. There are still others, which, as it were, take up their abode in the soul, and obtain the full consent and approbation of the will; and these are the thoughts which the

2s theirs, are not those which are contemplated in this commandment.. It not only does not contemplate a wicked act, but it does not refer to a formed purpose, resolution, or determination to act wickedly. It specifically refers to a sin short of all these. Its specifick prohibition is of those desires, feelings, motions or dispositions toward evil, which are so resisted as not to produce even a real purpose, or a distinct determination to commit a wicked act, and yet are in their very nature sinful-abhorent to that God, who searches the heart, and "who is of purer eyes than to behold evil." It is in this view of the tenth commandment-the only just one, it is verily believed that the discussion in the lecture is conducted. The subject could not there be so well treated in a

critical way, as in a note; and this note has therefore been added. The verbal criticism it contains seemed necessary. It may be useful to some of our readers, and can do injury to no one.

divine law condemns in the other commandments.

We ought not to doubt that the very inclinations, or motions of the mind towards evil, of which we have spoken, are sinful, since the law of God, in this commandment, condemns them. If we might covet (that is, have lascivious inclinations towards) our neighbour's wife, without criminality, although the law says, "thou shalt not covet," we might also have murderous inclinations without sin, which will scarcely be denied to be a violation of the law, which says, "thou shalt not kill." The Scripture says expressly, "Cursed is every one who continueth not in all things written in the book of the law to do them." But "Thou shalt not covet," is one of the things written in the book of the law. It follows therefore, that the man who violates this commandment is subject to a curse, and consequently that he sins. St. Paul, moreover, in the vii. chap. of his Epistle to the Romans, more than once,, calls coveting a sin. Is it objected, that in the first verse of the following chapter he says, "There is therefore now no condemnation to them that are in Christ Jesus?" I answer, that it is true, nevertheless, that there is in those of whom this is said, a subject of condemnation; but God pardons their sin for his Son's sake. Some also object the passage of St. James, who says, "when lust hath conceived it bringeth forth sin," from which they infer, that lust itself is not a sin. I reply, that it only follows that lust is a sin distinct from that which it brings forth; and as a mother is always of the same nature with her child, so nothing hinders, that lust should be a sin, as well as that its fruit should be one. Since, indeed, every thing begets its like, we have much reason to conclude that lust is a sin, inasmuch as it conceives and brings forth sin. It

is clear that by the sin which coveting brings forth, we are to understand those wicked works which proceed from this source; and that it is the design of the apostle to show in a few words, the progress of iniquity.

It has been said, that it is not in the power of the holiest of men, to prevent the motions of covetousness, and therefore that covetousness is not a sin. I answer,— 1. That those who maintain that covetousness is not a sin in believers, because they have not power to avoid it, cannot deny that it is still far less in the power of unbelievers to avoid it. 2. That the reason alleged in the objection, only proves that the holiest of men are not perfectly renewed in the present life, and therefore that they still sin; but not that covetousness is not a sin. 3. If the objection were well founded, we might, for the same reason say, that a man who, by long practice, had contracted an inveterate habitude of committing a particular crime, would thenceforward not sin at all in committing it.

Thus you perceive, my dear youth, that the doctrine of this sound and eminent theologian is, that all those evil propensities, inclinations, dispositions, thoughts and desires, which exist, or spring up in the mind, but which meet with so much resistance from better principles, that they do not result in actual choice, or effective resolution to do evil-that these are the precise object of prohibition in this tenth commandment; making it to differ from, and constituting the whole difference between, what is forbidden in this commandment, and in the other precepts of the decalogue. On this account, I have thought it right to lay before you so full an explanation of the subject. I confess I had also another reason. I have made it a point in all these lectures, to endeavour to guard you

specially against the errors and false principles which are current, or in danger of becoming popular, in the day in which we live. Now we have had a new theory on "the nature of sin," lately broached in this country, which teaches that "sin, in every form and instance, is reducible to the act of a moral agent, in which he violates a known rule of duty;" or in another form of expressing it, that "there can be no sin but what consists in voluntary action;" or still in another form, that "all sin consists in man's own act of choice." Now if this theory be true, there was, it seems to me, no necessity whatever for the tenth commandment; not at least, if the exposition given of its real and exclusive meaning by Pictêt, and by all other sound and orthodox divines, be just. They say it relates only to those sins which never reach to a real choice of the will, or an effective resolution to do evil. With this our catechism, you will observe, exactly corresponds, declaring that it forbids "all inordinate motions or affections towards any thing that is our neighbour's." But the new theory says, there are no such sins,

that there is not, and cannot be, any sin, antecedent to "the act of a moral agent-to voluntary action

to a man's own act of choice." Alas! and what then did the Apostle Paul mean by "the law in his members, warring against the law of his mind?" What in saying, "when I would do good, evil is present with me?" What, in a word, when he wrote the whole latter part of the vii. chapter of the epistle to the Romans? which extorted from him the pathetick exclamation of the 24th verse, "O wretched man that I am, who shall deliver me from the body of this death?" The apostle himself, in the 7th and 8th verses, and a few that follow them, explains the true import of the remarkable passage of scripture which

closes this chapter of his epistle. "Nay," says he, "I had not known sin but by the law; for I had not known lust, except the law had said, thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence." Here the original words, rendered in our translation lust, covet, and concupiscence, are all the same; except that one is a verb, from which the two which are nouns are derived: so that the literal-I do not say the better rendering of the passage, would be, "I had not known coveting, except the law had said thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of coveting." Read, at your leisure, the excellent commentary of Scott on this passage. I have used it to show what the apostle understands by coveting, which does not so fully appear in the common translation; and especially to show that it was under the influence of the new light, let in on his mind by the regenerating grace of God, that he came to be sensible of those evil thoughts, propensities, desires, and emotions called coveting, which he had never noticed in his unconverted state; but which he now clearly perceived, and which produced the sore conflict that he afterwards describes and bewails. These inclinations and tendencies to a violation of the divine law, were all sinful, although he did not deliberately approve of one of them; nay, although his will and choice resisted them continually, so that he could say, "I delight in the law of God after the inner man." Yes, my young friends, let false metaphysicks teach as they may, the exercised practical Christian has his greatest trial, as the apostle had, in contending against those corrupt propensities and workings of his partially sanctified heart, in which the violations of this tenth commandment essentially consist, but

which, by the grace of God, do not, as a habit, so prevail as to obtain the choice of his will to sin, or an effective resolution to transgress. When they, occasionally, reach to this awful extent, it is only by deep and sore repentance, and a special application to the blood of cleansing, that he gets back to his better state. Therefore, "beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." (To be continued.)

WITHERSPOON ON REGENERATION.

(Continued from page 175.) But, "Pause a little, my soul," saith the convinced sinner, "what tidings are here?" What saith the scripture, "Who shall lay any thing to the charge of God's elect? Unanswerable indeed! Happy, hapPy, thrice happy they, who are the objects of God's everlasting, distinguishing and electing love. But how can I be sure that this includes, or rather does not exclude me? Can I ever hope to read my name written in the Lamb's book of life?" No. But when you confess you cannot read any thing there in your favour, who hath authorized you to suppose any thing there to your prejudice? Secret things belong only to God. We are not permitted to search, and we are not able to comprehend or explain, the infinite depth of the divine councils. But do not things that are revealed belong to us? And how shall we presume to set at variance the secret and revealed will of God? Is not the commission sufficiently extensive? "And he said unto them, go ye into all the world, and preach the gospel to every creature; he that believeth and is baptized, shall be saved; and he that believeth not, shall be damned."* Is not the call unlimit

• Mark xvi. 15, 16.

me, all ye that labour, and are heavy laden, and I will give you rest."* "And Jesus said unto them, I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst." "And in the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink."‡

Can you then entertain any doubt of the call reaching to you, or question your title to rest upon this rock of ages? Behold, we preach unto you Christ crucified; a despised Saviour indeed-" to the Jews a stumbling-block, and to the Greeks foolishness;" but the "power of God, and the wisdom of God for salvation to every one that believeth." There is no guilt so deep, but this precious blood will wash it out. No gift so great, but infinite merit is sufficient to procure it. No nature so polluted, but infinite power is sufficient to renew it. Shall we then any more withhold our approbation, or refuse our consent? Shall not every sinner, burdened with a sense of guilt or danger, intimate his compliance and urge his claim, and say, "Thanks, thanks be to God for his unspeakable gift. It is salvation by the death of Christ, and therefore becoming a holy and a jealous God, with whom evil cannot dwell. It is the same unchangeable God, who enacted the holy law, and who publishes this glorious gospel.-It is salvation by grace, otherwise no child of Adam could have had any claim; and it is meet that the lofty looks of man should be humbled, and the Lord alone exalted in that day. It is salvation to the chief of sinners: I am the man. I hear my character clearly described in the word of God. I can read my name in the general and gracious invitation. I will accept of the of

Matth. xi. 28. † John vi. 35.
John vii. 37.

blessed Saviour as my Lord and my God, as my life and my all."

Once more, perhaps the believer is still staggered, and his faith begins to fail. Astonished at the greatness of the mercy, "he believeth not for joy, and wondereth." He is ready to say, "Might I but hold fast this beginning of my confidence, I would not envy the greatest monarch on earth his throne, his purple, or his sceptre, but would sing the new song put into my mouth, Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests to God and his Father, to him be glory and dominion for ever and ever.' But alas! are not all the promises of salvation only in favour of them that believe? Here then the conclusion may fail. I am sensible of a lamentable weakness and backwardness of mind; and whilst I think I have no doubt of any of the truths of God, I greatly distrust the reality of my own consent and compliance with his will." Do you then really give credit to all the truths of God respecting your own lost condition, and the only way of deliverance. from it? May the Lord himself increase your faith; for if it be so indeed, you are happy and safe. These truths, these alone, are the sure foundation of hope. I am afraid we have all too strong a tendency to look for some encouraging qualification in ourselves, on which we might more securely rest. What is faith? Is it any more than receiving the record which God hath given of his Son, believing the testimony of the Amen, the true and faithful witness? Is not your peace and reconciliation with God, and the sanctification of your natures, expressly provided for in the allsufficiency of Christ, and to him you are assured that you must be indebted for both? What standeth in the way of your comfort then, but either that you do not give cre