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 opposed a resistance to the keenness of desire, which excites to every evil, but which, blunted in some degree by virtue of this law, is felt less acutely; that thus freed from the annoying importunity of the passions, we may devote more time to the performance of the numerous and important duties of piety and religion which we owe to God.

Nor is this the only lesson of instruction which we derive from this commandment: it also teaches us that this divine law is to be observed not only by the external performance of the duties which it enforces, but also by the internal concurrence of the mind: so that between divine and human laws there is this difference, that human laws are fulfilled by an external compliance alone, whereas the laws of God (God sees the heart) require purity of heart, sincere and undefiled integrity of soul. The law of God, therefore, is a sort of mirror, in which we be hold the corruption of our own nature; and hence these words of the Apostle: " I had not known concupiscence, if the law did not say: thou shall not covet." Concupiscence, which is the fuel of sin, and which originated in sin, is always inherent in our fallen nature: from it we know that we are born in sin; and, therefore, do we humbly fly for assistance to him, who alone can efface the stains of sin.

In common with the other commandments these also are partly mandatory, partly prohibitory. With regard to the prohibitory part, the pastor will make known to the faithful what sort of concupiscence is prohibited by this law, lest some may consider that which is not sinful to be sinful, such as the concupiscence mentioned by the Apostle, when he says: "The flesh lusteth against the spirit;" and that which was the object of David's most earnest desires: " My soul hath coveted to long for thy justifications at all times." Concupiscence, then, is a certain commotion and impulse of the mind, urging to the desire of pleasures which it does not actually enjoy; and as the other propensities of the soul are not always sinful, neither is the impulse of concupiscence. It is not, for instance, sinful to desire meat and drink, when cold to wish for warmth, when warm to wish to become cool. This species of concupiscence was originally implanted in the human breast by the Author of Nature; but, in consequence of primeval prevarication, it passed the limits prescribed by Nature, and became so depraved, that it frequently excites to the desire of those things, which conflict with the spirit, and are repugnant to reason. How ever, if well regulated, and kept within proper bounds, it is still the source of many blessings to the world.

In the first place, it prompts us by fervent prayer to supplicate God, and humbly to beg of him those things, which are the objects of our most earnest desires. Prayer is the interpreter of our wishes; and did not this well regulated concupiscence exist within us, Christians would not so often address the