conceived, it will bring forth sin, and sin finished will bring forth death.

3. Because (as we see) the very concupiscence itself, though it proceed no further, pollutes and leaves a stain behind it: this calls for our diligence, to seek that renovation and habitual purity of heart infused from above, and the daily increase of it, being begun, that may free us more and more from that depraved concupiscence and the defilements of it. Think it not enough to cleanse the tongue and the hands, but, above all, endeavour for cleanness of heart, and that will keep all the rest clean. James iv. 8; Jer. iv. 14.

The concupiscence particularly here forbidden, we see, is an inordinate desire, or the least beginning of such a desire of those outward things that belong not to us-Thy neighbour's house, &c.; for all breach of the other commandments of this second table have their rise and beginning from such desire; therefore this is set last, as the hedge to guard all the rest from violation: for certainly he that flies the least motion of a wrongful thought, will never proceed to any injurious word or action. So, then, this commandment is broken by the least envious look upon any good of others, or the least bendings of mind after it for ourselves, and by that common mischief of self-love, as the very thing that gives life to all such undue desires, and by that common folly of discontent at our own estate, which begets a wishing for that of others; and this, though it be not joined with an express desire of their loss or hurt, yet because it is the seed and principle of injustice, therefore it is sinful, and here forbidden.

And, on the contrary, much of the observance of this precept lies in that αυτάρκεια, that contentedness and satisfaction of mind with our own estate, which will surely keep us free from this disordered coveting. Therefore primely labour to have that wise and sweet contentation dwelling within you, and banish all con

trary thoughts, by these and other such-like considerations.

1. If you do indeed believe that it is the sovereign hand of God that divides to the nations their inheritance, as Moses speaks, Deut. xxxii. 8, and so likewise to particular men, that he carves to every one their condition and place in the world, you cannot but think he hath done it more wisely than men could do for themselves. They could never agree upon it; every man would think it best for himself to be in the best and highest condition, and that is not possible; but it is best for the making up of the universe, that there be those differences God hath made, and from the highest to the lowest he hath set each one in that station he thought good. There is not a common soldier in an army but would wish to be a commander, and so if each might have his will, all would command and none obey. The like holds in masters and servants, and in all such other differences. So, then, seeing those differences are in the world, and seeing it wholly belongs to Him that rules the world to dispose of them, our part is no more but contentedly to accept of his disposal, and to serve him in the station where he hath set us.

2. If you be such as have evidence you are the children of God, then you know he doth not only allot your condition wisely, but withal in peculiar love and favour; he perfectly knows what outward estate is particularly fittest for you, and will conduce most to your highest good, and will not miss to give you that and no other. And certainly it is true in matter of estate, as of our garments, not that which is largest, but that which fits us best, is best for us.

3. Consider, that no outward condition hath contentment in it of itself; this must arise from somewhat within. Men see the great attendance and train of servants that wait upon princes and other great persons, but they see not the train of cares and perplexing thoughts that many times go along too, and are more inseparable attendants than any of the rest:

they see their fine clothes and stately buildings, but they see not the secret malcontents and vexations that dwell with them, and are the very linings of their rich apparel. Light things often discontent them look but on their very pastimes and recreations; they are sometimes as much troubled with disappointment in those, as the poor man is wearied with his labour. It was not a much greater cross that vexed Haman; all his advancement availed not without Mordecai's courtesy: a strange disease, that he felt more the pain of another man's stiff knee, than the contentment of all his honours. But whoso knew their deeper vexations would admire them less, when crossed in their ambition or friends, or the husband and wife not finding that harmony of dispositions and affections: few or none but have something that a man would willingly leave out, if he were, for his wish, to be in their condition. The shorter and surer way then to contentment, is, to be contentedly what he is.

4. Consider those that are below you, and in a far meaner condition, and by that argue yourself not only to contentment, but to thankfulness. We pervert all: when we look below us, it raises our pride; and when above us, it casts us into discontent; might we not as well contrary wise draw humility out of the one, and contentment out of the other?

5. Seek to be assured that God is yours; then whatsoever others possess, you will be sure not to covet it, nor envy them. Those that have most, you will pity, if they want him; and those that have him, you will have no envy at them for sharing with you, but love them the more: for that Infinite Good is enough for all that choose him, and none do so but those whom he hath first chosen in eternal love.

DISCOURSE

ON

MATTHEW xxii. 37-39:

Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; and thy neighbour as thyself.

THE wisdom and meekness of our Saviour is the more remarkable, and shines the brighter, by the malice of his adversaries; and their cavils and tempting questions occasion our benefit and instruction: Thus here.

We see the words are the sum of the whole law, and they are taken out of the book of the law: they are called two commandments; the former is the sum of the first, the latter of the second table. Thou shalt love the Lord thy God, &c. That is, says our Saviour, the first and great commandment. Our first obligement is to God, and, through him and for his sake, to men: The second like to it.

Seems it not rather contrary than like to the former? Whereas in the former the whole stream of love is directed in one undivided current towards God, this other commandment seems to cut up a new channel for it, and to turn a great part of it to men-Thy neighbour as thyself. No, they are not contrary, if we take them right; yea, they do not only agree, but are inseparable; they do not divide our love, but they set it in its right course; first wholly to God, as the sovereign good, and only for himself worthy to be loved, and then back from him it is, according to his own will, derived downwards to our neighbour; for then only we love both ourselves and others aright,

when we make our love to him the reason and the rule of both. So, then, our love is to be immediately divided betwixt him and our neighbour, or any creature, but is first all to be bestowed on him, and then he diffuses by way of reflexion so much of it upon others as he thinks fit; being all in his hands, it is at his disposal, and that which he disposes elsewhere as here, (Thou shalt love thy neighbour as thyself,) it is not taken off from him, but abiding still in him, as in its natural place: as light doth in the sun, flows forth from him by such an emanation as divides it not; as beams flow forth from the sun and enlighten the air, and yet are not cut off from it.

So, then, the second is like unto the first, because it springs from it, and depends on it; it commands the same affection: love in the former placed on God, and in this extended from him to our neighbour. And like in this too, that as the former is the sum of the first table, and so the first and great commandment; so this is the sum of the second table, and therefore next unto it in greatness and importance.

All the precepts that can be found in the law and prophets are reducible to these, and all obedience, depends upon this love. 1. Consider this, how those are the sum of this law. 2. Particularly in themselves.

Not only because it is love facilitates all obedience and is the true principle of it, that makes it both easy to us, and acceptable to God; but besides this, that love disposes the soul for all kind of obedience, this very act of love is in effect all that is commanded in the law. For the first laid to the first table, it is so much one with the first commandment, that it expresses most fitly the positive of it, opposite to that which is there forbidden-" Thou shalt have no other Gods before me, but thou shalt have me alone for thy God, or bestow all divine affection, and all worship

* Minus enim te amat, qui aliquid præter te amat, et non propter te, Incipiat homo amare Dcum, et non amabit in homine nisi Deum. Augustine.