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thing that is thy neighbour's: whereby it appears, that this command looks through all the other commandments of the second table, and so condemns all inordinate desire of any object whatsoever. And therefore the Papists dividing this command into two is absurd, and but a trick invented to atone for their confounding the first and second. While this command says, nor any thing, it says, Thou shalt not only not dishonour thy neighbour by insolent and contemptuous behaviour, but there shall not be a desire in thy heart, saying, O that his place and poft were mine, as in the 5th command; nor, o that I had his health and strength, as in the 6th; nor bis reputation and esteem, as in the oth; though you have no deliberate design or delire to wrong him in these,

I do not wonder, if fome are surprifed at this, and say, Are these fins ? for indeed this command goes deeper than the rest ; and if it did not fo, it would be fuperfluous; for you see it aims not at any new object, but holds by the objects of the former commands; therefore it must look to some more inward and less noticed motions of the heart than the rest do. And therefore Paul, though he learned the law at the school of divinity under Gamaliel, a profeffor of it, yet, till he learned it over again at the school of the Spirit, holding it out in its spirituality and extent, he did not know these things to be fin, Rom. vii. 7. It was this command brought home to his conscience, that let him fee that luft to be fin which he saw not before.

And seeing this is a command of the second table, and ourselves are our nearest neighbour, the lutt or ioordinate defire of those things that are our own must be condemned here, as well as lufting after what is not ours. So much

for the negative part of this command, which in effect is this, Thou halt not be in the least disfatisfied with thy own present condition in the

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world, nor have any inordinate motion in thy heart
to that which is thy own or thy neighbour's.

The positive part is implied, and that is, Thou
fhalt be fully content with thy own lot, whatever
it be, and arrest thy heart within the bounds that
God has inclofed it in, bearing a charitable dispo-
fition to thy neighbour and what is his. For all co-
vetousness implies a discontent with our own condi-

" What is required in the tenth command




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Ans. “ The tenth commandment requireth full
5 contentment with our own condition, with a
right and charitable frame of spirit toward our
neighbour, and all that is his.”
Here I shall consider the duty of this command
as it refpects,

1. Ourselves.
2. Our neighbour.
3. The root of fin.
I. I shall consider the duty of this command as it
respects ourselves. If we consider, that this com-
mand forbidding coveting in the general, says in
effect these two things, 1. Thou shalt not covet or
luft after what thon haft; nor, 2. What thou want-
est; the great duty of this command with respect
to ourselves will appear to be twofold.

First, A thorough weanedness from and indiffer-
ency to all those things that we have, in which our
desires may be too eager. There are some things
whereof our desire cannot be too much, as of God,
Chrift, grace, victory over fin, and therefore we
read of a holy lusting, Gal. v. 17. The renewed
part not only desires, but eagerly add greedily gapes
for perfect holiness and entire victory over tin.
This is holy lusting, where there is no fear of ex-
cess, although indeed even that may degenerate,
when our own ease that is difturbed by sin may be
more in our view than the finfulness of lin; and in

this respect these luftings are mixed, and therefore finful and humbling in the best; and they are so far contrary to this command, as they are lufting after ease, more than conformity to the holy will and nature of God.

There are other things to which our desires may be carried out too eagerly and inordinately; and the desire of them is lawful, but the coveting or lufting after them, which is the inordinate desire of them, is here forbidden. Thus, we may fin not only in the inordinate desire of sensual things, as meat, drink, &c. but in rational things, as honour, e. steem, &c. The desire of these things is not finful, but there is a luft of them which is fo.

Now, in opposition to this, we must be thoroughly weaned from and holily indifferent to these things, not only when we want them, for that falls in with contentment, but when we have them. So should one be to his own house, wife, servants, doc. and any thing that is his; keeping our love to, desire after, and joy in them, within due bounds, as the pfalmist did, Psal. cxxxi. 2. Surely I have behaved and quieted myself as a child that is weaned of his mother.: my soul is even as a weaned child. We may take it up in these four things following.

1. The heart's fitting loose to them, so as the heart and they may fall asunder as things closely joined, yet not glued, when God shall be pleased to take them from us. For if they must needs be rent from us, it is an argument that our love to them was indeed a luft towards them. Therefore this disposition is called a hating of them, Luke xiv. 26. ; for things that we have, we can part with, without their tearing as it were a piece of our heart away with them. We can say little on this piercing com. mand, but what will be counted hard sayings, by all that have not a clear view of the transcendent purity of the law, which is carried to the height in this coinmand, bucause to the root, the corruption of

our nature. And that corruption we must still keep in view here, or we will do no good with it.

2. The heart's looking for no more from them than God has put in them. God has made created things as inns in the way to himself, where a person may be refreshed, but not as a resting place, where the heart is to dwell. For the desire is inordinate when the man seeks his reft and satisfaction in these things instead of God, Psal. iv. 6. The corrupt judgement magnifies earthly things, and looks on hadows as substances; and then the corrupt affections grasp them as such, and after a thousand disappointments lust after them still, Ir. lvii. 10.

3. The soul's standing on other ground, when these things stand entire about the man; drawing its support from God as the fountain, even when created ftreams are running full, 1 Sam. ii. 1. Pfal. xviii. 46. The world's good things must not be thy good things, Luke xvi. 25. Thou mayst love them as a friend, but not be wedded to them as a husband; use them as a staff, yet not as the staff of, thy life, but a staff in thy hand; but by no means as a pillar to build on them the weight of thy comfort and satisfaction.

4. The using of them passingly. We must not dip too far in the use of them. Lawful desire and delight like Peter walks softly over these waters, but luft shines in them ; in the one there is a holy carelessness, in the other a greedy gripe. The apostle livelily describes this weanedness, i Cor. vii. 29. 30. 31. . It remaineth, that both.they that have wives, be as though they had none'; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they polleled not ; and they that use this world, as not abusing it : for the fashion of this world paseth away. The violent pulse of the soul in our high-bended hopes, perplexing racking fears, vehement love , swelling joy, and overmuch forrow about these matters, is a fad VOL. III.


symptom of the distemper of natural corruption that has seized all Adam's fons. The greedy appe. tite that the heart is carried with to these things, is a fad sign of an unweaned soul.

A man may have a sinful luft to his meat, which yet is neceffary to support his body; and a lust in the using of it, as those of the old world, Matth. xxiv. 38. 1 Sam. xiv.

32. The dogs of Egypt, they fay, lap the water of the river Nile running, for fear of the crocodiles; for not only in every berry of the vine, but in all created things there is a devil. See how the Lord tried the people, Judg. vii. 6. And the number of them that lapped, putting their hand to their mouth, were three hundred men : but all the rest of the people bowed down upon their knees to drink water.

All these things the law requires in their perfection, without the least mixture. Where is the clean man to cast a stone at the rest ? It muft be on a very tranlient glance of the heart that men fay. The world is not their temptation, they care not for the world. For a view of the spirituality of the law would make us fee that the world is fixed in our hearts, and only grace can loose it at the root, and only death can cast it over the hedge.

Secondly, A full contentment with our own condition. As for the fin in our condition, it is not from God, and there is no good in it; we are not called to be content with it, because it is not the condition which God fet us in. But whatever elle be in our condition, we are obliged to be content with it, because so is the will of God that we should be in it. Every one is to look on his condition, as the paradise that God has set him down in; and though it be planted with thorns and briers, he must not look over the hedge ; for thou shalt riot covet. Though that which is wanting in thy condition cannot be numbered, and that which is crooked cannot be made straight, yet none of these things

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