to consider, that we are not without many faults ourselves; which we
would be unwilling, if others knew them, should be divulged. And if it
be doubtful, we, by reporting it, may give occasion to some, to believe
it to be true, without sufficient evidence, whereby our neighbour will
receive real prejudice from that, which, to us, is only matter of
surmize and conjecture. But if, on the other hand, what is reported be
apparently false, the sin is still the greater; and the highest
injustice is hereby offered to the innocent, while we, at the same time,
are guilty of a known and presumptuous sin, by inventing and propagating
it.
_2dly_, Such a way of exposing men answers no good end; nor is it a
means of reclaiming them.
_3dly_, Hereby we lay ourselves open to the censure of others, and by
endeavouring to take away our neighbour’s good name, endanger the loss
of our own.
Footnote 6:
_Mendacium officiosum._
Footnote 7:
This is called _mendacium jocosum_.
Footnote 8:
This is called _mendacium pernitiosum_.
Quest. CXLVI., CXLVII., CXLVIII.
QUEST. CXLVI. _Which is the tenth Commandment?_
ANSW. The tenth Commandment is, [_Thou shalt not covet thy
neighbour’s house, thou shalt not covet thy neighbour’s wife, nor
his man-servant, nor his maid-servant, nor his ox, nor his ass, nor
any thing that is thy neighbour’s._]
QUEST. CXLVII. _What are the duties required in the tenth
Commandment?_
ANSW. The duties required in the tenth Commandment are, such a full
contentment with our own condition, and such a charitable frame of
the whole soul toward our neighbour, as that all our inward motions
and affections touching him tend unto and further all that good
which is his.
QUEST. CXLVIII. _What are the sins forbidden in the tenth
Commandment?_
ANSW. The sins forbidden in the tenth Commandment, are, discontent
with our own estate; envying, and grieving at the good of our
neighbours, together with all inordinate motions and affections to
any thing that is his.
The general design of this commandment, is, to regulate and set bounds
to our desires; and it contains a prohibition of coveting those things,
that belong not to us. It is not to be split into two Commandments, as
the Papists pretend; supposing that, _Thou shalt not covet thy
neighbour’s house_, is the ninth, and, _Thou shalt not covet thy
neighbour’s wife_, &c. is the tenth Commandment; since these are only
particular instances of the breach of the same Commandment, and the
argument taken from the repetition of the words, _Thou shalt not covet_,
is so very weak and inconclusive, that it would hardly have been made
use of by them, had they not thought it necessary, some way or other, to
make up the number ten; having as was observed, under a foregoing head,
determined the second Commandment, not to be distinct from, but an
appendix to the first[9]. But passing this by, we proceed to consider,
I. The duties required therein, which may be reduced to two heads;
1. Contentment with our own condition; by which we are not to understand
that we are to give way to indolence or stupidity, but to exercise a
composure of mind, acquiescing in the divine dispensations in every
condition of life. Thus the apostle says, _I have learned in whatsoever
state I am, therewith to be content_, Phil. iv. 11. And this being
applicable to all sorts of men, we may consider it,
(1.) As a grace that is to be exercised by those who are in prosperous
circumstances in the world. Thus the apostle says, _I know how to
abound_, ver. 12. and to be _full_, as well as to _suffer need_. We
often find, that they who have the greatest share of the good things of
this world, are so far from being satisfied with it, that their
covetousness increaseth in proportion to their substance. But such ought
to consider, that this is most unreasonable and ungrateful; and may
justly provoke God to take away the blessing which he has given them, or
add some circumstances thereunto, that will tend to embitter them; and
it is a giving way to such a temper of mind as renders them really
miserable in the midst of their abundance. But that which we shall
principally consider, is,
(2.) How this grace of contentment is to be exercised by those who are
in an afflicted state, together with the motives and inducements leading
thereunto. And,
[1.] We will suppose persons under bodily weakness or pain, which tends
much to embitter the comforts of life, by which means they are made
uneasy; and, indeed, it is impossible, from the nature of the thing, for
them not to complain, or groan under the burdens that are laid on them,
as the Psalmist did, who speaks of himself as _weary of his groaning_,
Psal. vi. 6. nor is it unlawful, provided they do not repine at, or find
fault with, the methods of God’s providence, in his dealing with them.
Nevertheless there are some things that may induce them to be contented.
_1st_, When they consider, that the body gave occasion to the first
entrance of sin into the world, and bears a part with the soul in all
the sins committed, and guilt contracted thereby. It is therefore no
wonder, when we find that it has its share in those miseries that attend
it.
_2dly_, Bodily diseases are our monitors, to put us in mind of the
frailty of our present state; and therefore, since they are the
harbingers of death, we are hereby forwarned, to prepare for it, as
making sensible advances towards it.
_3dly_, The greatest pains that we are liable to, are far short of what
Christ endured for us; in which respect our afflictions are
comparatively light, and a convincing proof, that they are not certain
indications of our being rejected by God, Eccl. ix. 1.
_4thly_, As God will not lay more on us than he will enable us to bear;
so none of these afflictive dispensations shall have a tendency to
separate the soul from Christ. Though we sometimes complain that this is
a great interruption to the exercise of grace; yet this shall not be
charged upon us as our fault, any otherwise than as it is the effect of
that sin, which is the procuring cause of all affliction.
_5thly_, The heavier our afflictions are at present, the more sweet and
comfortable the heavenly rest will be, to those who have a well-grounded
hope that they shall be brought to it, Job iii. 17. 2 Thess. i. 7. 2
Cor. iv. 17.
[2.] If our condition be low and poor in the world, we are not without
some inducements to be content. For,
_1st_, Poverty is not, in itself, a curse, or inconsistent with the love
of God, since Christ himself submitted to it, 2 Cor. viii. 9. Matt.
viii. 20. and his best saints have been exposed to it, and glorified
God, more than others, under it, 2 Cor. vi. 10.
_2dly_, How poor soever we are, we have more than we brought into the
world with us, or than the richest person can carry out of it, Job i.
21.
_3dly_, They who have least of the world, have more than they deserve,
or than God was under any obligation to give them.
[3.] Suppose we are afflicted in our good name, and do not meet with
that love and esteem from the world, which might be expected; but, on
the other hand, are censured, reproached, and hated by those with whom
we converse. This should not make us, beyond measure, uneasy. For,
_1st_, We have reason to conclude, that the esteem of the world is
precarious and uncertain; and they who most deserve it, have oftentimes
the least of it. Thus our Saviour was one day followed with the caresses
of the multitude, shouting forth their hosannah’s to him; and the next
day the common cry was, crucify him, crucify him. And when the apostle
Paul and Barnabas, had healed the cripple at Lystra, they could, at
first, hardly restrain the people from offering sacrifice to them; but
afterwards they joined with the malicious Jews in stoning them, Acts
xiv. 18, 19. And Paul tells the Galatians, that ‘if it had been
possible, they would have plucked out their eyes, and have given them to
him;’ but a little after this, he complains that he was ‘become their
enemy, because he told them the truth,’ Gal. iv. 15, 16.
_2dly_, The esteem of men is no farther to be desired, than as it may
render us useful to them; and if God is pleased to deny this to us, we
are not to prescribe to him, what measure of respect he shall allot to
us from the world, or usefulness in it.
_3dly_, Let us consider, that we know more evil abounding in our own
hearts than others can charge us with. Therefore, how much soever they
are guilty of injustice to us; yet this affords us a motive to
contentment. Besides we have not brought that honour to God that we
ought; therefore, how just is it for him to deny us that esteem from men
which we desire?
[4.] Suppose we are afflicted in our relations; there are some motives
to contentment. Thus if servants have masters who make their lives
uncomfortable, by their unreasonable demands, or unjust severity, such
ought to consider, that their faithfulness and industry will be approved
of, by God, how much soever it may be disregarded, by men; and a
conscientious discharge of the duties incumbent on them, in the relation
in which they stand, will give them ground to expect a blessing from
God, to whom they are herein said to do service, which shall not go
unrewarded, Eph. vi. 7, 8.
On the other hand, if masters are afflicted, by reason of the stubborn
and unfaithful behaviour, or sloth and negligence, of their servants;
let them enquire, whether this be not the consequence of their not being
so much concerned for their spiritual welfare as they ought, or keeping
up strict religion in their families? or, whether they have not been
more concerned that their servants should obey them, than their great
master, which is in heaven?
Again, if parents have undutiful children, which are a grief of heart to
them; let them consider, as a motive to contentment, whether they have
not formerly neglected their duty to their parents, slighted their
counsels, or disregarded their reproofs? so whether they have not reason
to charge themselves with the iniquity of their youth? and enquire,
whether God be not, herein, writing bitter things against them for it?
or, whether they have not neglected to bring up their children in the
nurture and admonition of the Lord? These considerations will fence
against all repining thoughts at the providence of God, that has brought
these troubles upon them. And, as a farther inducement to make them
easy, let such consider, that if this does not altogether lie at their
door, but, they have been faithful to their children, in praying for,
and instructing them, God may hear their prayers, and set home their
instructions on their hearts, when they themselves are removed out of
the world.
On the other hand, if children have wicked parents, whose conversation
fills them with great uneasiness; let such consider, that this has been
the case of many of God’s faithful servants; such as Hezekiah, Josiah,
and others; and they may be assured, that they shall have no occasion to
use that proverb, ‘The fathers have eaten sour grapes, and the
children’s teeth are set on edge,’ Ezek. xviii. 2.
[5.] If we are afflicted, by reason of the treachery and unfaithfulness
of pretended friends, which wound us in the most tender part, Psal. lv.
12, 13. we may be induced to be content. For,
_1st_, We have no ground to expect perfection in the best of men, nor
that their love and favour is immutable; neither is our conduct always
such, that we do not often forfeit the respect, which we once had from
others.
_2dly_, If our friends deal deceitfully with us, or are unfaithful to
us, without just ground; this is not without the permission of the wise
and over-ruling providence of God, who, sometimes, orders it to take us
off from a dependence upon men, or expecting too much happiness from
them; which is to be sought for only in himself, Isa. ii. 22.
_3dly_, This is our encouragement, when we find a change in the
behaviour of friends towards us, that our chief happiness consists in
the unchangeable love of God, Mal. iii. 6.
[6.] When we are afflicted in the loss of friends, or near relations;
let us consider, as a motive to contentment,
_1st_, That there is no reversing or altering the decree of God, which
fixes the bounds of men’s continuance in this world, Job xiv. 9.
_2dly_, All the comfort we have in friends and relations is a peculiar
blessing from God; and he sometimes afflicts us in the loss of them,
that he may draw off our affections from the best creature-enjoyments,
and we may take up our rest intirely in himself. Moreover, we had never
any reason to look on our friends as immortal, any more than ourselves;
and therefore ought to say as David did when he lost his child, _I shall
go to him, but he shall not return to me_, 2 Sam. xii. 23. and so far as
self-love is concerned herein, we have reason to give a check to the
excess thereof, by the exercise of self-denial, and say with David, _I
was dumb, and opened not my mouth, because thou didst it_, Psal. xxxix.
8. or follow the example of Aaron, concerning whom it is said, that,
when he lost two of his sons at once, by a public and awful stroke of
divine justice, _he held his peace_, Lev. x. 3.
[7.] If we are afflicted by the want of success, or the many
disappointments that attend us, in our lawful callings, in the world, we
have reason, notwithstanding, to be content, if we consider,
_1st_, That it is the sovereign hand of God that orders our condition
therein, as to what respects the success or disappointments that attend
it; therefore we are not to strive against our Maker, or find fault with
his will, who may do what he pleases with his own.
_2dly_, A man’s happiness does not really consist in the abundance of
what he possesses, Luke xii. 15. but rather in his having a heart to use
it aright; therefore we ought to say to ourselves, as God did to Baruch,
_Seekest thou great things for thyself? seek them not_, Jer. xlv. 5.
_3dly_, The world is a scene of vanity; we have no reason to expect too
much from it; and therefore ought not to be dejected at the loss of it;
especially considering that such disappointments are the common lot of
all sorts of men.
_4thly_, The providence of God sometimes denies us the good things of
this world, that we may think it our duty and interest to lay up
treasures in heaven.
[8.] Suppose we meet with afflictions, as to what relates to our
spiritual concerns, as being under divine desertion, or decays of grace,
or want of a sense of the love of God, or those spiritual comforts,
which we once enjoyed from him; in this condition no believer can or
ought to be easy, at least, stupid and unconcerned about it; but, on the
other hand, he ought to be humbled for those sins which may give
occasion to it, and press after the enjoyment of what he is, at present,
deprived of: Nevertheless, contentment, as it is opposed to repining or
quarrelling with God, is his present duty; and there are some
inducements tending thereunto; as,
_1st_, A person may have the truth of grace, when he is destitute of the
comfortable sense thereof.
_2dly_, There are some great and precious promises made to believers, in
this condition, Isa. liv. 7, 8. Psal. cxii. 4.
_3dly_, God has wise ends in this dispensation; for hereby he brings sin
to remembrance, humbles us for it, fences against presumption and
confidence in our own strength, Psal. xxx. 6, 7. He also puts us upon
the exercise of suitable graces, Psal. xlii. 6. and lxxvii. 6. and when
he is pleased to comfort us after such afflictions, we are better
furnished to comfort others in the like case.
2. The next thing required in this Commandment, is, a charitable frame
of spirit towards our neighbour; so that all our inward motions and
affections should lead us to promote and rejoice in his good, 1 Cor.
xiii. 4-7. This charitable frame of spirit ought to be exercised,
(1.) Towards those who excel us in gifts or graces: These they receive
from the hand of providence, as talents to be improved; and therefore,
if they have a greater share thereof than ourselves, more is required of
them in proportion thereunto, Luke xii. 48. If they excel us in grace,
we ought rather to rejoice, that though we bring but little glory to
God, others bring more; and it will afford us an evidence of the truth
of grace, if, while we are humbled under a sense of our own defects, we
are thankful for the honour that is brought to God by others, Gal. i.
23, 24. John iii. 26, 27, 28, 30.
(2.) We ought to exercise a charitable frame of spirit towards those who
are in more prosperous circumstances in the world; not envying,
grieving, or repining at the providence of God, because their condition
therein is better than ours. We are therefore to consider, that the most
flourishing and prosperous condition in the world, is not always the
best, Psal. xxxvii. 16. nor is it without many temptations that often
attend it, 1 Tim. vi. 9. and if it be not improved to the glory of God,
this will bring a greater weight of guilt on their consciences: Whereas,
on the other hand, if we enjoy communion with him, and the blessings of
the upper springs, this is much more desirable than the most prosperous
condition in the world, without it, Psal. xvi. 5, 6. This leads us to
consider,
II. The sins forbidden in this Commandment. And these include in them,
that corrupt fountain from whence the irregularity of our desires
proceeds; or the streams that flow from it, which discover themselves in
the lusts of concupiscence in various instances, as well as in our being
discontented with our own estate.
1. As to the former of these, to wit, the corruption of nature; this
must be considered as contrary to the law of God, and consequently
forbidden in this Commandment. The Pelagians and Papists, indeed,
pretend that the law of God only respects the corruption of our actions
which is to be checked and restrained thereby; and not the internal
habits or principle from whence they proceed; accordingly they take an
estimate hereof from human laws, which only respect the overt acts of
sin, and not those internal inclinations and dispositions which persons
have to commit it: But when we speak of the divine laws, we must not
take our plan from thence; for though man can only judge of outward
actions, God judgeth the heart; and therefore that sin which reigns
there, cannot but be, in the highest degree, offensive to him; and
though the corruption of our nature cannot be altogether prevented or
extirpated, by any prescription in the divine law; yet, this is the
means which God takes, to reprove and humble us for it, Rom. vii. 9.
_Object._ It is objected that the apostle James, in chap. i. 15.
distinguishes between lust and sin; _when lust hath conceived it
bringeth forth sin_; therefore the corruption of nature is not properly
sin; and, consequently not forbidden by the law.
_Answ._ To this it may be replied; that lust may be distinguished from
sin, as the habit or corrupt principle is from the act which it
produces; and therefore, the apostle’s meaning in this scripture is,
that lust, or irregular desires, are first conceived in the heart; and
then actual sins proceed from them in the life; and both of them are
abhorred by God, and contrary to his law: And they seem to be forbidden,
in particular, in this tenth Commandment.
Here we may observe the various methods that corrupt nature takes, in
order to its producing and bringing forth sinful actions. First, the
temptation is offered, either by Satan, or the world, with a specious
pretence of some advantage which may arise from our compliance with it;
and, at the same time we consider not whether it be lawful or unlawful;
and regard not the threatnings that should deter us from it. And, we
sometimes take occasion, from the pernicious examples of the falls and
miscarriages of others, to venture on the commission of the same sins;
pretending that they are, many of them, more acquainted with scripture,
than we are; and there seems to be no ill consequence attending their
commission of those sins: therefore, why may we not give way to them?
And also, that many, who have had more fortitude and resolution than we
can pretend to, have been overcome by the same temptations; therefore it
is in vain for us to strive against them.
Again, corrupt nature sometimes fills the soul with a secret dislike of
the strictness and purity of the law of God; and, at other times, it
suggests that there are some dispensations allowed, in compliance with
the frailty of nature; and therefore, we may venture on the commission
of some sins; At length we take up a resolution that we will try the
experiment, whatever be the consequence thereof. Thus lust brings forth
sin; which, after it has been, for some time indulged, is committed with
greediness, and persisted in with resolution; and, in the end, brings
forth death. And this leads us to consider,
2. The irregularity of those actions, which proceed from the corruption
of our nature, which are sometimes, called the lusts of concupiscence;
whereby, without the least shew of justice, we endeavour to possess
ourselves of those things which belong to our neighbour. Thus Ahab was
restless in his own spirit, till he had got Naboth’s vineyard into his
hand; and, in order thereto, joined in a conspiracy, to take away his
life, 1 Kings xxi. 4. And David coveted his neighbour’s wife; which was
one of the greatest blemishes in his life, and brought with it a long
train of miseries, that attended him in the following part of his reign,
2 Sam. xii. 9-12. And Achan coveted those goods which belonged not to
him, the _wedge of gold_, and the _Babylonish garment_, Josh. vii. 21.
which sin proved his ruin.
This sin of covetousness arises from a being discontented with our
present condition, so that whatever measure of the blessings of
providence we enjoy, we are notwithstanding, filled with disquietude of
mind, because we are destitute of what we are lusting after. This must
be considered as a sin that is attended with very great aggravations.
For,
(1.) It unfits us for the performance of holy duties; prevents the
exercise of those graces, which are necessary in order thereunto; and,
on the other hand, exposes us to manifold temptations, whereby we are
rendered an easy prey to our spiritual enemies.
(2.) It is altogether unlike the temper of the blessed Jesus, who
expressed an entire resignation to the divine will, under the greatest
sufferings, John xviii. 11. Luke xxi. 42. And, indeed, it is a very
great reproach to religion, in general, and a discouragement to those
who are setting their faces towards it, who will be ready to conclude,
from our example, that the consolations of God are small, or that there
is not enough in the promises of the covenant of grace, to quiet our
spirits under their present uneasiness.
(3.) It is to act as though we expected, or desired our portion in this
world, or looked no farther than these present things; which is contrary
to the practice of the best of God’s saints, 2 Cor. iv. 18.
(4.) It tends to cast the utmost contempt on the many mercies we have
received or enjoy, at present, which are, as it were, forgotten in
unthankfulness; and it is a setting aside those blessings which the
gospel gives us to expect.
(5.) It argues an unwillingness to be at God’s disposal, and a leaning
to our own understandings, as though we knew better than him, what was
most conducive to our present and future happiness; and therefore, it is
a tempting God, and grieving his Holy Spirit, which has a tendency to
provoke him to _turn to be our enemy_, and _fight against us_, Isa.
lxiii. 10.
(6.) It deprives us of the present sweetness of other mercies; renders
every providence, in our apprehension, afflictive; and those burdens
which would otherwise be light, almost insupportable.
(7.) If God is pleased to give us what we were discontented and uneasy
for the want of, he often sends some great affliction with it: Thus
Rachel, in a discontented frame, says, _Give me children, or else I
die_, Gen. xxx. 1. she had, indeed, in some respects, her desire of
children; but died in travail with one of them, chap. xxxv. 19.
(8.) It is a sin, which they, who are guilty of, will find it very
difficult to be brought to a thorough conviction of the guilt which they
contract hereby, or a true repentance for it: Thus Jonah, when under a
discontented and uneasy frame of spirit, justified himself, and, as it
were, defied God to do his worst against him; so that when this matter
was charged upon his conscience; _Dost thou well to be angry?_ he
replied, in a very insolent manner, _I do well to be angry, even unto
death_, Jonah iv. 9. The justifying ourselves under such a frame of
spirit, cannot but be highly provoking to God; and whatever we may be
prone to allege in our own behalf, will rather aggravate, than extenuate
the crime.