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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 Ixxvii. 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 conceiv

ed in the heart; and then actual sins proceed from them in the life; and both of them are abhorred by God, and contrary to bis 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 resolu tion 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 Justs 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 VOL. IV.

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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 or der 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 fu ture 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 af fiction 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,

There are several things which a discontented person is apt to allege in his own vindication, which have a tendency only to enhance his guilt. As,

[1.] When he pretends that his natural temper leads him to be uneasy, so that he cannot, by any means, subdue his passions, or submit to the disposing providence of God.

To which it may be replied; that the corruption of cur nature, and its proneness to sin, is no just excuse for, but ra ther an aggravation of it; whereby it appears to be more deeply rooted in our hearts; and, indeed, our natural inclinations to any sin are increased, by indulging it. Therefore, in this case, we ought rather to be importunate with God, for that grace which may have a tendency to restrain the inordinacy of our affections, and render us willing to acquiesce in the divine dispensations, than to paliate and excuse our sin; which only aggravates the guilt thereof.

[2.] Some, in excuse for their discontented and upeasy frame of spirit, allege; that the injuries which have been offered to them, ought to be resented, that they are such as they are not able to bear; and not to show themselves uneasy under them, would be to encourage persons to insult and trample on them.

But to this it may be replied; that while we complain of injuries done us by men, and are prone to meditate revenge against them, we do not consider the great dishonour that we bring to God, and how much we deserve to be made the monuments of his fury, so that we should not obtain forgiveness from him, who are so prone to resent lesser injuries done to us by our fellow-creatures, Matt. xviii. 23. & seq.

[3.] Others excuse their discontent, by alleging the greatness of their afflictions; that their burden is almost insupportable, so that they are pressed out of measure, above strength, and are ready to say with Job, Even to day is my complaint bitter; my stroke is heavier than my groaning, Job xxiii. 2.

But to this it may be replied; that our afflictions are not so great as our sins, which are the procuring cause thereof; nor are they greater than some that befal others, who are better than ourselves; and, indeed, by indulging a discontented frame of spirit, we render them heavier than they would otherwise

be

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