4. That we are forbidden to indulge inordinate motions or affections towards any thing that belongs to our neighbour. Col. iii. 5.-" Mortify, therefore, your members which are upon the earth; inordinate affection, evil concupiscence, and covetousness, which is idolatry."

EXPLANATION.

Obs. 272.-The Tenth Commandment forbiddeth all discontentment with our condition in life.

Discontentment with the condition in which Providence hath placed us, includes the following things:-1. Inward rebellion against God's providential will.-Hos. iv. 16. 2. Fretfulness or grief at the disposal of our lot.-1 Kings xxi. 4. 3. Inward displeasure against that condition which God has allotted us.-Job xviii. 4; Jonah iv. 4. Inward blasphemy against God, as if he had been guilty of injustice or cruelty in ordering our lot.-Job ix. 17, 18, x. 16, and xxx. 21; Mal. iii. 13, &c.

The aggravations of this sin of discontentment are these:1. It argues an unwillingness to be at the disposal of God,which is to oppose our own comforts, both here and hereafter. -Gen. xxx. 1, and xlii. 36. 2. It argues that we deem ourselves more competent judges of what is best for us, than God himself.-1 Kings i. 5. 3. This sin must be very heinous, inasmuch as it unfits for glorifying God in this world, and also for duty to all around us.-Esth. v. 11, &c. 4. This sin has many of the most forbidding sins in its train: such as blasphemy against God; atheism,-1 Sam. xxviii.; murder, 1 Kings xxi. 4, &c., Esth. iii.; suicide,-2 Sam. xvii. 23; and even death and hell follow it.

This sin of discontentment with our condition arises from want of faith in the Divine procedure—from not viewing God as a God of faithfulness.

Some of the remedies which ought to be used, in order that this dangerous disease may be healed, are the following 1. The only sovereign remedy is, to take God as our portion and as our reconciled God and Father in Christ; and to give Christ the chief place in our hearts.-Psal. lxxiii. 25, 26, and lxxvi. 4. 2. We must take a view of our mercies amidst all our miseries. 3. Gratitude to God for all his mercies, and a sense of our unworthiness of the least of them, tend much to curb this spirit which possesses so many, and by which they torment themselves and all around them. 4. As the discon

tented cannot be eminently holy while this spirit reigns in them, it is necessary that it be checked by faith and repent

ance.

Obs. 273.-The Tenth Commandment forbiddeth all envying or grieving at the good of our neighbour.

By envying or grieving at the good of our neighbour, we are to understand a repining or grudging at his prosperous circumstances, or any superior privilege which he possesses above ourselves. The advantages which he may have over us, and which may excite repining, envying, and grieving or grudg ing, are such as these :-gifts, graces, relations, wealth, honour, pleasure, &c. But to such as acknowledge an overruling Providence, these things will be no occasion to sin.

We may here remark, that covetousness, the sin here forbidden, is an excessive thirst after what we have not, and what God in his providence does not see meet that we should possess. And this thirst is so great that it cannot be satisfied. See Prov. i. 19. Its nature may be thus briefly described-1. It is diametrically opposite to that spirit of love which we ought to manifest to our neighbour. 2. It is a fostering of pride, to allow the desires to go out after what belongs to our neighbour. 3. It is a continual enemy to one's peace.-Gen. xxxvii. ; Isa. iii. 16. 4. This disposition will restrain all in whom it dwells from aiding their neighbour in any respect; and thus they cannot love their neighbour as themselves.

Obs. 274.—The Tenth Commandment forbiddeth all the inordinate motions or affections which may be in the soul.

By the inordinate motions or affections, which are the source or spring of covetousness, we are to understand not only every unlawful purpose, intention, or desire, which is actually formed in the heart, but even the first motions or risings of corruption in the soul, which appear there before there is any actual commission of the sin here forbidden.-See Col. iii. 5.

This commandment, then, forbids the following things:1. Covetousness of created enjoyments, in inordinate lusting after the things which we ourselves possess. (1.) In respect of having the heart immoderately set upon them.Luke xii. 21, and xiv. 18-20, 26. (2.) In respect of desiring them for themselves, or for a wrong end.-James iv. 3.

(3.) In respect of using them with too much avidity, without regard to necessity or experience, as if we were under their power.-1 Cor. vi. 12; 1 Sam. xiv. 32. (4.) In respect of using them to the hurt of our souls, and to the dishonour of God.-1 Cor. x. 31.

2. Covetousness of created enjoyments, in inordinate lusting after the things which belong to our neighbour. (1.) In respect of desiring what God hath put out of our power.Josh. vii. 21; 2 Sam. xxiii. 15. (2.) In respect of desiring that which is attainable by lawful means, by such as are unlawful, or for an unlawful end.-James v. 3; Jer. xvii. 11. (3.) In respect of desiring it so violently as to disturb our mind until we enjoy it, and render us fretful if we must want it.-Gen. xxx. 1.

This commandment also forbids the corrupt frame of our fallen nature, from which all sinful lustings proceed. 1. As existing in the heart, but not consented to.-Rom. vii. The principle or habit from which sinful actions proceed, is doubtless here forbidden, as well as the actions themselves, which proceed from such corruption; for the law hath for its province the thoughts of the heart, as well as the actions of the life. 2. As consented to in itself, but not in the execution of its desires.-Matt. v. 28; Eccl. vi. 9. 3. As conceiving, contriving, and bringing forth actual sin, in thought, word, and deed.-Matt. xv. 19, 20; James i. 15. 4. As having brought forth continued acts of wickedness to the very point of execution.-1 Sam. xiv. 24, &c., and xxiii. 26; Esth. iii., v., and vi.; Isa. xxxvii.; Acts xvi. 27, and xxi. 31, 32.

We may here remark, that in Scripture, lusts are variously denominated. 1. They are called deceitful lusts,—Eph. iv. 22; because, although they appear to be dormant, they are always waiting an opportunity. 2. They are called hurtful lusts,— 1 Tim. vi. 9; because they are exceedingly dangerous, seeking always to destroy. 3. They are called worldly lusts,—Tit. ii. 12; because they are not of God, but of the world, and of the devil, the god of this world. 4. They are called former lusts,-1 Pet. i. 14; because they reign in every natural man without control. 5. They are said to war against the soul,1 Pet. ii. 11; because they all conspire to destroy the whole man. 6. They are said to war in our members,-James iv. 1; because they are not harmonious among themselves, but like those who compose an army, who may join together to de

stroy an enemy, although they are not harmonious among themselves.

INFERENCES.

From this subject we learn,-1. The duty of resignation to the Divine will. 2. That we ought to love our neighbour as ourselves. 3. That, as the world is fading, we ought to set our affections on things above. 4. That the soul is more valuable than all earthly things. 5. The necessity of the blood of Christ to cleanse from original sin, which is the spring of all actual sin. 6. That sin is still in the best, and will continue to be until death. 7. The necessity of the application of Jesus Christ by faith.

CHAPTER II.

SPECIAL DUTIES WHICH GOD REQUIRES OF MAN UNDER

THE GOSPEL DISPENSATION.

INTRODUCTION-SHOWING MAN'S INABILITY TO KEEP THE MORAL LAW-THAT THERE ARE VARIOUS DEGREES OF GUILT IN BREAKING IT-AND THE DESERT OF EVERY TRANSGRESSION OF IT.

Man's Inability to Keep the Law.

No mere man since the fall is able, in this life, perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed.

ANALYSIS AND PROOFS.

We are here taught,—

1. That no mere man, since the fall, is able, in this life, to keep the commandments of God perfectly. Eccl. vii. 20.— "There is not a just man upon earth that doeth good, and sinneth not."

2. That all men, in this life, break the commandments of God daily. Gen. vi. 5.-" Every imagination of the thoughts of his heart was only evil continually."

3. That we all daily break the commandments of God in our thoughts. Gen. viii. 21.-"The imagination of man's heart is evil from his youth."

4. That we all daily break the commandments of God in our words and conversation. James iii. 8.-" The tongue can no man tame; it is an unruly evil, full of deadly poison."

5. That we all daily break the commandments of God in our actions. Rom. vii. 19.-"The good that I would, I do not; but the evil which I would not, that I do." See also James iii. 2.