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.-Ps. 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 discontented cannot be eminently holy while this spirit reigns in them, it is necessary that it be checked by faith and repentance.

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 grudging, 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 forbid den, 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.

The

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. 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 destroy 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 ITAND THE DESERT OF EVERY TRANSGRESSION OF IT.

Man's Inability to Keep the Law.

Q. 82.—Es any man able perfectly to keep the Commandments of God?

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."

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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.

EXPLANATION.

Obs. 275.-Since the fall, no mere man is able, in this life, to keep the commandments of God perfectly.

The perfection which the law of God requires must be absolute perfection, both in heart and life, without the least failure in any respect whatever; and it must flow from a nature perfectly holy, without which a constant and uninterrupted obedience cannot be given to the exceeding broad demands of the law. See Matt. xxii. 37-39. Man, indeed, may please his fancy with a sincere obedience, but this will never save his soul. "Thou shalt love the Lord thy God." How? Imperfectly, though sincerely? No: this will by no means satisfy the law; but with all thy heart, with all thy soul, with all thy strength, and with all thy mind." And whatever the law requires, there must be the highest perfection in degree; for any thing less than this would be disobedience.

This absolute perfection was attainable for the short period which preceded the fall of man; for the ability was stamped upon him at his creation. Eccl. vii. 29.-" God made man upright." And it will be attained by the saints in heaven; for there God's servants shall serve him.

It is said that no mere man is able to keep the commandments of God perfectly, in order that Christ may be excepted, who is not a mere man, but infinitely more than a man, being Immanuel -God with us-God in our nature: and he is excepted, not only because he was able to yield perfect obedience to the law, but because he actually yielded it; and such an obedience, too, as was meritorious of life eternal for all his spiritual seed.-Rom. v. 17-19.

That no mere man can keep the commandments of God perfectly, may be thus proved :

1. Scripture directly proves it in numberless places. See Eccl. vii. 20; John i. 8; James iii. 2; Rom. iii. 9-19; Ps. xiv. and liii., where the corruption and sin of all are largely expressed.

2. We have the testimony of the saints themselves, the excel

lent of the earth, to their sin. Even the most eminent of them acknowledge their sin and corruption; as Abraham, David, Peter, and many others. Now, if their sins are upon record, where is their perfection?

3. We find in the best a principle of corruption, as well as of grace, between which there is a continual struggle,—a struggle which shall last until death put an end to it.-Gal. v. 17.

4. Prayer would be unnecessary, if legal perfection could be attained.

5. Legal perfection is not attainable in this life, because there is no such measure of grace promised as would enable any to keep the commandments of God perfectly. This would be inconsistent with the present state, and with the nature of spiritual growth in grace, which is gradual; for the saints do not attain the full stature of perfect men in Christ Jesus until they arrive at glory.

6. All were included in the covenant made with Adam; and, consequently, all sinned in him and fell with him in his first transgression.

7. Experience attests the universal corruption of mankind.

We may here remark, that there are two very dangerous mistakes into which some fall, from the consideration of this subject:

1. They accuse God of injustice in commanding what is impossible. It is, indeed, now impossible; but once it was not. The sin, however, man's; and God is most just: for, although man has by sin lost his power of obeying, yet God has not lost his right of commanding.

2. They suspend their endeavours after perfection. Because they cannot be perfect, they think that they need not study to be holy; that, seeing perfection is unattainable, they may suspend their endeavours after holiness. But such conduct evinces a total ignorance of the nature of true holiness; for, whenever there is a true knowledge of holiness, there will be an increasing desire after perfection.

Obs. 276.-In this life all men, without exception, daily break the commandments of God, in thought, word, and deed.

1. We daily break them in our thoughts. This is done when our thoughts are sinfully employed, either with reference to God, or to our neighbour, or to ourselves.

2. We daily break them in our words and conversation. This is done when our words are idle and unprofitable; when they dishonour God, and are hurtful to ourselves and to others; when those are spoken which ought not to be uttered; when those are restrained which ought to be spoken; or when they are not delivered in due order.

3. We daily break them in our actions. This is done when