Chapter III: Front Matter (3)

[3.] It farther consists, in exclaiming against, and censuring others, for lesser faults, while we allow of greater in ourselves; like those whom our Saviour speaks of, who _behold the mote that is in their brother’s eye, but consider not the beam that is in their own_, Matt. vii. 3, 5. or, according to that proverbial way of speaking, _strain at a gnat, and swallow a camel_. These are very fond of exposing the ignorance of others; though they have no experimental, saving knowledge of divine truth in themselves; or they are very forward, to blame the coldness and lukewarmness which they see in some, while at the same time, that zeal which they express in their whole conduct, is rather to advance themselves, than the glory of God.

[4.] When persons make a gain of godliness, 1 Tim. vi. 5. or of their pretensions to it. Thus Balaam prophesied for a reward; and accordingly it is said, that he _loved the wages of unrighteousness_, 2 Pet. i. 15.

5. When persons make a profession of religion, because it is uppermost, and are ready to despise and cast it off, when it is reproached, or they are like to suffer for it. Thus the Pharisees, how much soever they seemed to embrace Christ, when attending on John’s ministry; yet afterwards, when they saw that this was contrary to their secular interest, they were _offended in him_, and prejudiced against him; and therefore they say, _Have any of the rulers, or of the Pharisees, believed on him_, John vii. 48.

This sin of hypocrisy, which is a practical lie, has a tendency to corrupt and vitiate all our pretensions to religion. It is like the _dead flie_, mentioned by Solomon, _that causeth the ointment of the apothecary to send forth a stinking savour_, Eccl. x. 1. and it will, in the end, bring on those who are guilty of it, many sore judgments; some of which are spiritual. Thus it is said of the Heathen, that _because, when they knew God, they glorified him not as God_, and _did not like to retain him in their knowledge; he gave them up to a reprobate mind, to do those things that are not convenient_, &c. Rom. i. 21, 22, 28. And as for the false hope, and vain confidence, which the hypocrite entertains, this shall leave him in despair and confusion, Job viii. 13,-15. and be attended with unspeakable horror of conscience, chap. xxvii. 18. Isa. xxxiii. 14. Upon which account such are said to _heap up wrath_, and bring on themselves a greater degree of condemnation than others, Job xxxvi. 13. Matt. xxiii. 14. Thus we have considered this Commandment as broken by speaking or acting that which is contrary, or prejudicial, to truth; which leads us,

II. To consider it as forbidding our doing that which is injurious to our neighbour’s good name, either by words or actions; and this is done two ways, either before his face, or behind his back.

1. Doing injury to another, by speaking against him, before his face. It is true, we give him hereby the liberty of vindicating himself. Nevertheless, if the thing be false, which is alleged against him, proceeding from malice and envy, it is a crime of a very heinous nature; and this is done,

(1.) By those, who, in courts of judicature, commence; and carry on malicious prosecutions, in which the plaintiff, the witness, the advocate that manages the cause, the jury that bring in a false verdict, and the judge that passes sentence contrary to law, or evidence, as well as the dictates of his own conscience, with a design to crush and ruin him, who is maliciously prosecuted; these are all notoriously guilty of the breach of this Commandment.

(2.) They may be said to do that which is injurious to our neighbour’s good name, who reproach them in common conversation; which is a sin too much committed in this licentious age, as though men were not accountable to God for what they speak, as well as other parts of the conduct of life. There are several things which persons make the subject of their reproach, _viz._

[1.] The defect and blemishes of nature; such as lameness, blindness, deafness, impediment of speech, meanness of capacity, or actions, which proceed from a degree of distraction. Thus many suppose that the apostle Paul was reproached for some natural deformity in his body, or impediment in his speech, which is inferred from what he says, when he represents some as speaking to this purpose; _His letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible_, 2 Cor. x. 10. And elsewhere, he commends the Galatians for not despising him on this account; _My temptation which was in my flesh, ye despised nor rejected; but ye received me as an angel of God, even as Christ Jesus_, Gal. iv. 14.

Here we may take occasion to speak something of the childrens sin, who reproached Elisha for his baldness, and the punishment that ensued upon it; namely, his _cursing them in the name of the Lord_; and _two and forty_ of them being _torn in pieces by two she-bears out of the wood_, in 2 Kings ii. 23, 24. It may be enquired, by some, whether this was not too great an instance of passion in that holy man, and too severe a punishment inflicted; inasmuch as they who reproached him, are called _little children_. To this it may be answered,

_1st_, That the children were not so little, as not to be able to know their right hand from their left, or to discern between good and evil; for such are not usually trusted out of their parents sight; nor would they have gathered themselves together in a body, or went some distance from the city, on purpose to insult the prophet, as it is plain they did, understand that he was to come there at that time. This argues that they were boys of sufficient age, to commit the most presumptuous sin; and therefore not too young to suffer such a punishment as ensued thereupon.

_2dly_, Their sin was great, in that they mocked a grave old man, who ought to have been honoured for his age, and a prophet, whom they should have esteemed for his character; and in despising him, they despised God, that called and sent him.

_3dly_, Bethel, where they lived, was the chief seat of idolatry, in which these children had been trained up; and it was a prevailing inclination to it, together with an hatred of the true religion, that occasioned their reproaching and casting contempt on the prophet.

_4thly_, The manner of expression argues a great deal of profaneness, _Go up thou bald head_; that is, either go up to Bethel, speaking in an insulting way, as though they should say, You may go there, but you will not be regarded by them; for they value no such men as you are; or rather, it is as though they should say, you pretend that your predecessor Elijah is gone up to heaven, do you go up after him, that you may trouble us no longer with your prophecies; so that those children, though young in years, were hardened in sin; and this was not so much an occasional mocking of the prophet for his baldness, as a public contrivance, and tumultuous opposition to his ministry; which is a very great crime, and accordingly, was attended with a just resentment in the prophet, and that punishment which was inflicted as the consequence thereof.

The aggravations of this sin of reproaching persons for their natural infirmities, are very great. For, it is a finding fault with the workmanship of the God of nature, the thinking meanly of a person for that which is not chargeable on him as a crime, and which he can, by no means redress. It is a censuring those who are, in some respects, objects of compassion; especially if the reproach be levelled against the defects of the mind, or any degree of distraction; and it argues a great deal of pride and unthankfulness to God, for those natural endowments which we have received from him, though we do not improve them to his glory.

[2.] Some reproach persons for their sinful infirmities, and that in such a way, as that they are styled _fools_, who _make a mock of sin_, Prov. xiv. 9. This is done,

_1st_, When we reflect on persons for sins committed before their conversion, which they have repented of, and God has forgiven; and accordingly they should not be now charged against them, as a matter of reproach. Thus the Pharisee reproached the poor penitent woman, who stood weeping at our Saviour’s feet, and said within himself; _If this man were a prophet, he would have known what manner of woman this is that toucheth him, for she is a sinner_, Luke vii. 37-39. which respected not her present, but her former condition.

_2dly_, When they reproach them with levity of spirit, for the sins they are guilty of at present; as when the shameful actions of a drunken man are made the subject of laughter; which ought not to be thought of without regret or pity.

_Object._ To this it may be objected, that sin renders a person vile, and is really a reproach to him; and therefore it may be charged upon him as such; especially since it is said, concerning the righteous man; _in his eyes a vile person is contemned_, Psal. xv. 4.

_Answ._ We are far from asserting, that it is a sin to reprove sin, and shew the person who commits it his vileness, and the reason he has to reproach and charge himself with it, and loath himself for it; therefore,

_1st_, The contempt that is to be cast on a vile person, does not consist in making him the subject of laughter, as though it was a light matter for him thus to dishonour God as he does; for this should occasion grief in all true believers, as the Psalmist says, _I beheld the transgressors and was grieved; because they kept not thy word_, Psal. cxix. 158. But,

_2dly_, When the Psalmist advises to _contemn_ such an one, the meaning is, that we should not make him our intimate, or bosom-friend; or if he be in advanced circumstances, in the world, we are not to flatter him in his sin; whereby, especially when it is public, he forfeits that respect which would otherwise be due to him. In this sense we are to understand Mordecai’s contempt of Haman, Esther iii. 2.

Here we may take occasion to distinguish, between reproving sin, and reproaching persons for it; the former of these is to be done with sorrow of heart, and compassion expressed to the sinner; as our Saviour reproved Jerusalem, and, at the same time, _wept over it_, Luke xix. 41, 42. But, on the other hand, reproach is attended with hatred of, and a secret pleasure taken in his sin and ruin. Again, reproof for sin ought to be with a design to reclaim the offender; whereas reproach tends only to expose, exasperate, and harden him in his sin. Moreover, reproof for sin ought to be given with the greatest seriousness and conviction of the evil and danger ensuing hereupon; whereas they who reproach persons, charge sin on them, as being induced hereunto by their own passions, without any concern for the dishonour which they bring to God and religion hereby, or desire of their repentance and reformation.

[3.] Sometimes that which is the highest ornament, and greatest excellency of a Christian, is turned to his reproach; more particularly,

_1st_, Some have been reproached for extraordinary gifts, which God has been pleased to confer on them. Thus the spirit of prophecy was sometimes reckoned, by profane persons, the effect of distraction, 2 Kings ix. 11. And Joseph was reproached by his brethren, in a taunting way, with the character of a dreamer; because of the prophetic intimation which he had from God, in a dream, concerning the future estate of his family, Gen. xxxvii. 13. And when the apostles were favoured with the extraordinary gift of tongues, and preached to men of different nations, in their own language; _Some were amazed, and others mocked them, and said, These men are full of new wine_, Acts ii. 13.

_2dly_, Raised affections, and extraordinary instances of zeal for the glory of God, have been derided as though they were matter of reproach. Thus Michael reproached David, when he _danced before the ark_, 2 Sam. vi. 20. being induced hereunto by an holy zeal, and transport of joy on this occasion; though he was so far from reckoning it a reproach, that he counted that which she called vile, glorious.

_3dly_, Spiritual experiences of the grace of God, have, sometimes, been turned by those who are strangers to them to their reproach and termed no other than madness. Thus when the apostle Paul related the gracious dealings of God with him in his first conversion, Festus charged him with being _beside himself_, Acts xxvi. 24.

_4thly_, A person’s being made use of by God, to overthrow the kingdom of Satan, has been charged against him, as though it were rebellion. Thus the Jews tell Pilate, when he sought to release Jesus, _If thou let this man go, thou art not Cesar’s friend_, John xix. 12. and that reformation which the apostles were instrumental in making in the world, by preaching the gospel, is styled, _turning the world upside down_, Acts xvii. 6.

_5thly_, Humility of mind in owning our weakness, as not being able to comprehend some divine mysteries contained in the gospel, is reckoned matter of reproach by many, who call it implicit faith, and admitting of the greatest absurdities in matters of religion.

_6thly_, Giving glory to the Spirit, as the author of all grace and peace, and desiring to draw nigh to God in prayer, or engage in other holy duties, by his assistance, is reproached by some, as though it were enthusiasm, and they who desire or are favoured with this privilege, were pretenders to extraordinary revelation.

_7thly_, A being conscientious in abstaining from those sins which abound in a licentious age, or reproving and bearing our testimony against those who are guilty of them, is reproached with the character of hypocrisy, preciseness, and being righteous overmuch.

_8thly_, Separating from communion with a false church, and renouncing those doctrines which tend to pervert the gospel of Christ, is called, by some, heresy. Thus the Papists brand the Protestants with the reproachful name of heretics; to whom we may answer, that this is rather our glory, and confess, that _after the way which they call heresy, so worship we the God of our fathers_, Acts xxiv. 14.

This sin is attended with many aggravations; for God reckons it as a contempt cast on himself, Luke x. 16. and it is a plain intimation, that they who are guilty of it, pretend not to be what they reproach and deride in others, who, if they be in the right way to heaven, these discover that they desire not to come hither. And, in their whole conduct, they act as though they were endeavouring to banish all religion out of the world, by methods of scorn and ridicule; which, if it should take effect, this earth would be but a small degree better than hell.

However, when we are thus reproached for the sake of God and religion, let us not render railing for railing; but look on those who revile us, as objects of pity, 1 Cor. iv. 12, 13. 1 Pet. ii. 23, who do more hurt to themselves than they can do to us, thereby. Moreover, let us reflect on our own sins, which provoke God to suffer this; and beg of him that he would turn this reproach to his own glory, and our good. Thus David did, when he was unjustly and barbarously cursed and railed at by Shimei, 2 Sam. xvi. 10-12. We ought also to esteem religion the more, because of the opposition and contempt that it meets with from the enemies of God; which may, indeed, afford us some evidence of the truth and excellency thereof; as our Saviour says concerning his disciples, _If ye were of the world, the world would love his own; but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you_, John xv. 19.

Again, when we are reviled for the sake of Christ and religion, let us take encouragement from hence, that herein we have the same treatment that he, and all his saints, have met with, Heb. xii. 2, 3. chap. xi. 36. And let us also consider that there are many promises annexed hereunto, Matt. v. 11, 12. 1 Pet. iv. 14. It is also an advantage to our character as Christians; for hereby it appears, that we are not on their side, who are Christ’s avowed enemies; and therefore we should reckon their reproach our glory, Heb. xi. 26, or, as the apostle says, _Take pleasure in reproaches for Christ’s sake_, 2 Cor. xii. 10. or, as it is said elsewhere, _Rejoice, that we are counted worthy to suffer shame for his name_, Acts v. 41. Thus concerning our doing injury to our neighbour, by speaking against him before his face. We shall now consider,

2. The injury that is done to others by speaking against them behind their backs. This they are guilty of, who raise or invent false reports of their neighbours, or spread those which ought to be kept secret, with a design to take away their good name; these are called tale-bearers, back-biters, slanderers, who offer injuries to others, that are not in a capacity of defending themselves, Lev. xix. 16. These malicious reports are oftentimes, indeed, prefaced, with a pretence of great respect to the person whom they speak against. They seem very much surprised at, and sorry for what they are going to relate; and sometimes signify their hope, that it may not be true; and desire, that what they report may be concealed, while they make it their business themselves to divulge it. But this method will not secure their own reputation, while they are endeavouring to ruin that of another. This is done various ways;

(1.) By pretending that a person is guilty of a fault which he is innocent of. Thus our Saviour, and John the Baptist were charged with immoral practices, which there was not the least shadow or pretence for, Matt. xi. 18, 19.

(2.) By divulging a real fault which has been acknowleged and repented of, and therefore ought to be concealed, chap. xvii. 15. or when there is no pretence for making it public; but what arises from malice and hatred of the person.

(3.) By aggravating, or presenting faults worse than they are. Thus Absalom’s sin in murdering Amnon, was very great; but he that brought tidings thereof to David, represented it worse than it was, when he said, that Absalom had _slain all the king’s sons_, 2 Sam. xiii. 30.

(4.) By reporting the bad actions of men, and, at the same time, over-looking and extenuating their good ones, and so not doing them the justice of setting one in the balance against the other.

(5.) By putting the worst and most injurious construction on actions that are really excellent. Thus, because our Saviour admitted Publicans and sinners into his presence, and did them good by his doctrine, the Jews reproached him as though he were a _friend of publicans and sinners_, Matt. xi. 19. taking the word _friend_ in the worst sense, as signifying an approver of them.

(6.) By reporting things, to the prejudice of others, which are grounded on such slender evidence, that they themselves hardly believe them, or, at least, would not, had they not a design to make use thereof, to defame them. Thus Sanballat, in his letter to Nehemiah, tells him, that ‘he and the Jews thought to rebel; and built the wall of Jerusalem, that he might be their king,’ Neh. vi. 6. which, it can hardly be supposed, that the enemy himself gave any credit to. Thus concerning the instances in which persons back-bite, or raise false reports on others.

And, to this we may add, that as they are guilty who raise them; so are they who listen to, and endeavour to propagate them. It is not, indeed, the bare hearing of a report, which, we cannot but think to be attended with malice and slander, that will render us guilty; for that we may not be able to avoid; but it is our encouraging him that raises or spreads it, which renders us guilty; and, particularly, we sin when we hear malicious reports.

[1.] If we conceal them from the party concerned therein, and so deny him the justice of answering what is said against him, in his own vindication.

[2.] When we do not reprove those who make a practice of slandering and back-biting others, in order to our bringing them to shame and repentance; and, most of all, when we contract an intimacy with those who are guilty of this sin, and are too easy in giving credit to what they say, though not supported by sufficient evidence; but, on the other hand, carrying in it the appearance of envy and resentment. Thus concerning the sins forbidden in this Commandment. We shall close this head by proposing some remedies against it. As,

_1st_, If the thing, reported to another’s prejudice, be true, we ought 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.

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 our nature, and its proneness to sin, is no just excuse for, but rather 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 uneasy 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.

[4.] Some pretend, that they are discontented and uneasy because the affliction they are under, was altogether unexpected; and therefore they were unprovided for, and so less able to bear it. To this it may be replied;

_1st_, That a Christian ought daily to expect afflictions in this miserable and sinful world, at least, so far as not to be unprovided for, or think it strange that he should be exercised with them, 1 Pet. iv. 12.

_2dly_, We have received many unlooked for mercies; and therefore, why should we be uneasy because we meet with unexpected afflictions, and not rather set the one against the other.

_4thly_, Some of God’s best children have oftentimes been surprized with afflictive providences, and yet have been enabled to exercise contentment under them. Thus the messengers who brought Job heavy and unexpected tidings of one affliction immediately following another, Job i. 13, & _seq._ did not overthrow his faith, or make him discontented under the hand of God; for, notwithstanding all this, he _worshipped_ and _blessed the name of the Lord_, ver. 20, 21.

[5.] Others allege, that the change which is made in their circumstances in the world, from a prosperous to an afflicted condition of life, is so great, and lies with such weight upon their spirits, that it is impossible for them to be easy under it. But to this it may be answered,

_1st_, That when God gave us the good things we are deprived of, he reserved to himself the liberty of taking them away when he pleased, as designing hereby, to shew his absolute sovereignty over us; and therefore, before this affliction befel us, it was our duty, according to the apostle’s advice, to _rejoice as though we rejoiced not_, and to _use the world as not abusing it_, 1 Cor. vii. 30. and not to think it strange, that we should be deprived of it, inasmuch as _the fashion_ thereof _passeth away_.

_2dly_, The greater variety of conditions in which we have been, or are, in the world, afford more abundant experience of those dealings of God with us, which are designed as an ordinance for our faith; and therefore, instead of being discontented under them, we ought rather to be put hereupon, on the exercise of those graces that are suitable to the change of our condition, as the apostle says, _I know both how to be abased, and I know how to abound_, Phil. iv. 12.

[6.] Some allege, that they have the greatest reason to be discontented, because of the influence which their afflictions have on their spiritual concerns, as they tend to interrupt their communion with God; and they are often ready to fear, that these are indications of his wrath, and, as it were, the beginning of sorrows; which leads them to the very brink of despair.

To this it may be replied; that it is certain nothing more sharpens the edge of afflictions, or has a greater tendency to make us uneasy under them, than such thoughts as these; and not to be sensible hereof, would be an instance of the greatest stupidity; yet let us consider,