Q. 1. What are the fins forbidden in the tenth commandment?

A. The fins forbidden in the tenth commandment, are, r. All difcontentment with our own eftate. 2. All envying the good of our neighbor. 3. All inordinate motions and affections towards any thing that is his.

Q. 2. Wherein doth difcontentment with our own eftate fhew itself?

A. Difcontentment with our own eftate doth fhew itfelf, in our not liking, or not being well pleased with our own prefent condition, in our murmuring and repining, in our vexing and fretting, in our quarrelling and complaining of our condition, and taking no reft nor quiet therein. 1 Kings xxi. 3, 4. And Naboth faid to Ahab, the Lord forbid that I thould give the inheritance of my father unto thee. And Ahab came into his house heavy and displeased; and he laid him down upon his bed, and turned away his face, and would eat no bread.' Efther v. 11. 13. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him. Yet all this availeth me nothing, fo long as I fee Mordecai, the Jew, fitting at the king's gate. Cor. x. 10. Neither murmur ye, as fome of them alfo murmured, and were destroyed of the deftroyer.'

Q. 3. Whence doth difcontentment with our own eftate arife?

A. Difcontentment with our own eftate doth arise, 1. From our not believing, or not trufting the providence of God, who orders every particular circumftance of our eftate and condition, and hath promised to order it for the best. Matth. x. 29, 30, 31. Are not two fparrows fold for a farthing? and one of them shall not fall on the ground without your father. But the very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many fparrows.' 2. From pride and overvaluing ourselves, as if we had fome defert of our own, and fuch high thoughts, as if it were fit that fuch worthy perfons as we are, fhould be in a better condition than that wherein God hath placed us. 3. From a carnal heart, filled with inordinate felf love; which if

God's providence doth not gratify with full provifions for the flesh, it doth vex and grieve, and is difquieted. 4. From inordinate affections unto, and expectations of and from thefe outward things, which caufeth inordinate grief and trouble in the lofs of these things, and great difcontent in the difappointment of what we expected of them, and from them.

Q. 4. How may we be cured of discontentment with our own eftate?

A. We may be cured of difcontentment with our own eftate, by mourning for it, and application of ourselves unto the Lord Jefus Chrift for pardon and healing; and by the diligent ufe of the means before directed, for the attainment of the grace of true contentment.

Q. 5. What is the fecond fin forbidden in the tenth commandment?

A. The fecond fin ́ forbidden in the tenth commandment, is envy. Gal. v. 26. Let us not be defirous of vair-glory, provoking one another, envying one another.'

6. What is envy?

A. Envy is a grief at another's good, when the parts and gifts of the mind, or ftrength and beauty of the body, or the wealth and outward profperity, or the esteem and honor, or any good thing which another hath, more than ourselves, is a grief and trouble unto us. Pfal. cxii. 9, 10. His horn fhall be exalted with honor. The wicked fhall fee it, and be grieved: he fhall gnash with his teeth, and melt away.' Neh. ii. 10. • When Sanballat and Tobiah heard it, it grieved them exccedingly, that there was come a man to feek the welfare of the children of Ifrael.' iQ. 7. Why ought we to forbear envying one another ?

A. We ought to forbear envying one another, 1. Because this fin is very offenfive unto God, reflecting great dishonor upon his goodness. Matth. xx. 15. Is thine eye evil, because I am good.' 2. Because this fin is promoted by, and makes us like the devil, that envious spirit. John viii. 44. Ye are of your father the devil, and the lufts of your father ye will do.' 3. Because this fin of envy is heart-murder, and the fpring of much ftrife and contention, and of much evil and mifchief, which we fhall be:

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ready to do unto those whom we envy. James iii. 16. "Where envy and ftrife is, there is confufion, and every evil work.' 4. Because this fin of envy is very injurious unto ourselves: I. To our bodies; it caufeth a wasting and decay, and is the foundation of many diftempers and difeafes, where it doth prevail. Prov. xiv. 30. Envy is the rottennefs of the bones.' To our fouls; it puts our fouls out of frame, and unfits us for the duties of God's worship.' 1 Peter ii. 1, 2. Wherefore, laying afide all malice, and all guile, and hypocrifies and envies, and all evil speakings, as new born babes, defire the fincere milk of the word, that ye may grow thereby.' 3. To both body and foul; being fuch a fin, as, without repentance, and the mortification of it, will destroy both body and foul in hell.

Q. 8. How may we be delivered from the fin of envy ? A. We may be delivered from the fin of envy, 1. By conviction of its evil, and hearty grief for it. 2. By ap plication of the blood of Chrift through faith, for the cleanfing of our hearts from it. 1 John i. 7. The blood of Chrift cleanseth us from all fin.' 3. By cordial love. and charity towards our neighbor. 1 Cor. xiii. 4. • Charity fuffereth long, and is kind; charity envieth not.' 4. By the indwelling of the Spirit, through whom alone this fin can be mortified and subdued. Rom. viii. 13. • If ye through the Spirit do mortify the deeds of the body, ye fhall live.'

Q.9. What is the third fin which the tenth commandments doth forbid?

A. The third fin which the tenth commandment doth forbid, is all inordinate motions and affections towards any thing that is our neighbor's. Col. ii. 5. Mortify therefore your members which are upon the earth; f^rnication, uncleannefs, inordinate affections, evil concupi fcence, and covetousness, which is idolatry.'

Q. 10. What special inordinate motion and affection is for bidden in this commandment?

A. The fpecial inordinate motion and affection, which is forbidden in this commandment, is, coveting that which is our neighbor's, either his house, or wife, or man-fer vant, or maid fervant, or ox, or afs, or any thing that is his..

Q 11. Why ought we not to covet any thing which is our neighbor's.

A. We ought not to covet any thing which is our neighbor's, 1. Becaufe God hath directly forbidden it. 2. Because it is both uncharitableness and injuftice towards our neighbor, to covet any thing that is his. 3. Because we lofe the comfort of that which is our own, by coveting and inordinately defiring that which is anoth

er's.

Q. 12. Doth this tenth commandment forbid only the actual. coveting that which is another's ?

A. The tenth commandment doth not only forbid the actual coveting that which is another's, but also all habitual inclinations hereunto, and all those inordinate motions of the spirit this way, which do precede the confent of the will, which is part of original fin, with which human nature is univerfally polluted and depraved.

LXXXII. Quest. Is any man able perfectly to keep the commandments of God?

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

Q. 1. What is it perfectly to keep the commandments of God?

A. To keep perfectly the commandments of God, is to keep all the commandments of God, and at all times, without the leaft breach of them, in regard of difpofition, inclination, thought, affection, word, or converfation.

Q. 2. Was ever any man able perfectly to keep the com mandments of God?

A. Before the fall, the firft man Adam was able per fectly to keep God's commandments, he having power given unto him in the first creation, to fulfil the condition of the first covenant of works, which required perfect obedience; but fince the fall no mere man is able to do this.

Q. 3. Was not the Lord Jefus Chrift able perfectly to keep the commandments of God?

A. The Lord Jefus Chrift was both able, and alfo did perfectly keep the commandments of God, but he was not a mere man, being both God and man in one person.

Heb. iv. 15. He was in all points tempted like as we are, yet without fin.' Rom. ix. 5. Whofe are the fathers, and of whom, as concerning the flesh, Chrift came, who is over all, God bleffed forever.'

Q. 4. Shall ever any mere man be able perfectly to keep God's commandments ?

A. The faints, who are mere men, though not in this life, yet hereafter in heaven, fhall be made perfect themfelves, and be enabled perfectly to obey God in whatfoever it is that he fhall require of them. Heb. xii. 22, 23. 'We are come to Mount Sion to the heavenly Jerufalem, to an innumerable company of angels, to the general assembly and church of the first-born, and to the spir-its of juft men made perfect.'

Q. 5. Do not the faints on earth keep the commandments of God?

A. The faints on earth do keep the commandments of God fincerely, but not perfectly. 2 Cor. i. 12. For our rejoicing is this, the teftimony of our confcience, that in godly fincerity we have had our converfation in this world.' Pfal, cxxx. 3. If thou, Lord, shouldst mark iniquities, O Lord, who fhall ftand.'

Q. 6. Do no faints attain perfection here in this life?

A. 1. All faints ought to endeavor after perfection, and that they may attain higher and higher degrees thereof. Matth. v. 48. Be ye therefore perfect as your Father which is in heaven is perfect. 2. No faints on earth ever did attain abfolute perfection, fo as to obey God in all things, at all times, without any fin.'

Q. 7. How do you prove that no faints ever did altain perfection in this life?"

4. That no faints did ever attain perfection in this life, may be proved, 1. Because the best of faints, in this life, are renewed but in part, and have remainders of flesh and corruption, which do rebel and war against the Spirit, and renewed part in them. Gal. v. 17. For the flesh lufteth against the Spirit, and the Spirit against the flesh :and these are contrary the one to the other: fo that ye cannot do the things that ye would.' 2. Because the fcripture telleth us exprefsly, that none are without fin ;' and that fuch are deceivers of themfelves and make God.