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tual purity of heart infused from above, and the daily increase of it, being begun, that may free us more and more from that depraved concupiscence and the defilements of it. Think it not enough to cleanse the tongue and the hands, but above all, endeavour for cleanness of heart, and that will keep all the rest clean, See Jam. iv. 8. Jer. iv. 14.

The concupiscence particularly here forbidden, we see, is an inordinate desire, or the least beginning of such a desire, of those outward things which belong not to us, Thy neighbour's house, &c. For all breach of the other Commandments of this second Table, have their rise and beginning from such a desire; therefore, this is set last, as the hedge to guard all the rest from violation. For certainly, he that flees the least motion of a wrongful thought, will never proceed to any injurious word or action. So then, this Commandment is broken by the least envious look upon any good of others, or the least bendings of mind after it for ourselves; and by that common mischief of self-love, as the very thing which gives life to all such undue desires; and by that common folly of discontent at our own estate, which begets a wishing for that of others; and this, though it be not joined with an express desire of their loss or hurt, yet, because it is the seed and principle of injustice, therefore it is sinful, and here forbidden.

And, on the contrary, much of the observance of this Precept lies in that airágnug, that contentedness and satisfaction of mind with our own estate, which will surely keep us free from this disordered coveting. Therefore, chiefly labour to have that wise and sweet contentation dwelling within you, and banish all contrary thoughts, by these and other such like considerations:

1. If you do indeed believe that it is the sovereign Hand of God that divides to the nations their inheritance, as Moses speaks, Deut. xxxii. 8, and so, likewise, to particular men, that He carves to every one their condition and place in the world, you cannot but think He hath done it more wisely than men could do for themselves. They could never agree upon it:

every man would think it best for himself to be in the best and highest condition; and that is not possible. But it is best for the making up of the universe, that there be those differences God hath made, and, from the highest to the lowest, He hath set each one in that station He thought good. There is not a common soldier in an army, but would wish to be a commander, and so, if each might have his will, all would command, and none obey. The like holds in masters and servants, and in all such other differences. So then, seeing those differences are in the world, and seeing it wholly belongs to Him who rules the world, to dispose of them, our part is no other than contentedly to accept of His disposal, and to serve Him in the station where He hath set us.

2. If you be such as have evidence you are the children of God, then you know, He doth not only allot your condition wisely, but withal, in peculiar love and favour. He perfectly knows what outward estate is particularly fittest for you, and will conduce most to your highest good, and will not miss to give you that, and no other. And certainly it is true in matter of estate, as of our garments, not that which is largest, but that which fits us best, is best for us.

3. Consider, that no outward condition hath contentment in it of itself: this must arise from somewhat within. Men see the great attendance and train of servants that wait upon princes and other great persons, but they see not the train of cares and perplexing thoughts that many times go along too, and are more inseparable attendants than any of the rest: they see their fine clothes and stately buildings, but they see not the secret malcontents and vexations that dwell with them, and are the very linings of the rich apparel. Light things often discontent them. Look at their very pastimes and recreations; they are sometimes as much troubled with disappointment in those, as the poor man is wearied with his labour. It was not a much greater cross that vexed Haman: all his advancement availed not without Mordecai's courtesy. A strange disease, that he felt more the pain of another man's stiff knee, than the

contentment of all his honours! But whoso knew their deeper vexations, would admire them less, when crossed in their ambition or friends, or the husband and wife not finding that harmony of dispositions and affections. Few, or none, but have something that a man would willingly leave out, if he were for his wish to be in their condition. The shorter and surer way, then, to contentment, is to be contentedly what he his.

4. Consider those who are below you, and in a far meaner condition, and by that argue yourself, not only to contentment, but to thankfulness. We pervert all: when we look below us, it raises our pride; and when above us, it casts us into discontent. Might we not as well, contrariwise, draw humility out of the one, and contentment out of the other.

5. Seek to be assured that God is yours. Then, whatsoever others possess, you will be sure not to covet it, nor envy them. Those who have most, you will pity, if they want Him; and those who have Him, you will have no envy at them for sharing with you, but love them the more. For that Infinite Good is enough for all that choose Him: and none do so, but those whom He hath first chosen in eternal love.

A

SHORT CATECHISM.

Question. WHAT is naturally every man's chief desire?
Answer. To be happy.

Q. Which is the way to true happiness?

A. True religion.

Q. What is true religion?

A. The true and lively knowledge of the Only True God, and of him whom He hath sent, Jesus Christ.

Q. Whence is this knowledge to be learned?

A. All the works of God declare His being, and His glory; but the clearer knowledge of Himself, and His Son Jesus Christ, is to be learned from His own word, contained in the Holy Scriptures of the Old and New Testament.

Q. What do those Scriptures teach us concerning God?

A. That He is one infinite, eternal Spirit, most wise, and holy, and just, and merciful, and the all-powerful Maker and Ruler of the world.

Q. What do they further teach us concerning Him?

A. That He is Three in One, and One in Three, the Father, the Son, and the Holy Ghost.

Q. What will that lively knowledge of God effectually work in us?

A. It will cause us to believe in Him, and to love Him above all things, even above ourselves, to adore and worship Him, to pray to Him, and to praise Him, and exalt Him with all our might, and to yield up ourselves to the obedience of all His commandments, as having both made us, and made Himself known to us for that very end.

Rehearse, then, the articles of our belief.

I believe in God the Father, &c.

Rehearse the Ten Commandments of the Law, which are the rule of our obedience, and so, the trial of our love.

A. God spake these words, I am the Lord thy God, &c.

Q. What is the summary our Saviour hath given us of this Law?

A. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbour as thyself.

Q. What is the effectual means of obtaining increase of faith and power to obey, and generally, all graces and blessings at the hand of God?

A. Prayer.

Rehearse that most excellent and perfect prayer that our Saviour hath taught us.

A. Our Father, which art in heaven, &c.

Q. In what estate was man created?

A. After the image of God in holiness and righteousness.
Q. Did he continue in that estate?

A. No. But by breaking the commandment which his Maker gave him, eating of the fruit of that tree which was forbidden him, he made himself and his whole posterity subject to sin

and death.

Q. Hath God left man in this misery, without all means and hopes of recovery.

A. No. For He so loved the world, that He gave His only begotten Son, that whosoever believeth on him should not perish, but have everlasting life.

Q. What is then the great doctrine of the Gospel?

A. That same coming of the Son of God in the flesh, and giving himself to the death of the cross, to take away the sin of the world, and his rising again from the dead, and ascending into glory.

Q. What doth that Gospel mainly teach and really persuade all the followers of it to do?

A. It teacheth them to deny ungodliness and worldly lusts,

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