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.