Q1. What is the leading sin forbidden in this commandment?

A. It is COVETOUSNESS: Thou shalt not covet.

Q2. What is covetousness?

A. It is an excessive and irregular desire after those worldly goods which we have not, Proverbs 1:19, and which God, in his providence, does not see meet that we should have, Psalm 75:6, 7.

Q3. How does the excess of an avaricious mind discover itself?

A. By such an insatiable thirst after worldly gain, as can never be satisfied, Proverbs 30:15.

Q4. In what consists the irregularity of covetousness?

A. In the desire of worldly goods which are in the possession of our neighbour, and even sometimes as they are his, 1 Kings 21:2.

Q5. How does the covetousness of the heart discover itself?

A. By discontentment with our own estate, and envying or grieving at the good of our neighbour.

Q6. What is discontentment with our own estate?

A. It is to murmur and fret at our present condition in the world, as being worse than we think should fall to our share, or than we are expecting and looking for, 2 Kings 6:33.

Q7. What is the aggravation of this sin?

A. It argues an unwillingness to be at God's disposal, Psalm 12:4; an esteeming ourselves more competent judges than he, of what is best for us, 1 Kings 1:5; and it is, in effect, usurping the throne of God, and taking his government into our own hands, Ex. 5:2.

Q8. What are the proper remedies against it?

A. The only sovereign remedy, is to give Christ the pre-eminence in our hearts, Psalm 73:25; for then we will undervalue all temporal things, in comparison of him, Psalm 76:4.

Q9. What is envying or grieving at the good of our neighbour?

A. It is to repine and grudge at his prosperous circumstances, Neh. 2:10, or any superior endowment or privilege he is possessed of above ourselves, Psalm 112:9, 10.

Q10. What is the evil of this sin?

A. It wastes and consumes the body, Proverbs 14:30 - "Envy is the rottenness of the bones," and it is fertile of "confusion, and every evil work," James 3:16.

Q11. What is the source or spring of covetousness?

A. The inordinate motions and affections that are in our souls.

Q12. What do you understand by the inordinate motions and affections here forbidden?

A. Not only the unlawful purposes, intentions, and desires, that are actually formed in the heart, but even the first risings and stirrings of corruption in the soul, which are antecedent to the consent of the will, Gen. 6:5.

Q13. Are not the vicious lusts and desires that are, formed and assented to in the heart, forbidden in other commandments of the second table, as well as in this?

A. Yes; as appears from our Saviour's exposition of the Seventh Commandment, Matt. 5:28 - "But I say unto you, Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart."

Q14. How then is this commandment distinguished from others, which forbid heart sins equally with it?

A. This commandment is levelled particularly at the root of all sin, namely, habitual lust, or corruption of nature, together with its very first motions, and especially as these are contrary to the love of our neighbour; whereas, other commandments chiefly respect such secret and heart sins as are actually committed, though not known to the world.

Q15. How does it appear that this commandment is levelled particularly at habitual lust, or at the root of all sin?

A. Because, since other commandments chiefly forbid heart sins actually formed, this commandment must forbid the very rise of them, or the least bias and inclination to evil; otherwise it would not be distinct from the rest, nor would the law be absolutely perfect.

Q16. Does not the apostle James distinguish between lust and sin, chap. 1:15 - "When lust hath conceived it bringeth forth sin;" and will it not from thence follow, that lust, or corruption of nature, is not properly sin, and consequently not forbidden in this commandment?

A. The apostle distinguishes between lust and sin merely as a corrupt principle and the act which it produces; both which are hateful to God, and contrary to his law.

Q17. If lust, or corruption of nature, cannot be remedied, or extirpated by any prescription in the Divine law, why is it at all prohibited?

A. It is nevertheless prohibited, both because contrary to the nature of God, and as a mean to reprove and humble us for it, Rom. 7:9.

Q18. What is the difference between human and Divine laws on this head?

A. Human laws respect only overt or open acts of sin, but Divine laws respect likewise the internal inclination and disposition which persons have to commit it, Psalm 66:18.

Q19. What is the opinion of the Papists concerning the prohibition of habitual lust?

A. They pretend that the law of God respects only the corruption of our actions, but not the habit or principle from whence they proceed.

Q20. How are they refuted?

A. From the spirituality of the law, which extends to the motions of the heart, as well as the actions of the life, Rom. 7:14, 23.

Q21. If, the first motions of corruption are not entertained, but immediately curbed and restrained, why are they prohibited as sinful?

A. Because, however soon they are curbed or restrained; yet having once been in the soul, they cannot but leave a stain and pollution behind them, contrary to the holiness and purity required in the law, James 1:14.

Q22. Who are they that are sensible of these inordinate motions and affections of the heart, and are humbled for the same?

A. None properly but the regenerate; as is evident from the instance of the apostle, who says of himself, after his conversion, "I had not known lust, except the law had said, Thou shalt not covet," Rom. 7:7.

Q23. What is the apostle's meaning in these words?

A. It is, as if he had said, I had not known this strong propensity that is in my heart to all manner of sin, even before it be consented to, or deliberately committed; unless the Spirit of God had discovered it to me, in this precept of the law forbidding the same.

Q24. How does this propensity to sin evidence itself?

A. In that no sooner is the object presented, than instantly there is an inordinate motion and affection of the heart after it. The combustible matter within catches fire at the very first spark of temptation, Josh. 7:21.

Q25. What may we learn from the general scope of this, and all the other commandments?

A. That though we could forbear the evil, and do the good contained in every commandment, it would not be sufficient, except we did it for the Lord's sake, out of love to him, and regard to his authority, Ezek. 20:19.

Q1. What is the principal scope and aim of the tenth commandment?

A. It is to prevent all occasions of transgressing the other precepts of the second table, by restraining this sin of covetousness in the heart; Psalm 119:35, 36. Make me to go in the path of your commandments, for therein do I delight. Incline my heart unto your testimonies, and not to covetousness.

Q2. What does this tenth command require of us in reference to ourselves?

A. It requires of us perfect contentment and satisfaction with that estate and condition wherein God has placed us in the world; Hebrews 13:5. Let your conversation be without covetousness, and be content with such things as you have, etc. Reckoning it to be good for us to be in that state we are, though never so low or afflicted; Psalm 119:67. Before I was afflicted, I went astray; but now have I kept your word. And verse 71. It is good for me that I have been afflicted, that I might learn your statutes.

Q3. Is contentment with God's appointments attainable in this life?

A. Some Christians have attained to a very great measure, and eminent degree of contentment in the midst of changeable and afflictive providences; Philippians 4:11.-I have learned in whatever state I am, therewith to be content. Psalm 16:5, 6. The Lord is the portion of mine inheritance, and of my cup: you maintain my lot. The lines are fallen unto me in pleasant places: yes, I have a goodly heritage.

Q4. Is there no danger of the sin of discontentment in a full and prosperous condition?

A. Fullness of the world secures no man from the sin of discontentment with his own, or covering that which is another's; because the desires enlarge as the estate does; Psalm 62:10.-If riches increase, set not your heart upon them. An instance whereof we have in Ahab, 1 Kings 21:4. And Ahab came into his house heavy and displeased, because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give you the inheritance of my fathers; and he laid him down upon his bed, and turned away his face, and would eat no bread.

Q5. Whence does discontent with our condition spring?

A. It springs partly from our ignorance of God's wisdom and love in ordering all for our good; Romans 8:28. And we know that all things work together for good to them that love God, etc. Partly from our inconsiderateness of the vanity of the creatures; 1 Timothy 6:7, 8. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, let us be therewith content. And partly from our unbelief; Matthew 6:31, 32. Therefore take no thought, saying, What shall we eat? Or what shall we drink? Or wherewithal shall we be clothed? (For after all these things do the Gentiles seek;) for your heavenly Father knows that you have need of all these things.

Q6. Is contentment with our own estate all that this commandment requires?

A. No; it requires a charitable frame of spirit towards our neighbors also; Romans 12:10, 15. Be kindly affectionate one to another, with brotherly love, in honor preferring one another. Rejoice with them that do rejoice, and weep with them that weep.

Q7. What is the first sin forbidden in this commandment?

A. It directly and especially forbids all sinful and inordinate desires and motions after other men's enjoyments; Colossians 3:5. Mortify therefore your members which are upon the earth, fornication, impurity, inordinate affection, evil concupiscence, and covetousness, which is idolatry.

Q8. What is the second sin forbidden in this commandment?

A. It forbids all cruelty and incompassionateness to others in necessity, and keeping back from them that relief which is made theirs by God's command; Proverbs 11:24. There is that with-holds more than is meet, but it tends to poverty. Leviticus 19:9, 10. And when you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleanings of your harvest. And you shall not glean your vineyard, neither shall you gather every grape of your vineyard: you shall leave them for the poor and the stranger: I am the Lord your God.

Q9. What is the third sin forbidden in this commandment?

A. It forbids the detaining of the hirelings wages, when it is due; Habakkuk 2:9, 10, 11. Woe to him that covets an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil. You have consulted shame to your house, by cutting off many people, and have sinned against your soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it.

Q10. What is the fourth sin forbidden in this commandment?

A. It forbids all inward grudgings at, and envyings of the enjoyments of others, whether they be inward goods of the mind, or outward, belonging to the body; 1 Corinthians 13:4. Charity envies not, etc.

Q11. What is the mischief of covetousness?

A. It distracts your heart in duties; Ezekiel 33:31. And they come unto you as the people comes, and they sit before you as my people, and they hear your words, but they will not do them; for with their mouths they show much love, but their heart goes after their covetousness. Provokes the wrath of God; Isaiah 57:17. For the iniquity of his covetousness was I wroth, and smote him, etc. And where it reigns it becomes idolatry; Colossians 3:5. And covetousness, which is idolatry.

Q12. What is the first inference from hence?

A. It calls all men to humiliation for the inordinancy of their affections towards the world, their discontent with their own and envyings of others conditions.

Q13. What is the second inference from hence?

A. As ever we would keep clear from this sin, let us make God our portion; Psalm 16:5, 6. The Lord is the portion of mine inheritance, and of my cup; you maintain my lot. And labor to get the soul-satisfying comforts of his Spirit; John 4:14. But whoever drinks of the water that I shall give him, shall never thirst, etc. 2 Corinthians 6:10. As having nothing, and yet possessing all things.

Q14. What is the last inference from hence?

A. If God has given us a sufficiency of the things of this life for our necessity, let us be satisfied, though we want other things for our delight; 1 Timothy 6:8. And having food and clothing, let us be therewith content. And relieve ourselves by an expectation of those better things laid up in Heaven for us, if we be believers; James 2:5. Has not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he has promised to them that love him. Of keeping the Law

Q1. Is it a sin to fret at the disposals of God's providence?

A. Yes: For shall we receive good of the hand of the Lord, and shall we not receive evil also? Job 2:10.

Q2. Is it a sin to quarrel with them?

A. Yes: For they that murmured were destroyed of the destroyer, 1 Cor. 10:10.

Q3. Is it an evil thing to undervalue the mercies we have?

A. Yes: As the Israelites that said, There is nothing besides this manna, Numb. 11:6.

Q4. And to aggravate the afflictions we are under?

A. Yes: As they that said, We die, we perish, we all perish, Numb. 17:12.

Q5. May we in any thing be discontented?

A. No: For we must in everything give thanks, 1 Thess. 5:18.

Q6. Is it a sin against this commandment to envy our neighbour's welfare?

A. Yes: For charity envieth not, 1 Cor. 13:4.

Q7. Is envy an offence to God?

A. Yes: For is our eye evil because his is good? Matt. 20:15.

Q8. Is it hurtful to ourselves?

A. Yes: For envy is the rottenness of the bones, Prov. 14:30.

Q9. Is it the cause of much mischief?

A. Yes: For where envy is, there is confusion, and every evil work, James 3:16.

Q10. Is it a sin to be pleased with our neighbour's hurt or loss?

A. Yes: He that is glad at calamities shall not be unpunished, Prov. 17:5.

Q11. Is it a sin to desire to sin?

A. Yes: Lust not after evil things, as they also lusted, 1 Cor. 10:6.

Q12. Does all sin begin in the lustings of the heart?

A. Yes: For lust, when it hath conceived, bringeth forth sin, James 1:15.

Q13. Is it a sin to desire any temporal good inordinately?

A. Yes: As Rachel, that said, Give me children, or else I die, Gen. 30:1.

Q14. And is it a sin to lust after the delights of sense?

A. Yes: As the Israelites who wept again, saying, Who will give us flesh to eat? Numb. 11:4.

Q15. Must we therefore suppress all sinful desires?

A. Yes: And make no provision for the flesh, to fulfil the lusts thereof, Rom. 13:14.

Q16. Is it a sin to set our hearts upon worldly wealth?

A. Yes: Love not the world, nor the things that are in the world, 1 John 2:15.

Q17. Is covetousness an offence to God?

A. Yes: For it is idolatry, Col. 3:5.

Q18. Will it be a vexation to ourselves?

A. Yes: For he that loveth silver shall not be satisfied with silver, Eccl. 5:10.

Q19. Will it be a vexation to our families?

A. Yes: For he that is greedy of gain troubles his own house, Prov. 15:27.

Q20. And injurious to our neighbour?

A. Yes: For they that lay house to house, and field to field, would be placed alone in the midst of the earth, Isa. 5:8.

Q21. Is covetousness the cause of much sin?

A. Yes: For they that will be rich, fall into temptation and a snare, 1 Tim. 6:9.

Q22. Must we therefore watch against it?

A. Yes: Take heed, and beware of covetousness, Luke 12:15.

Q23. And must we abstain from all the practices of it?

A. Yes: Let your conversation be without covetousness, Heb. 13:5.

Q24. And must we pray earnestly against it?

A. Yes: Incline my heart unto thy testimonies, and not to covetousness, Ps. 119:36.