Exposition Upon the Ten Commandments, Exposition 2 · Commandment 10
The 10. Commaundement.
Quest. Why, but do not the former cōmandements intend thoughts and stirrings.
Ans. Yes, but here of purpose God doth in speciall giuegive order for them that we should not pretend any ignorance, as our corrupt nature easily would.
Quest. Againe it may be doubted, whether here bee two Commmaundementes or no: For that the verbe couet is twise repeated.
Ans. It is but one onelyonly, as Paule sheweth. Rom. 1.7. In this commaundement, as before is contained, the person, and the thing. Thing forbidden is the coueting of that with another, where the kinde of things forbidden, is to couet the thing coueted house, wife, seruāt, &c. of ones neighbor. Coueting, or desiring is naturall, or not naturall: naturall I call it which was in pure nature, as of meate and drinke for preseruation of nature, and this is not forbidden. Not naturall, is that which though it arise from vsus, yet was not in pure nature: which is not simplie forbidden, if it be with condition, if it bee with my neighbours liking: as if I wish to buy his horse at his owne reasonable price.
Againe couetings or desirings, are diuerse, according to the occasions when they arise: some are occasioned without vsus by diuels or men: other creatures whereto vnlesse consent do come they are not sinne: the diuell tempted Christ, hee resisted and sinned not.
Others are occasioned from the roote of sinne: in our selues, these though the least are sins, these chiefly are here meant. The things, house, wife, &c. signifie all other thinges whatsoeuer of our neighbours, these are named as most vsuall and necessarie.
Paule setteth it out generally. Rom. 1.7. whom wee may most safely follow to finde out the meaning of this place, which is to condemne the imagination of the thoughts of mans heart. Gen. 6.5.8.21. which indeede are so by nature in all men and women.
Neither is that speech more then plainly true. Gen. 6.5. as may appeare for that the like is repeated after the floud. Gen. 8.21. and is also repeated by Paul. Rom. 7.7. And though Noah be called iust, it was not for that hee was iust of himselfe, but by Gods speciall grace in forgiuing his sinne.
This imagination is the first corrupt naturall motion of the vnderstanding and will.
It is in vsus before and after baptisme, and is likewise sin: before baptisme, it is called originall: after baptisme, some diuines call it concupiscence: this certainely after baptisme is, as the Romanists do not denie.
1 This is sinne, which most specially is noted in this commandement. Paul calleth this sinne. Rom. 7.8.9. so as one would meruell why the counsell of Trent should say, what it hath not the proper nature of sinne, as it doth.
2 Besids it lusteth against the spirit.
3 It is a breach of the law, for by it one cannot louelove God with all his heart, &c.
Quest. But it is said out of Iames, 1.15. that lust, when it hath conceiued bringeth forth sinne: and sinne when it is finished, bringeth forth death: as if concupiscence did not bring forth death, and so were no sin.
Ans. That Iames meaneth actuall sinne, by the word sinne: concupiscence in deede is no actuall sin, yet is it sinne for it is originall: besides Iames sheweth, ver. 14. that when a man is tempted he is drawne away by his owne concupiscence: that drawing away is from Gods law, and is a sinne: Wherefore Iames especially willeth to take heed of concupiscēce, because it draweth away, and bringeth out actuall sinne.
Now this cursed mother, concupiscence: with her broode is forbidden, these are:
1 Thoughts of thinges which should not bee, so as thought is not free by Gods lawe, though it may seeme by mans.
Thoughts ought to be ordered wel, else they will rise from any thing. Bernard compareth thinges to a mill which presently as meale grind forth thoughts.
2 Dreames arising from concupiscence.
3 Sinnes of ignorance.
4 Vaine wishes without deliberation. Infinite such like.
Hitherto the words and meaning of the 10. commandements and morall Lawe.
FINIS.
End of the text · George Estey, Exposition Upon the Ten Commandments (1602)