A Golden Chain, Chapter 29 – Chapter 30
CHAP. 29. Of the tenth Commandement.
THe tenth Commaundement concerneth concupiscences, committed against our neighbour.
The wordes are these: Thou shalt not couet thy neighbours house, thou shalt not couet thy neighbours wife, nor his seruant, nor his maide, nor his oxe, nor his asse, nor any thing thy neighbour hath.
The Resolution.
Couet] The cogitation or motion of the heart, is of three sorts. The first is, some glancing or suddaine thought, suggested to the minde by Satan, which suddenly vanisheth away, and is not receiued of the minde. This is no sinne. For it was in Christ, when he was tempted by the deuill. Matth. 4. v. 1. The second is, a more permanent thought or motion, the which, as it were, tickleth & inueigleth the mind with some inward ioy. The third is, a cogitation drawing from the will and affection, full assent to sinne. We are to vnderstand this commandement of the second sort of motions onelyonly, not of the first, or of the last, to which the fiue former commandements doe belong.
Now then to couet, is to think inwardly, and also to desire any thing, wherby our neighbour may be hindered, albeit, there ensue no assent of the will, to commit that euill. For the very Philosophers condemne couetousnesse of the very heart, and Ciuilians disallow a purpose onelyonly to doe euill, if it be conioyned with a manifest deliberation. And as for the concupiscence in this place forbidden we may well thinke it is more close and secret, because S. Paul a doctour of the law was altogither ignorant of it. Rom. 7.7. I had not knowne lust, except the Law had said. Thou shalt not lust. Againe, if that concupiscence immediately going before the consent, were not prohibited in this place, there must bee a great confu…ion in the decalogue. For the seuenth commandement forbiddeth some kinde of coueting of our neighbours wife.
Hou…e] The commandement is illustrated by an argument drawne from the distribution of the obiects of concupiscence; whence it is apparent, that onelyonly euill concupiscence is condemned in this place. Coloss. 3.5. For there is a good concupiscence or desire: as of meate and drinke, and that of the spirit. Gal. 5.17. The spirit lusteth against the flesh.
The negatiue part.
Thou shalt not couet that which is thy neighbours.
Here are prohibited:
I. Concupiscence it selfe, namely, originall corruption, in as much as it is hurtfull to our neighbour. Iam. 1.14.
II. Each corrupt and sudden cogitation & passion of the heart, springing out of the bitter roote of concupiscence. Gal. 5.17. The flesh lusteth against the spirit. Luk. 10.27. Thou shalt louelove the Lord with all thy soule. To this place appertaineth Satans suggestion, if after the first offer it be entertained and receiued in the closet of the heart.
III. The least cogitation and motion, the which, though it procure not consent, delighteth and tickleth the heart. Of this kinde are these foolish wishes: I would such an house were mine, such a liuing, such a thing, &c. And hitherto may we referre all vnchast dreames, arising from concupiscence.
The affirmatiue part.
Couet that onelyonly, which is auaileable to thy neighbour.
Here are commended:
I. A pure heart towards our neighbour. 1. Tim. 1.5. The end of the commandement is louelove, out of a pure heart, a good conscience and faith vnfained.
II. Holy cogitations and motions of the spirit. Paul praieth, 1. Thess. 5.23. that the Thessalonians may be holy, not onelyonly in bodie and soule, but also in spirit. Eph. 4.23.
III. A conflict against the euill affections and lusts of the flesh. Rom. 7.22. I reioyce in the law of God, in regard of the inward man. 23. But I see another Law in my members, rebelling against the Law of my minde, and making me captiue to the law of sinne, which is in my members. 24. Miserable man that I am, who shall deliuer me from this bodie of death? 2. Cor. 12.7, 8, 9.
CHAP. 30. Of the vse of the Law.
THe vse of the Law in vnregenerate persons, is threefold.
The first is, to lay open sinne, and make it knowne. Rom. 3.20. By the workes of the Law shall no flesh be iustified in his sight: for by the law commeth the knowledge of sinne.
The second vse is accidentarily, to effect and augment sinne, by reason of the flesh, the which causeth man to decline from that which is commanded, and euer to encline to that which is prohibited. Rom. 7.8. Sinne tooke occasion by the commandement, and wrought in me all manner of concupiscence: for without the Law sinne is dead. 9. For I once was aliue without the Law, but when the commandement came, sinne reuiued. 10. But I died, and that commandement, which was ordained vntounto life, was found to be vntounto me vntounto death.
The third vse is, to denounce eternall damnation for the least disobedience, without offering any hope of pardon. This sentence the law pronounceth against offendours, and by it, partly by threatning, partly by terrifying, it raigneth and ruleth ouer man. Rom. 3.19. Wee know that whatsoeuer the Law saith, it saith it to them which are vnderunder the Lawe, that eueryevery mouth may be stopped, and all the world be culpable before God. Gal. 3.10. As many as are of the workes of the law, are vnderunder the curse: for it is written, Cursed is eueryevery one that continueth not in all that is written in the booke of the Lawe to doe them. 2. Cor. 3.7. If the ministration of death written with letters, and ingrauen in stones was glorious: 8. Howe shall not the ministration of the spirit be more glorious? For if the ministration of condemnation were glorious, &c.
The ende why sinne raigneth in man, is to vrge sinners to flie vntounto Christ, Galat. 3.22. The Scripture hath concluded all vnderunder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue. 24. Wherfore the law was our schoolemaster to Christ. Heb. 12.18,19,20.
The continuance of this power of the law is perpetuall, vnlesse a sinner repent: and the very first act of repentance so freeth him, that he shall no more be vnderunder the lawe, but vnderunder grace. 2. Sam. 12.13. Then said Dauid to Nathan, I hauehave sinned against the Lord: wherfore Nathan said to Dauid, The Lord also hath forgiuen thy sinne, and thou shalt not die. Rom. 6.14. Sinne shall not hauehave dominion ouer you: for ye are not vnderunder the law, but vnderunder grace.
If therefore, thou desirest seriously eternall life: first take a narrowe examination of thy selfe, and the course of thy life, by the square of Gods lawe: then set before thine eies the curse that is due vntounto sinne, that, thus bewailing thy miserie, and despairing vtterly of thine own power, to attaine euerlasting happinesse, thou maiest renounce thy selfe and be prouoked to seeke and sue vntounto Christ Iesus.
The vse of the Law in such as are regenerate is far otherwise: for it guideth them to new obedience in the whole course of their life, which obedience may be acceptable to God by Christ. Rom. 3.31. Doe we therefore through faith make the Law of none effect? God forbid: nay we rather establish the Law. Psal. 119. 24. Thy testimonies are my delight, they are my counsellers. v. 105. Thy word is a lantarne vntounto my feete, and a light vntounto my pathes.