Propositions and Principles of Divinity Disputed, Section 39
PRINCIPLES VPPON THE TENTH COMMANDEMENT OF GODS LAVVE. XXXIX.
1 HAuing done with the ninth Commaundement, the tenth remaineth to bee diſcuſſed, wherein the Lord ſetteth downe a lawe, not onelyonly for the outward act of the bodie, but euen for the inward thought of the minde.
2 This commandement is ſet down in the laſt place, becauſe the beſt methode in teaching, is, to proceed from the things that are known, vntounto the things that are leſſe knowen: Now theſe thinges which doe conſiſt in a determined will, and afore appointed deliberation or outward act, are better knowen then the inward thoughts, which very few thinke to be ſinne, ſo they do not breake out into actions, and none (as PAVL teſtifieth) can account them to be ſinfull, except the aſſent bee joyned vntounto them, ſaue onelie thoſe who are inſtructed by this commandement.
3 Nowe Concupiſcence in this place, is not onelyonly, (as commonlie they define it in the Scholes) a deſire of an apparant good, but rather eueryevery motion of the minde, euen the verie leaſt that is not agreeable vntounto the will of God.
4 The reaſon of this Commaundement is double, the former whereof; is drawen from the nature of the Law giuer; who being a Spirite moſt pure, hath ſet downe a lawe like vntounto himſelfe, that is, a ſpiritual, pearcing in this commandement, vntounto the moſt inward cloſet of mans heart.
5 VntoUnto this reaſon, is annexed another; whereby a difference is ſet downe, betweene the lawes of God, and the conſtitutions of other Law-giuers, howe wiſe ſoeuer they be.
6 For by the Politicke lawes of men, are condemned thoſe things onelie, which are vnjuſtlie done or ſpoken, either againſt the Common-wealth, or againſt priuate men. Some Philoſophers indeed, reprehend the verie euill affections, as being of themſelues faultie: but yet onelie ſo farr as, the will conſenteth vntounto them.
7 But in this Cōmandement is condēned, the very leaſt thought that doth ſwarue from the will of God, (and doth not reſēble that image, acording vntounto which, the firſt man was created) although wee aſſent not thereto; and therefore, the foundation of this Commaundement pearceth deeplier then any laws of men, or any precepts of the Philoſophers.
1 They are therefore deceaued, who holde, that the concupiſcence heere condemned, is onelyonly an infirmitie, and not a ſinne,
2 They erre much more greeuouſlie, who doe not onelyonly, not condemne this ſinne after Baptiſme; but alſo holde it to be a kinde of matter left within vsus, to kindle and ſtir vp vertue, by oppoſing it ſelfe therevnto.
3 It is alſo manifeſt out of this Commaundement, that the fulfilling of the Law, is altogeather imposſible, euen vntounto the moſt holie men; and it is apparant, that all men in themſelues are heere condemned.
8 Yet eueryevery deſire and affection, are farre from being condemned in this Commandement, for thoſe deſires to do good, which are powred into the hearts of the faithfull, are eſpeciallie commendable: Neither are the neceſſarie, and the naturall effectes, which God hath engrauen in the nature of man, both for the deſire of thoſe things that are agreeable vntounto nature, & alſo for the repelling of ſuch things as are contrary thervnto, condēned by Gods word, ſo that they be contained within the bounds of that mediocritie which the wiſedome of God hath ſet downe.
They doe therefore greeuouſlie offend, who bring in amongſt men, the Stoiacall immoouablenes of the affections, as though God would hauehave men to bee without naturall affections or ſenſeleſſe.
9 The rauing of franticke men, and the dreames of thoſe that ſleepe, although they be teſtimonies of the corruption of nature; yet are they not properlie contained within this commandement.
10 Yet all vile and filthie dreames, and all other that ſwarue from Gods lawe, are ſinfull in their manner, and ſtand in need of the merciemercy of God; eſpeciallie, if they proceed from the euill cogitations, that wee hauehave had in the day time.
11 This Commaundement maketh not the Decalogue to hauehave any Tautologie, or vaine repetition in it, neither is it any wiſe ſuperfluous.
12 This Commaundement concerning concupiſcence, is one, and not two.
The Papiſts therefore are groſſe ſeducers, and all others, who hauing blotted the ſecond commandement out of the firſt Table, and yet knowing that the number of the Commandements by the authoritie of the Scripture muſt bee ten, hauehave, to the end they might craftily couer their deceit, rent this Commandement into two.
13 All wicked concupiſcence againſt the goods of our neighbour, is heere forbidden; by ſetting downe a part for the whole, as it is vſuall in the other Commaundements.
14 This lawe doth expreſlie make mencion of ſome of the goods of our neighbour, as of his Houſe, his Wife, his Seruant, his Maid, his Ox and his Aſſe: both that theſe few might be for an example of the reſt, and alſo, becauſe that men doe for the moſt part more earneſtly and commonlie couet theſe things.
15 That which is heere ſpoken vntounto men [Thou ſhalt not couet thy neighbours Wife,] is to bee vnderſtood, as ſpoken and commaunded vntounto women; namely, that they ſhould not couet the husband of another: for this Commaundement doth appertaine vntounto all, without any difference of ſexe or eſtate.
16 Out of the former things, the affirmatiue of this Commaundement is eaſie to bee collected, which is; that whatſoeuer we conceaue, meditate, or will, be joyned with the glorie of God, and the good of our neighbor; the Lord herein commanding vsus, that wee ſhould louelove him with all our hearr and vnderſtanding.
Defended by PETER CARPENTER a Low-countriman.