Commentary on Genesis and Exodus, Theological treatise · Commandment 10 · Doctrines 1
2. Places of Doctrine.
1. Doct. Of the particular contents of this precept.
THou shalt not covet. First, the things commanded here are these: 1. Originall justice, which is an inclination and desire of the minde, to performe all duties unto our neighbour, Vrsin. 2. Diligent care and circumspection, even to take heed of the smallest sinnes, and to watch over the very thoughts: Prov. 3.23. Keepe thy heart with all diligence, for thereout commeth life, Basting.
Secondly, contrarie unto this precept: 1. Is originall corruption, which is the generall corruption and depravation of our nature, and that evill habit wherein wee are conceived and borne, as David saith, Behold I was borne in iniquitie, and in sinne hath my mother conceived me, Psal. 51.5. 2. All evill inclinations of the heart, whereby it is sollicited to doe any thing against the law of God: this evill concupiscent is of two sorts: it either hath principium internum, the beginning within, as is fleshly and carnall desire, or externum, without, by some externall object, which are the concupiscence of the eye, and pride of life, as the Apostle calleth them, 1 Ioh. 16. 3. And not onelyonly these kinds of concupiscence, but all other phantasies, and cogitations of the minde, which are contrarie to the law of God, are here restrained, Basting.
2. Doct. Of the severall properties of possessions and goods, and the distinction of callings.
FUrther, in that the Lord forbiddeth to covet our neighbours house, servant, &c. wee see the Lord establisheth and confirmeth hereby, both the severall rights in possessions, lands, and other substance: which right and propertie the Lord will not have violated, so much as in the concupiscence and inward desire: As also here it is evident, that the difference of callings, and distinction of degrees, as betweene master and servant, standeth with the will of God, as our blessed Saviour and his Apostles also every where teach, Simler.
3. Doct. The difference betweene divine and humane lawes.
HErein also is set forth an apparent difference betweene the law of God and the lawes of men: Lex humana judicat facta & dicta, divina judicat etiam cogitata; Mans law onelyonly judgeth doings and sayings, but Gods law judgeth the very thoughts: and the reason hereof is, because man judgeth onelyonly according to the outward appearance and evidence, but the Lord seeth the heart, Thomas. And the perfection of Divinitie is hereby declared beyond Philosophie, which condemneth not the inward lusts and desires of the minde, neither holdeth a man for the same, whether they bee good or evill, to be worthie praise or dispraise: But the law of God striketh at the very root of evill actions, which is the inward concupiscence and corruption of the heart.
4. Doct. Of the concupiscence of the soule, and of the flesh.
IT shall not bee amisse, here to insert Chrysostomes distinction of concupiscence. As wee have two natures, one of the soule, the other of the flesh: so wee have two wils, one of the soule, the other of the flesh: habemus duas itas, & duas concupiscentias, &c. we have also two kinds of anger, and two kinds of concupiscence, one of the soule, the other of the flesh; the nature of the flesh cannot bee separated from all these: Necesse habet irasci, concupiscere, &c. It cannot chuse, but to be angrie, to covet, because it is sold under sinne: but the soule being created according to the justice of God, potest non irasci, &c. cannot bee angrie, nor covet; therefore when wee are angrie and covet, if wee displease ourselves, and represse these passions, it is manifest, that our flesh onelyonly is angrie, and coveteth, and not the soule. Such kinde of passions then here are forbidden, wherein the soule consenteth with the flesh. To this purpose Chrysost. hom. 12. in Matth.