A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 10
Thou ſhalt not couet thy neighbours houſe nor his wife nor his ſeruant nor his Oxe nor his Aſſe nor any thing that is his:
THis forbids the leaſt thoughts, and motions of the hart againſt our neighbour through any conſent or yeelding of the will. And commands ſuch a contentednes with our owne eſtate as that we neuer hauehave the ſmalleſt motion tē ding to the hurt of our neighbour in any ſort, yea that we hauehave ſuch a louelove to our neighbour, as we neuer thinke of him or any thinge belonging to him, but with deſire of his good eueryevery way, to couet, ſignifies to hauehave a motion of the heart without conſent of will.
From this then that God forbids coueting we learne that the firſt motion and inclination of the heart to any ſin though a mā neuer yeeld to it, or plot and caſt about how to bring it to paſſe, is a ſin. And the reaſons are plaine; firſt, becauſe God hath forbidden it, as in Rom 7. Paul ſaith, he had not known luſt to be a ſin, but that the law ſaith, thou ſhalt not luſt. He knew, and many heathen mē that neuer heard of Gods law, did confeſſe that the inward thoughts, ioyned with conſent and full purpoſe to doe them if occaſion ſerued, were ſins; but for thoſe that did but as it were paſſe through the hart and ſtayd not there, had noe place of abode yeelded to them, but were ſhut out ſo ſoone as they entered, he could neuer be perſwaded that theſe were faults, & prouoked Gods wrath, but that by the law he knew God had ſaid and then he beleeued it. Secondly, if one examine theſe by that generall rule, doe as you would be done by, he ſhall ſee that they agree not with it. For no man would be willing to hauehave an other man, conceiue the leaſt flying conceit or thought that might hurt him, though he neuer went about to put in practiſe; & therfore alſo muſt be driuen to cōfeſſe that it is a ſin in him to hauehave ſuch thoughts towards an other. 3, if we cōſider the cauſe it will appeare what they be. They are fruits of originall ſinne and proceede from naturall corruption; now who can drawe a cleane thing out of an vncleane thing, who can pull good fruit out of a bad tree? (being then effects of our naturall pollution that we receiued from Adam, for if we had continued in innocencie we ſhould hauehave been perfect without any ſuch motion of the inward heart,) they are naught; for what euer coms from ſin is ſin. Laſtly, if the effects be marked they ſhall appeare to be euill. Now Saint Iames. 1. 14. ſets downe the effects of theſe euill thoughts & motions, eueryevery man ſaith he is tempted when he is drawne away by his owne concupiſcence and is inticed. This Saint Iames ſhews that let one make as little accoūt of theſe thoughts as he pleaſe and count them ſmall mattters, yet the worke that they doe is not ſmall; for they draw on a ſide from beholding God, they turne the heart from conſidering God, to marking thoſe things, that he ſhould not, & then when he is puld frō looking vntounto God, he fals to according and practiſing, and then ſin brings death. So that theſe are like a little ſparke of fire lighting vponupon tinder or toe, & ſuch like, that if they be not quickly quē ched will grow to a great flame. So the danger is great that cōes from eueryevery one of theſe, that we ſo little regard; for there is not the leaſt but it hardens the hart, and withdraws it frō God, and maks it more vnfit to pray or heare, or do any thing that is good, but more eaſily to be drawn to any ſin. And therefore it is not ſlightly to be paſſed ouer. So that becauſe they breake Gods cō mandement, & are againſt the law of charitie and cāe from an euill cauſe, & bring with them ſuch euill effects, therfore the leaſt imagination, ariſing in the heart without any agreeing of the minde to put it in practiſe, is ſin and deſerues death.
The vſe that we ſhould make of this is for our continuall humiliation, that our nature, & the whole frame of our ſoule & body is ſuch as no minute almoſt goes ouer our head but ſome ſin, ſome euill and vaine motion or other, goes through our hart & ariſeth frō the puddle of our fleſh; our nature is like ſome great fireband, that if it be neuer ſo little ſtird, ſends forth many ſparkes on eueryevery ſide. Therefore we muſt learne in this regard to deny ourſelues & to fal down before god beſeeching him to heale our nature, & to waſh and clenſe it more & more by his holy ſpirit. Then one hath made one good vſe of the law when he is ſo touched with the ſight of his ſins as that he goes quite out of himſelfe, when the law hath ſo ſtopt his mouth as that he can alledg nothing in himſelfe, wherfore he ſhould not be dāned but relies and caſts himſelfe only on the mercies of God in the merits of Chriſt. Againe this teacheth to vſe all good meanes to keepe our heart from theſe ill motions, and hinder this firebrand from ſparking. Firſt, make a cournanant with our eyes to looke vponupon nothing, & our eares to heare nothing, and all our ſences to admit nothing into the heart, that may ſtirre vp and prouoke the naughtines of it. Secondly, take downe the fleſh oftē by faſting and prayer & hearing and ſuch ſpirituall exerciſes, for this is the cauſe why it growes ſo ſtrong becauſe we doe not ſet ourſelues to reſiſt it and fight againſt it. For if we would beſeech God to giuegive a bleſſing, and vſe all the good means that he hath appointed to kill and crucifie it, it would be a good helpe to vsus, and we ſhould preuaile more againſt it. Thirdly, learne to ſet our minde on worke alwaies with ſome good meditation, and holy deſires and thoughts. for mans heart is reſtleſſe, like the watch of a clocke, that while the poyſes hang at it, if it be not ſet right, will goe wrong, ſo while we liue, if we doe not by grace ſet our heart aright towardes God and man, corruption will drawe it wrong. Therefore it is, that many are ſo troubled with ill motions, and continuall boyling of ill thoughts, becauſe the heart is not buſied and taken vp with ſome good thing, for if grace ceaſe working, corruption wil ſtreight be doing. Thus much for that, that the barethoughts are condemned, if the conſenting be euill, the conceiuing is ſo to, if the proceeding were wicked, the beginning is wicked alſo.
Houſe.) The houſe is put in the firſt place, not becauſe the houſe is more deere and neere then the wife, but becauſe this iniurie in deſiring the houſe, extendeth it ſelfe to the husband, to the wife, to the children, and ſeruants, yea to the beaſts alſo and cattle, euerie one hath a part in it, it is more generall then the reſt, in hurting, therefore it is placed in the firſt place. In that this breach is ſet in the firſt place that is hurtfull to more, Wee learne that thoſe ſinnes, which are iniurious to more men, are more hurtfull to ones ſelfe, and moſt hated of God, and for this cauſe coueting other mens houſes is ſet in the firſt ranke, and in the chiefe place of it, and moſt abhorde. So in Eſay, the Lord pronounceth an eſpeciall woe and curſe againſt thoſe that ioyne houſe to houſe, that they may dwell alone in the land. So in Iob. 20. he ſhewes the curſe and vengeance of God that light vponupon thoſe which are ſpoylers of houſes. He puld downe houſes which he built not. This is the ſinne. It were a foule fault for one to begin well, and end ill, to build houſes for the harbour, and helpe of mankinde, at the firſt, and after to deſtroy and pull downe thoſe which he hath built. But when findes he the world in a good temper, and there was roome enough for his neighbours to dwell by him, before he came, then for him to come and pull downe houſes, and vnpeople the land, and waſte the countrey, this is a moſt horrible and indigne thing, ſuch as God hath prouided a condigne puniſhment for it. Therefore God will raine vponupon his meat, and make him vomit his ſweet morſels, and the arrowes of his vengeance ſhall pierce through him. Salomon alſo ſhews what kind of people they be in the commonwealth, for they are readie to excuſe themſelues, that they meddle with baſe followes, and meane companions, that muſt not be compared with men of ſuch worth as themſelues are, better a thouſand ſuch vermine want ſay they, then a gentleman of place and worſhip be withithout his delights. But they doe not onelyonly meddle with men of the lower ſort, but they giuegive a ſtroke at the prince, and at the whole land, for Salomon ſaith, that the ſtrength of a prince is in the multitude of people, and the brood of mankind; they weaken the ſtate of the prince, and the ſtay of the land, and by conſequence are traytors, & in truth the moſt ſecret vnderminers of a commonwealth that can be. Theſe are moſt wicked perſons ſuch as the Apoſtle ſpeakes, of, that deſolation and deſtruction are in their pathes, and their footſteps, that whereby you may tracke them and follow them is waſting, ſpoyling, and pulling downe of houſes.
This is to proclaime to all the world that one hath no feare of God before his eies. This then to couet another mans houſe is a great fault. Now the meanes whereby we may keepe our ſelues frō coueting, & much more from taking away his neighbours houſe, are firſt to conſider, that the houſe he hath alreadie is better farre then he deſerues. There is not any that dwels in ſo ſimple a cottage, but he dwels in a better houſe then his merits could purchaſe, yea if he were in a dungeon, for he hath deſerued to be in hell. Then againe it doth not ſeeme good to God, to giuegive him a better yet, and therefore he ſhould content himſelfe with that, and confeſſe that God is wiſer and knowes what is good for him better then himſelfe. Thirdly, conſider the deceitfulneſſe of our owne hearts. One thinks now that if he had a fairer houſe he ſhould be more at quiet, but may not this be a falſe perſwaſion? may not God croſſe him with ſickneſſe and diſeaſes? and then the wals will not comfort him; the roofe and the couering will not bring him any eaſe or helpe, it is not the dwelling that brings quietneſſe, nor the chaunge of the houſe that can ſettle the hart, vnleſſe one change his couetouſneſſe and wickedneſſe, & entertaine contentednes and goodneſſe, he ſhall hauehave great griefe and vexation in a great deale, but if his heart be good and reformed, he ſhall liue quietly, and die bleſſedly, in what euer houſe or place he dies or liues. Nor his wife.
This is added as the next chiefe thing, and a thing in deſiring whereof one is next wronged, and indeed eſpecially though the houſe be ſet firſt for the generalneſſe of the hurt. So that hence we may gather that the wife ought to be more deare to one then all his ſubſtance. So Prouerbs. 19. 9. Houſe and riches are the inheritance of the fathers, but a wife is the gift of God. Houſe and lands are the gift of God too, but he meaneth a good wife is a more ſpeciall immediate and excellent gift. And Prouerbs. 31. A vertuous woman is more precious then pearles. And ſo it is noted that Adam was not in his full happineſſe till God had giuen him Euah, ſhe was giuen as the ſpeciall outward comfort and vpſhot of the reſt. Men therefore muſt hence learne to make account of their wifes more then of any earthly thing beſides, for ſhe is fleſh of his fleſh, a part of him, and a member of his bodie which cannot be ſaid of parent or child, or brother, or any kindred. And ſhe may be well valued aboue the pearles. For no Iewels can do that good that a good wife can and doth. For if he hauehave griefe within, or buſineſſe and troubles in his outward eſtate, Other things be dumbe, and cannot helpe him, but ſhe can refreſh his ſoule with good counſell, ouerſee his buſineſſe in wiſedome, helpe his bodie againſt incontinencie, and encourage him in his calling, and be a ſtay and ſuccour to him in all things. Therefore alſo thoſe be moſt miſerable and baſe men that ſet their deſire ſo much vponupon the outward things of the world, that if their wife and their wealth were laid in the ballance together, they would ſooner part with ten wiues one after another, then looſe any parcell of their commoditie. They would thinke it an iniurie in the wife if ſhe ſhould chuſe rather to hauehave her huſband die, then her wealth be taken from her. And why then doe they beare this affection in themſelues? Therefore one muſt pray God to giuegive him that affection which is due to his wife. For if he louelove not at home, he will luſt abroad, and if ſhe hauehave not her allowance, others ſhal hauehave more then their allowance. And it confutes thoſe that make it ſo light a thing to wrong an other in his wife the moſt precious thing. Many that woulde count it a baſe thing to ſteale ones horſe, or picke his purſe, yet thinke it no great thing to abuſe the wife, vvhichwhich of all other is the worſt, all the reſt are to a good husband, but as duſt and chaffe in compariſon. And it would more grieue him, and be a greater indignitie to hauehave her defiled, then if all the goods were on a light fire before his face. Wiues alſo muſt learne that they carrie themſelues, that they may be worthie this place and account. For howſoeuer her ill dealing muſt not free him from his dutie, yet he ſhall be ſo much the more faultie, and worthie of puniſhent, if being appointed for ſo great an helpe, and to receiue ſo great louelove, ſhe be rather a diſcomfort and hinderance, then an helpe and comfort vntounto him. Now it followeth. Nor his man ſeruant, nor his maid ſeruant.
In the next place God ſets downe the ſeruants before the cattel or the beaſts. Whence we learne that a mā ought to make more account of his ſeruants then of any other goods. Becauſe God alwaies makes more account of mankind then any thing elſe, and we muſt eſteeme things according as God values them. Now in the olde law, thoſe that ſhould ſteale any other thing were not to ſuffer death for it, but to reſtore fourefold according to the law, but he that ſhould ſteale a ſeruant, (as then ſome wicked men would, becauſe they ſolde ſeruants in the market as cattle,) he was to die for it. So that we ſee that God preferres a ſeruant before a beaſt, therefore alſo our iudgement and eſtimation ought to be conformable vntounto his. So Iob ſaith that he would heare his ſeruāt, & giues a reaſon which ſerues for his point to. He that made him in the wombe, did he not make me, ſo that both were made in the wombe, and were equally men, both had one creator, the ſeruant and the maſter equally in reſpect of creation, & then alſo in reſpect of redemption there is no difference bond or free. The ſeruant if he be an elect ſeruant, hath as much right in the bloud of Chriſt & ſhall hauehave as good part of the glorie of Chriſt in heauen as the maſter. And therefore he is farre more excellent, and to be ſet farre aboue all other goods. Likewiſe they are the moſt profitable goods, and in that regard, to be more highly eſteemed of, for if one had neuer ſo many cattle, and no ſeruants to looke to them and attend, they would yeeld him no commoditie. If one had in his poſſeſſion neuer ſo much land and ground, and had none to manure and husband it orderly, it would bring him no fruit, nor turne to no profit vntounto him. Therefore maſters muſt learne to hauehave a greater care of them, and ſet more by them then by the beaſts, and not be iniurious vntounto them though they ſeeme neuer ſo baſe, for the moſt contemptible ſeruant in the world is of more worth in his nature then the moſt excellent bruite beaſt, and the moſt abiect handmaid more excellent in herſelfe, then the moſt precious gold or ſiluer, or ſuch like treaſure. Therefore theſe ſerue to confute the crueltie and couetouſneſſe of ſuch that doe ſhew more louelove and good vſage to the beaſt, then vntounto men made after Gods Image committed to their charge. For when their cattle take paines, they prouide, thy ſhall hauehave their diet ſuitable, and if the cattle be ſicke and diſeaſed, they ſeeke all meanes to hauehave them cured, and recouered. But let their ſeruants labour and trauaile, though they riſe vp hungrie, and goe to bed colde, and hauehave no due attendance or looking to, they make no matter of it. And though they be ſicke and weake in their houſe, and lie hard by them, they will not ſo much as go to them with any care or diligence, but rather which is the diuelliſh and cruell greedineſſe, make a pray of them, and rob and ſpoyle them of their wages, if they can make their bargaine ſo. This is a moſt vilde beaſtly ſauageneſſe, and in truth God paies them for it accordingly, for eyther he lets them hauehave vnfaithfull ſeruants, or elſe, lets them be in ſuch note, as no ſeruants will abide vvith them, but they hauehave all the toyle to themſelues, and indeed it is moſt iuſt, that ſith they prize beaſtes aboue men, they and their beaſtes ſhould trie it out together, and ſith they beare a greater affection to their goods then to the image of God and man, their goods ſhould be turned to a burthen and vexation vntounto them. Then this ſerues alſo for the inſtruction vntounto ſeruants, that ſith God doth preferre them before all other goods, therfore they ſhould ſo behaue themſelues, as they may aunſwere to their place, for there where God giues more vvages he doth require more vvorke, or elſe he vvill lay on more puniſhment, and therefore it ſerues vtterly to condemne ſuch as be idle and vvicked, that if ye looke into them, you can ſee them good for nothing but ſwaggering, ſwilling, and diſguiſing themſelues in their behauiour and apparrell, filthie perſons and vnchaſte, that doe nothing but fill the houſe full of ſinne, and pollute it vvith vnchaſtitie and other like diſorders. Theſe it is iuſt they ſhould be leſſe made of then the beaſts, becauſe they make themſelues worſe then the beaſts, For the oxe and the aſſe or the horſe doe till the ground, and carrie burthens, and ſo returne ſome commoditie to the maſters, but thoſe that will neither doe any good, nor learne any good, but ſet themſelues in their cariage, and croſſe God and his word, and his ſeruants, are more baſe, and more vnprofitable then the earth, and not worthie ſo much honor, vnleſſe they amende, as the oxe or aſſe.
Nor any thing that is his.
Seeing he had before touched the matters of greateſt waight in their kinde, and vnderunder them comprehended the reſt, now hee generally toucheth things of leſſe worth, any thing little or great, worth much or worth little, that is not the queſtion, but if it be thy neighbours, thou ſhalt not hauehave any motion to hurt thy neighbour in it.
So that we muſt obſerue hence, that the leaſt motion after the leaſt thing of our neighbours is ſin; men will (it may be) yeelde that the coueting of a neighbours houſe, wife, ſeruant is naught for theſe be matters of ſome wait, but for a little corne, a little graſſe, an apple a point &c. Theſe they ſay be trifles not to be ſtood vpō; nay there is nothing ſo ſmal, but it is ſome thing and being comprehended vnderunder the word any thing muſt not be coueted. Therefore God to meete with theſe obiectors, as in the fourth commandement, ſo heare hath brauncht out ſo many particulers and at length comprehended all other things not named in a generall terme, that men might hauehave no ſhift or euaſion, but ſith God forbiddes all coueting in trifles or weightie matters might confeſſe that all is ſinne.
This confutes thoſe that for weightie matters, of ſome moment, they will hold their hands at leaſt; but for ſmall things that they thinke a man ſhall not be much the worſe for, they giuegive libertie not to their hearts only but alſo to their hands, and then they ſay, Oh, this is nothing pray God we may neuer doe worſe indeede it were well that we ſhould neuer doe worſe, but it is not well that one doth ſo ill, for if he doe no worſe but doe this ſtill, this brings him vnderunder the curſe and will certainly bring him to greater matters; for if a ſparke be lōg vnquencht it will bring a flāe, and he that will diſobey God for a little, will diſobey him more for a great deale, and he that makes no bones of corrupting his conſcience for a penny or halfe pennie, he will be more audacious for a pound. And though the matter be ſmall, in which one offends, yet it is not a ſmall matter, nor a little thing to offend againſt God, it is a ſmall thing, but it is ſome thing, and God will not allow it in any thing. He can ſpare it, but god will not ſpare it, ſo that thou ſhouldeſt take it with ſin againſt his law. Therefore the vſe that we muſt make, is to pray God to giuegive vsus ſuch a contented heart, and ſo to like our one eſtate, as that we may couet nothing that belongs not to vsus. That we ſhall obtaine if we get a firme and true faith in Gods prouidencence, and his promiſes. For if one be perſwaded firmely that God hath appointed him this houſe, this wife, this ſeruant, then we ſhall be content, for we muſt needes yeelde that Gods waies be better then ours, that his decree is moſt iuſt in it ſelfe and alſo beſt for vsus if we be his. Alſo one muſt hauehave faith in Gods promiſes, for when one ſees no helpe for him in any but himſelfe, and is not reſolued that God will prouide for him, and ſee that he ſhall lacke nothing then originall ſin will lay about it, and ſeeke to prouide for it ſelfe, and lay about with wiſhng and deſiring Oh, that this, or that, or the other thing, &c. Then I ſhould be well. But if one reſt on Gods promiſes, that hath promiſed he ſhall want no good thing that feares him, and that he will be a ſun and a ſheilde vntounto the righteous man; this will breede ſuch contentment, and ſuch reſting on Gods prouiſion as that one ſhall not be troubled, with theſe idle thoughts and wiſhes, for that is none of ours. And thus much for the negatiue part of this commandement. Now the affirmatiue part is, that we ſhould hauehave ſuch a charitable affection, to our neighbour as that we ſhould neuer hauehave any motion but to his good in himſelf & euerie thing that belongs to him & euerie thought cōcerning him, that tēdeth not to his good, is ſin; and thus much for the expoſition of the law. Which muſt ſerue to this end that ſeeing our owne vnrighteouſneſſe and vnſufficiency, we ſhould flie to Chriſt to be our righteouſneſſe and ſufficiency and then to make this the rule of our life, & a lanterne to our feete, that though we cannot attaine to the perfection which the law requires, yet we may hauehave that vprightneſſe, with which the Goſpell is content:
FINIS.
End of the text · John Dod, A Bright Star which Leadeth Wise Men to our Lord Jesus Christ (1603)