A Guide to Godliness, Book 2 · Chapter 13
CAP. XIII.
Of the duties required in the ſeuenth Commandement.
§. Sect. 1 The ſumme of the ſeuenth Commandement▪ The duties which it inioyneth, and vices which it forbiddeth.
THe three following Commandements reſpect the adiuncts of our neighbours perſons: for after that God had prouided for the life and perſon of our neighbour and our ſelues (which is the chiefe and principall) in the former Commandement he deſcendeth downe lower, to make prouiſion for the good, and preſeruation of all that belong both vntounto them and vsus. And theſe are either internall or externall: internall, as the chaſtity and purity of our owne, and our neighbours perſons, in the ſeuenth Commandement: externall, as the preſeruation of propriety in goods in the eighth, and our owne and neighbours good name in the ninth. Next vntounto the Commandement that reſpecteth life, the ſeuenth Commandement which prouideth for the chaſtity and purity of the perſon, hath place, as comming neereſt vntounto life in worth and excellency, and to bee preferred before all outward things, either goods or good name. For if the perſons of men bee vnchaſte, and defiled with vncleane luſts, then muſt alſo marriage, which is the fountaine of life and generation, be defiled; and from ſuch a fountaine what can ſpring, but an vncleane and filthy life, which is not to bee preferred before death it ſelfe? And therefore next vntounto the preſeruation of our liues, our chiefeſt care muſt bee to preſerue our chaſtity and purity, which is the very life of our life, and without which, it would bring no true ioy or comfort vntounto vsus. The which, the Lord requireth of vsus in the ſeuenth Commandement, in theſe wordes; Thou ſhalt not commit adultery. In which words, the Lord forbiddeth all vncleane luſts, with all the meanes and ſignes of them, and alſo that wee ſhould bee acceſſary vntounto the vncleanneſſe of others; and contrariwiſe commandeth the preſeruation of our chaſtity and purity, with the meanes and ſignes of it, and alſo, that as much as in vsus lyeth, wee prouide for the chaſtity of our neighbours. Now this chaſtity is either inward in the ſoule and heart, or outward in the body. Firſt then, wee muſt preſerue the inward chaſtity of the ſoule, from all motions and paſſions of vncleane luſts, and 2. Tim. 2. 22. 1. Pet. 2 11. Mat. 5. 28. 1. Ioh. 2. 16. Col. 3. 5.vnlawfull concupiſcence of the fleſh, which is the adultery of the heart, that our Sauiour condemneth, and that concupiſcence of the fleſh, and euill concupiſcence, which the Apoſtles forbid. Neither is all concupiſcence euill and to bee condemned; for that is lawfull, whereby we deſire the propagation of mankinde by naturall generation, being Gods ordinance, and inioyned in the ſtate of innocencie; if it bee neither immoderate, Gen. 1. 18. Heb. 13. 4. 1. Cor. 7. 1, 2, 3, 5 1. Theſ. 4. 4. Pſal. 119. 37. Iob 31. 1 Eph. 4. 29. & 5. 4, 6. 1. Cor. 15. 33. Col. 3. 8.immodeſt, nor vnſeaſonable. Secondly, wee muſt preſerue our outward chaſtity, and poſſeſſe our veſſels in holineſſe and honour. VntoUnto which is required the chaſtity of our eyes, containing them from beholding wanton and vncleane obiects; of our eares, ſtopping them againſt all rotten, corrupt, and filthy communication; of our tongues, reſtraining them from all beaſtly and bawdy ſpeaking; and of our actions, abſtaining from all acts of vncleanneſſe, wanton and vnchaſte pleaſures. And thus we are to preſerue our chaſtity, either in ſingle life, which is the gift of continency and pure abſtinence, both from vncleane luſts, and alſo from marriage; or in wedlocke, vntounto which is required coniugall fidelity, the moderate, modeſt, and ſeaſonable vſe of the marriage bed; and pure abſtinence, vponupon neceſſary and iuſt occaſions, as in time of abſence, and of Leuit. 18. 19. & 20. 18. 1. Cor. 7. 5.the womans ſeparation, or that vponupon fit occaſions we may wholly giuegive our ſelues to faſting and prayer.
§. Sect. 2 The meanes of preſeruing chaſtity.
But whoſoeuer would thus preſerue their chaſtity, they muſt bee no leſſe carefull to vſe all good meanes of it, and to ſhunne the contrary Mat. 19. 11. 1. Cor. 7. 7. 1. Cor. 5. 6, 9, 11. Eph. 5. 7. Pro. 23. 20.meanes and occaſions. As firſt, they muſt begge it of God by prayer, ſeeing it is his gift alone. Secondly, they muſt hauehave no ſociety and familiarity with the vnchaſte and filthy, wanton and effeminate, drunken and gluttonous perſons; but keepe company with thoſe who are ſober and chaſte, modeſt and temperate. Thirdly, they muſt vſe the preſeruatiues of chaſtity, as ſobriety, which conſiſteth, as it is heere conſidered, in moderating the delights of the taſte, in the temperate vſe of Ezech. 16. 49. Pro. 23. 33. 1. Pet. 4 3. Gen. 19. 32, 33.diet, and abſtinence from gluttony and drunkenneſſe, or the exceſſiue drinking of wine and ſtrong drinkes; and alſo of the ſight, in abſtaining from vnchaſte and immodeſt obiects, as beautifull and wanton perſons, obſcene pictures, vnchaſte and wanton Enterludes, Playes, and Bookes. Secondly, diligence and painefulneſſe in our callings and honeſt labours, not giuing way to idleneſſe and ſloth; vigilancy and abſtinence Ezech. 16 49. 2. Sam. 11. 2. 1. Pet. 4. 7. 1. Theſ. 5. 6. 1. Tim. 5. 6. & 2. 9, 10. Tit. 2. 3.from immoderate ſleepe; and finally, modeſty in our eyes and countenance, in our ſpeeches and communication, in our geſture and gate, and in our habit and attire. Which meanes if wee finde inſufficient for the preſeruing of our ſoules and bodies in purity and chaſtity; then are we called of God, to vſe the lawfull remedy, which is the holy and honeſt eſtate of marriage, that we may liue chaſtly in wedlocke, when we 1. Cor. 7. 2. 9. Heb. 13. 4.cannot doe it in ſingle life.
§. Sect. 3 Of the duties which are required in the right getting of our goods.
THE eighth Commandement, expreſſed in theſe words, Thou ſhalt not ſteale, inioyneth vsus to preſerue and increaſe by all good meanes, as much as in vsus lieth, our owne and neighbours good, reſpecting goods and poſſeſſions; and not only forbiddeth all thoſe vices and ſinnes whereby they are any way hindred or impaired, but alſo requireth all vertues and good duties, whereby they are preſerued and aduanced. And theſe duties are either more generall or ſpeciall. The generall duties ſtand in theſe degrees. Firſt, that we be not hurtfull to our neighbours, in hindering or impairing their eſtate, by doing them any wrong or iniury; or if Mat. 10. 19. 1. Cor. 6. 7, 8. Exod. 22. 5. Ioh 6. 12. Deut. 22. 1, 2, 3. Exod. 23. 4, 5. Ephe. 4. 28.we hauehave, that we make them ſatisfaction and amends. Secondly, that we preſerue, as much as in vsus lieth, our owne and neighbours goods from all waſte and dammage. Thirdly, that we be beneficiall and helpfull to all, as farre as we are able, and their neceſſity requireth, and imploy our goods as we ought, to our owne and others good. The ſpeciall duties reſpect either the iuſt and honeſt poſſeſſion of our goods, vntounto which is required that we both get and keepe them in a good manner, & by iuſt and lawfull meanes; or the lawfull and laudable vſe of thoſe goods, which wee hauehave thus lawfully gotten. VntoUnto the iuſt getting of our goods, foure vertues Col 3. 3. 1. Tim. 6. 10. Heb. 13. 5. Pſal. 62. 10. Math 6. 33. 1. Tim. 6. 6, 7, 8. Phil. 4. 11, 12.are required. Firſt, that we doe not immoderately louelove money, which is the roote of all euill, nor ſet our hearts vponupon riches and the earthly Mammon. Secondly, contentedneſſe with that condition, which God in his wiſe, iuſt and Fatherly prouidence hath alloted vntounto vsus; for diſcontent diſpoſeth men to couet and ſeeke more then is needefull, though it be by vnlawful meanes; to which vice they make themſelues ſubiect, who hauehave Mat. 6. 11. Pro. 30. 8. 1. Tim 6. 8. & 5. 8. Act. 20. 35. Pro. 5. 15, 16. Ephe. 4. 28. Pro. 30. 8. Ephe. 4 28. Act. 20. 35. 1. Tim 6. 9. Pro. 28. 20, 22. & 20. 21. Eccle. 4. 8. Pro. 27. 20. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13. Pro. 31. 13. Pro. 10. 5. Mat. 6. 11, 25. Phil. 4. 6.not learned to liue within their compaſſe. Thirdly, a moderate deſire of ſuch things as are neceſſary and conuenient, both for our owne maintenance according to the neceſſity of nature, perſon and ſtate; and alſo for the reliefe and benefit of others, and that both for priuate perſons, and publike ſeruice of Church and Common-wealth. The which deſire ought on the one ſide to bee free from a Frier-like affection of pouerty, and on the other ſide, from couetouſneſſe and ambition, whereby men ſetting their hearts immoderately vponupon earthly profits and preferments, doe reſolue that they will compaſſe them by what meanes ſoeuer, good or bad; and make all poſſible haſte to atchieue their ends; hauing, after they hauehave much, an inſatiable deſire of obtaining more. Laſtly, a moderate, prouident and wiſe care to prouide thoſe things which are cōuenient and neceſſary for vsus and thoſe that belong to vsus, by honeſt and lawful meanes; ſo that we be neither careleſly improuident, nor vexe and turmoile our ſelues with an immoderate, diffident and carking care. And theſe are the things which are required inwardly in our owne hearts and affections vntounto iuſt getting of our goods. Now goods are thus gotten either without contract, and that either by our ſelues, or receiued from others. By our ſelues either accidentally, as by finding things loſt, the owners being vnknowne, though diligently enquired after, or ordinarily by our honeſt Epheſ. 4. 28.and painefull labour in a lawfull calling. Or elſe they are gotten in lawfull contracts, the general rule whereof is this, that in all our dealings, borrowing and lending, buying and ſelling, letting, ſetting, taking and hiring, &c. we behaue our ſelues vprightly without diſſimulation or guile, Pſal. 15. 2, 4. Zach. 8. 16. Ezech. 22. 12. 1. Theſ. 4. 6.as in the ſight of God, obſeruing in our words, truth; in our promiſes, faithfulneſſe; in our deedes; iuſtice; and in all things keeping a good conſcience towards God and men, not dealing deceitfully with any, nor vſing any fraud for the getting of our goods, either in reſpect of matter or manner, quantity or quality, or any other vniuſt meanes whatſoeuer. Or if we hauehave failed in any of theſe, and gotten any goods by fraud and deceit, we muſt repute it no better then theft, and therefore hold our ſelues bound to make reſtitution vntounto thoſe whom we hauehave wronged; or in caſe they cannot be found or knowne, vntounto the poore or Church, or good vſes; without which we can neuer approue our repentance for theſe ſinnes to be found and ſincere, ſo as it will be accepted of God, and bring comfort vntounto our owne ſoules.
§. Sect. 4 Of the duties which reſpect the right vſe of our goods.
And theſe are the duties which we ought to performe, in reſpect of the lawfull getting and poſſeſſing of our goods; the duties which concerne the Eccleſ. 5. 17, 18.right vſe of them, reſpect either our ſelues, which is the lawfull & comfortable fruition of them; or others, which conſiſts in the free and wiſe communication of them. Concerning the former, hauing iuſtly gotten goods into our poſſeſſion, we are comfortably to inioy them, as the good gifts and bleſſings of God; vntounto which, two vertues are required; Firſt, that (ſhunning niggardlineſſe, which keepeth men not onelyonly from the communicating Eccl. 6. 2. & 4. 8of their goods to others, but alſo from inioying them for their owne benefit, committing therein a double theft) we doe imbrace parſimonie, which conſiſteth in the honeſt ſauing and ſparing of our goods, that they be not idlely and vnprofitably waſted and ſpent. Secondly, Pro. 27. 23. to 28.that auoiding waſtfulneſſe, and miſſpending our wealth to vſes either dishoneſt or aboue our meanes and ability; wee doe imbrace frugality, which conſiſteth in the diſcreete, ſober and moderate ſpending of our goods, according to our calling and ability, to profitable, charitable and needefull vſes, in which this rule is to be obſerued, that our expences in ſome reaſonable good proportion, be leſſe then our commings in. To the free communication of our goods to the benefit of others, two other Pro. 21. 21.vertues are required. Firſt, that ſhunning couetouſneſſe and hardhartedneſſe, 1. Joh. 3. 17. Pro. 21. 13. Luke. 16. 23, 24.which depriueth vsus of all pitty and compaſſion towards thoſe that are in want, we doe imbrace bounty and liberality, whereby wee communicate our goods willingly and cheerefully vntounto thoſe that neede our helpe. And ſecondly, that auoiding prodigality and riotous waſtfulneſſe, wee doe imbrace iuſtice and equity, giuing onelyonly our owne, without wronging others, and in ſuch a diſcreete proportion and moderation, Pro. 5. 15, 16.that we dry not vp the fountaine of our beneficence, ſo as wee cannot bee helpefull to our ſelues or others. Now this free communicating of our goods, is either for a time by aPſal. 112. 5.lending, or for euer by giuing, either publikely to good vſes, b2. Sam. 17. 27.ciuill or cPro. 3. 9.eccleſiaſticall; or priuately, as by beſtowing benefits vponupon them who hauehave well deſerued, or by dHeb. 13. 16. Luke 21. 4. Matth. 25. 35.giuing almes, and relieuing the neceſſities of our poore brethren, of which I hauehave intreated more fully in *In my Treatiſe of Almes.another place.
§. Sect. 5 Of truth, which is required in the ninth Commandement.
1 Cor. 13. 6. Ephe. 4. 15. Pro 12. 19. Epheſ. 4 25. Zach. 8. 16. Leuit. 19. 11. Col. 3. 9. Eheſ. 4. 25. Pro. 6. 17. & 12 22. & 19. 5. Pſal. 5. 6. & 15. 2. Apoc. 21▪ 8. Dan. 3. 16. Act. 4. 8, 10, 13. Matth. 10. 16. Mat. 26. 70. 72 2. Tim 4. 16. Pſal. 55. 22. & 15. 2. & 12. 2. & …09 2. Zeph. 3. 13. Pro 23. 23. Act. 17. 11. Ephe. 4. 14. 2. Pet. 3. 16. Epheſ. 5. 4. & 4. 29. Col 4. 6. 1. Tim. 5. 23. Iohn 4. 7, 10. Pro. 10. 19. & 17. 28. Iam. 1. 19. Pſal. 12, 2. & 144. 8. Epheſ. 4. 29. & 5. 4. 2. Sam. 15. 5. 1. Sam. 25. 17. Pro. 10. 9. Pſal. 140. 11.THE ninth Commandement is expreſſed in theſe words: Thou ſhalt not beare, or vtter a falſe, or vaine teſtimony againſt thy neighbour. Wherein is commanded, that wee ſhould thinke and ſpeake concerning our neighbours, both that which is truth, and alſo that which is charitable, tendring his and our owne credit and good name; and auoiding all ſpeech which is falſe and vncharitable, eſpecially ſuch as tendeth to the reproch and diffamation of our ſelues and our neighbours. And conſequently, here is commanded the preſeruation of truth amongſt men, and of our owne and neighbours fame and good name. Now this truth is an agreement and conformity of our ſpeech with our minde, and of our minde, with the truth of the things themſelues; the which in all our ſpeech is religiouſly to be obſerued, and all falſhood in ſpeech to be auoided, whether we ſpeake that which is falſe, or the truth falſly, and with an intent to deceiue, whether it be in ieſt, or in earneſt, either to helpe our neighbour with an officious lye, or to hurt him with a pernicious lie. The manner how the truth is to be profeſſed, is firſt, that we doe it freely and charitably, ſimply and with diſcretion; auoiding in the exceſſe, vndiſcreete and vnſeaſonable profeſſion of the truth, to the vnneceſſary hurt or danger of our ſelues or others; and in the defect, the denying or betraying of the truth, out of feare or any ſiniſter reſpect; as alſo a double and deceitfull tongue. The meanes of this truth are to be carefully vſed of vsus, which are, Firſt, to know it; to which end we muſt be louers of it, and docible and teachable in learning and conceiuing of it, and not voluntarily affect ignorance, nor imbrace vntruth out of vaine credulity. Secondly, we muſt preſerue and maintaine it, vſing to this end conſtancie and ſtedfaſtneſſe in the truth, and ſhunning vnconſtancy and pertinacie in errour. Thirdly, profitable ſpeech tending to Gods glory and our neighbours good, both ſpirituall, as tending to his edification, and temporall, ſeruing for his honeſt delight and profit. Fourthly, that wee vſe the meanes of entertaining profitable ſpeech, as affability and pleaſing communication, and the remedy againſt vnprofitable ſpeech, which is taciturnity and ſeaſonable ſilence. And contrarywiſe, we are to auoide all ſpeech which is either vaine or hurtfull, tending to Gods diſhonour and our neighbours hurt; as all rotten and infecting communication, ſcurrility, taunts and diſgraces, counterfeite complements, moroſity, vaine babbling, and ſmothering of profitable truth by ſilence.
§. Sect. 6 Of the preſeruation of our neighbours good name, & the meanes of it, reſpecting our inward diſpoſition.
Eccles. 7. 3. Pro. 22. 1.The meanes of preſeruing our owne and our neighbours fame and name, is to hauehave an inward diſpoſition vntounto it, and an high eſteeme and great regard of it. And ſecondly, an outward profeſſsion of the truth concerning our neighbour, ioyned with charity and diſcretion. The inward diſpoſition is a true care of our owne and our neighbours fame and credit, with the fruits of it, whereby wee tender our owne and their good name, out of true louelove and charity. The fruits of which care are referred Rom. 1. 8. Col. 1. 3, 4. Pſal. 15. 3.either to the fame it ſelfe, as to reioyce in it, if it bee good, and ſorry, if it be bad; or elſe to our hearing, iudging and reporting of our neighbour. In reſpect of hearing, wee are not willingly to heare rumours Pro. 25. 23. & 17. 4. Exod 23. 1. 1. Sam. 24. 10. 1. Cor. 13. 6. 1. Tim. 6. 4. 2. Sam. 10. 3, 4. Gen. 39. 19. 2. Sam. 16. 3, 4. 1. Sam. 1. 13. Act. 2. 13. Luk. 7. 39. 1. Cor. 1. 11. Act. 23. 16. Ier. 40. 14. Eccleſ. 19. 8.and reports, tending to the infamie of our neighbours, but to repell talebearers; and contrariwiſe, with all readineſſe to heare their praiſes and commendations. In reſpect of iudging, we are to be charitable; and to ſhew it by the fruits thereof, in not being ſuſpicious, and in repreſſing the vniuſt ſuſpicions of others; in not beleeuing, or determining any thing raſhly againſt our neighbour; and in interpreting good things well, and doubtfull things in the better part. In reſpect of reporting, we muſt report no ill of our neighbour, though it be true, vnleſſe it bee in charity, when as it is either profitable for the party of whom we ſpeake, that hee may be reformed; or for the party to whom we ſpeake, for the preuention of danger intended, or infection like to enſue by his companie, or elſe neceſſarie for our ſelues, when as ſilence will make vsus guilty of his fault.
§. Sect. 7 Other duties reſpecting our outward profeſſion.
And theſe are the duties which reſpect our inward diſpoſition: now of thoſe which concerne our outward profeſſion; in which reſpect, our Math. 26. 60. 61 Ioh. 2. 19. 1. Sam. 22. 9.teſtimonie of our neighbour, muſt bee both true and charitable; and neither falſe ſimply, nor in ſhew of words true, but falſe in ſence; neither yet vncharitable and malicious; all which ought to bee obſerued of vsus in all our teſtimonies, both publike and priuate, being ready in all things, and at all times, to profeſſe the truth concerning our neighbour, with charity, both in reſpect of his vertues, which (as iuſt occaſion is offered) we ought to acknowledge and commend, both in his preſence and abſence; and alſo his vices, which wee are to tell him of before his face, and not ſuffer ſinne to reſt vponupon Leuit. 19. 17. Pro. 27. 5. Pſal. 141. 5.him; and not to make mention of them behind his backe, but vponupon neceſſity, as to thoſe that may helpe to reforme him, or to thoſe who may bee hurt or corrupted by his company or example, that they Pro. 28. 4. & 24. 24. Pro. 27. 4. Act. 12. 22. Pro. 29. 5. Ier. 9. 8. Mat. 22. 16. 1. Cor. 6. 10. 1. Sam. 31. 4. Iohn 19. 3. Matth. 27. 42. Gal. 4. 29. Pro. 16. 28. & 26. 20. Leuit. 19. 16. Ezech. 22. 9. Rom. 1. 30. Iam. 4. 11.may, taking warning hereby, eſcape theſe dangers. And contrariwiſe wee ought to auoide flattery, wherein wee may offend in reſpect of the matter of our ſpeech, as when wee praiſe men for their vices; or the manner, in commending, either fainedly or aboue meaſure; or the end, either ſeeking our owne profit like paraſites, or the hurt of the party whom wee flatter. And on the other ſide wee muſt ſhunne euill and curſed ſpeaking, which any wayes tendeth to the impayring of our neighbours credit and good name. The which is vſed either in his preſence, by reuiling and contumelious ſpeaking; by deriding and ſcorning him; or in his abſence, by whiſpering or talebearing, ſlandering and backbiting.
§. Sect. 8 Of the preſeruing our owne good name.
The duties which eueryevery man is bound to performe vntounto himſelfe, are, firſt, a care to procure and preſerue his good name and credit, and ſecondly, that he giuegive a true teſtimonie of himſelfe. Our care to procure and preſerue our good name, conſiſteth in vſing the meanes whereby it is gotten; as glorifying God, ſeeking his kingdome and righteouſneſſe, walking vprightly, being ſuch as wee would ſeeme to bee, and Phil. 4. 8. 1. Sam. 2. 30. Mat. 6. 33. Pſal. 112. 6. Pro. 10. 7. Mat. 7. 1, 2. Pſal. 133. 1. Luk. 14. 29, 30. Rom. 12. 3. Eccle. 10. 1. 1. Theſ. 5. 22. Rom. 12. 17. 2. Sam. 12. 12. 1. King. 2. 8, 9.in keeping a good conſcience. And alſo in auoiding the meanes, both of vaine-glory; as ſeeking to pleaſe men more then God; hypocriſie, ſeeking commendation by vanity and vices, louing of flatterers; vſuall cenſuring of others, attempting matters aboue our ability and gifts. And alſo of infamie, which either ariſe from our ſelues, as all ſinnes both open, with all apparances of them, and ſecret, which God to our ſhame will bring to light; or elſe from others, as all diſgracefull lies, ſlanders, and opprobrious ſpeeches, againſt which we ought (eſpecially if wee be publike perſons) to defend and maintaine our credit and good name. The true teſtimonie of our ſelues is either concerning good; which if it bee true, wee muſt vponupon iuſt occaſion confeſſe it with modeſtie to Gods glory; or if falſe, with modeſtie and 1. Cor. 15. 10. Pro. 28. 13. 1 Ioh. 1. 9. Ioſh. 7. 19. Iohn 1. 10. Iam. 5. 15. Pſal. 51.humility to denie it; or elſe concerning euill, which if it be true, we muſt confeſſe it both to God with earneſt deſire of forgiueneſſe, and alſo to man, when by our confeſſion wee may aduance Gods glory, and either our owne or our neighbours good; or if it bee falſe, that wee conſtantly deny it. Contrariwiſe wee are by this Commandement bound to ſhun the contrary vices to theſe vertues; as to deny the good things in vsus to Gods diſhonour that gaue them, and to ſpeake more baſely and meanely of our owne gifts and good parts then there is cauſe, or then that which wee truly conceiue, either to auoide boaſting, which is no better then a modeſt lie; or to draw commendations Pſal. 52. 1. Phil. 3. 19. Gen. 4. 23, 24.from others, which is counterfaite modeſty, and a cunning kinde of arrogancy. And alſo on the other ſide, vaine and falſe boaſting, wherein wee may offend, either in reſpect of the obiect, in boaſting of that which is not good, but euill, or being good, is not in vsus at all, or at leaſt in that meaſure which wee aſſume vntounto our ſelues. Or elſe in reſpect of the ende, as when wee ſpeake of the good things in vsus, or done by vsus, for our owne glory, eſpecially when it is ioyned Mat. 26. 33, 35. 1. Cor. 4. 7. Eſa. 10. 15. Luk. 18. 10. Act. 8. 9. Gen. 18. 15. 2. Sam. 1. 10. compared with 1. Sam. 31. 4, 5.with neglect of Gods honour, or the diſgrace of others, or elſe for our gaine and aduantage. Or finally in reſpect of euill, when out of pride and ſelfe-louelove, wee deny that euill which is truly affirmed, or affirme that euill of our ſelues wich is falſe, to gratifie others, or to picke a thanke.
§. Sect. 9 What is required in this Commandement, to wit, originall righteouſneſſe, and ſpirituall Concupiſcence.
IN the former Commandements, as we hauehave ſhewed, the Lord forbiddeth all externall ſinnes both in word and deede, together with Rom. 7. 7. & 13. 9. & 1. 24. Col. 3. 5. 1. Pet. 4. 2, 2. & 2. 11. & 23. 3. Gal 5. 16. 17.the internall ſinnes of the heart commited againſt our neighbours, which are ioyned with conſent of the will, and commandeth the contrary vertues: and now in the tenth and laſt Commandement, that hee might ſhew his Law to be ſpirituall, and of ſuch large extent, that nothing, no not the leaſt motions or firſt thoughts are exempted, and out of the reach of it, hee requireth the inward purity of the minde and imaginations, thoughts and intentions, heart and affections; and the rectitude, orderly and iuſt gouernement of them all for our owne and our neighbours good: and contrariwiſe condemneth and forbiddeth, not onelyonly thoſe groſſe kindes of concupiſcence and luſts of the fleſh, Rom. 7. 7. & 13. 9. & 1. 24. Col. 3. 5. 1. Pet. 4. 2, 2. & 2. 11. & 2. 3. 3. Gal. 5. 16. 17.which are ioyned with conſent of will, but euen the firſt and leaſt motions of euill concupiſcence, which goe before conſent, which are the rootes, ſeedes, and fountaines of all other ſinnes, as all euill thoughts, inclinations and deſires which are repugnant with charity; yet thought of moſt, to be no ſinnes, and free from the cenſure of law, the which the Papiſts doe ſtifly defend, making this concupiſcence and luſt after baptiſme to bee no ſinne. Now this purity of minde and heart here required, conſiſteth of two parts, originall righteouſneſſe, and perfect louelove of our neighbours and our ſelues, and the concupiſcence of the Spirit. Originall righteouſneſſe, is both a cleaneneſſe from all vnrighteouſneſſe, and euill concupiſcence againſt our neighbours, and a diſpoſition and proneneſſe to all the duties of charity; the which righteouſneſſe, the Lord hauing in our firſt creation planted in our natures, doth iuſtly require it of vsus in his Law, though by our fall in the loynes of our firſt parents we hauehave loſt it, and can neuer attaine vntounto it in any perfection. Yea, he doth it not onelyonly in iuſtice towards all, but alſo in mercy towards his elect, to this end, that ſeeing hereby their vnrighteouſneſſe, corruption and miſery in themſelues, they might bee forced to renounce themſelues and their own righteouſneſſe, and flee vntounto Chriſt, that both they might be clothed with his righteouſneſſe, and by his Spirit be renewed according to his Image, Ephe. 4. 22, 23, 24. Luke 1. 74, 75. Tit. 2. 12, 13. Rom. 8. 6, 7. & 7. 8, 23. Gal. 5. 17. 1. Tim. 6. 9. 1. Pet. 2. 11.in wiſdom, holines and righteouſnes. Contrariwiſe, here is forbidden euill concupiſcence, which is either originall concupiſcence, or ſin, as it is referred againſt our neighbours; the which is that habituall corruption of our natures, and that euill inclination and proneneſſe to luſt againſt our neighbours, contrary to the Law of God: or actuall concupiſcences, which are euill motions in our mindes and hearts againſt our neighbours, both hurtfull and fooliſh; which motions are either euill phantaſies and thoughts of the minde, or euill affections and perturbations of the heart; 1. Cor. 13. 5.all which inclining men to euill, are repugnant to charity.
§. Sect. 10 Of the Spirit luſting againſt the fleſh.
The ſpirituall concupiſcence here required containeth the good motions of the Spirit, and the luſting of the Spirit againſt the fleſh. The good motions of the Spirit, are righteous & charitable cogitations in our mindes concerning our neighbours, and like affections in our hearts towards them, which are to be imbraced and nouriſhed in vsus; and contrariwiſe, euill thoughts are to be ſhunned, which either are caſt into mens mindes by the diuell, and are called his ſuggeſtions; or ariſe from originall corruption and habituall concupiſcence; and both of them either ſleeping or waking. The luſting of the Spirit againſt the fleſh, whereby we Gal. 5. 17, 24.fight againſt our corruptions, and crucifie the fleſh with the luſts thereof, is here alſo commanded, and to be intertained and imbraced of vsus. Of which I hauehave written more fully in another *The fourth part of Chriſtian warfare.Treatiſe.
§. Sect. 11 Of the meanes inabling vsus vntounto the obedience of this Commandement.
The meanes whereby we may be enabled to yeeld obedience to this Commandement, are of two ſorts, firſt, ſuch as tend to the attayning and preſeruing of the purenes of the heart, which are, Firſt, to walke with God, ſeeking to approue our hearts vntounto him, who ſearcheth and trieth as well our ſecret thoughts and inclinations, as our outward words and actions. Secondly, to obſerue and watch ouer our hearts and ſenſes, that no euill concupiſcence doe ariſe in vsus, or enter into vsus, or if they doe ariſe, or be ſuggeſted, that we doe not admit them, or forthwith extinguiſh and quench them. Secondly, to watch ouer our ſelues, that no euill concupiſcence do ariſe in vsus, or enter into vsus, to which end a twofold care is needful, 1. When we are awake, to keepe our minds occupied in good and holy meditations, and exerciſed about lawfull things, not ſuffring them to be idle, or to wander about things vaine & vnlawful. 2. When we are to ſleepe, that we commend our ſoules into the hands of God, deſiring him to keep them ſafe from tentations, and pure from concupiſcences. Thirdly, to obſerue and guard our ſences (eſpecially our ſight) by whoſe miniſtery Gen. 3. 6. Joſh. 7. 21. Job 31. 1. Pſal. 119. 37. Epheſ. 6. 12. 2. Cor. 10. 5.the obiects of concupiſcence are repreſented to the minde. Fourthly, that we put on, and keepe faſt buckled vntounto vsus the whole ſpirituall Armour of God, which is mighty to caſt downe imaginations, and to ſubdue euill thoughts. And finally, that we frequently vſe feruent and effectuall prayer vntounto almighty God, that he will aſſiſt and gouerne vsus with his holy Spirit, againſt all tentations and ſuggeſtions of the diuell, the world, and our owne fleſh.