The Substance of Christian Religion, Lecture 44
The forty fourth Lords day.
Exod. 20. 17.
Thou shalt not covet thy neighbours …, thou shalt not covet thy neighbours wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours.
IN this last commandment is handled, the estate and condition of our Neighbour in common, as appeareth by these last words; or … is … neighbours: For as in the first Commandment of the first Table, that duty is commanded, whereon all other duties lye and depend; so also in this last Commandment of the last Table, that duty is handled, on which all others, that relate to our neighbour do depend. About this state of our neighbour in common, coveteousness is forbidden; by which neither is understood the natural faculty of coveting or desiring, which is of it self good and lawfull, and not to be ranked in the place of things forbidden: Nor yet every concupiscence or lust is here to be understood; because such acts of filthy lust, as have the consent of the will joyned with them, for the accomplishing the acts of sin, if occasion were given, are prohibited in the other Commandments, according to their kindes, whereunto they belong, as Christ himself teacheth of a man inordinately lusting after a woman: which while he calls adultery, he shows that it is forbidden in the seventh Commandment: Nor yet is understood that innate, and inbred lust in us, which is original sin, and the …inder to all actuall sin; because that is no more forbidden in any one Commandement, than the contrary original righteousness and innocency is commanded in the whole Law, but as this primitive righteousness is commanded us in all the Law throughout; so the contrary original sin, lust or inclination and propensity to evill, in general, is forbidden in the whole Law, and not in any one commandment: Here then is properly understood, that coveteousness, which is a disorderly desire or longing after any thing, that is our neighbours, though we do not fully consent thereto, and though we never desire to accomplish the same by unlawfull means.
Doct. 1. The first motions, wherein we are touched with an inordinate desire, are to be holden …or sins, that are to be shunn'd.
It is gathered from the words of the Commanment; because that first lusting after any thing, that is our neighbours, is expresly condemned; and all other inordinate motions are of the same kinde.
Reas. 1 Because such motions are contrary to the perfection of Gods Image, which we are every where bound to keep intire in our selves, as much as is possible.
Reas. 2. Because such motions are contrary to charity, whereby we ought to love God with our whole hearts, and our Neighbour as our selves▪ For if this charity were perfect in us, no place would be left in us for such motions of affections either against God, or against our Neighbour.
Reas. 3. Because in such motions there is a certain beginning of a consent to evill, though it be not full and perfect; which appeareth from that hidden liking and delight, that useth to accompany such motions, untill seriously they be repressed.
Use 1. Of Refutation, against Papists, who hold not such first motions for sins, and so do not acknowledge the spiritual depth of sin; and by the same meanes in great part take away the power of repentance and spiritual humiliation.
Use 2. Of Admonition. that with all diligence we keep our hearts, that however we cannot be altogether free from such motions, yet as much as may be, we may keep our selves from them; and that for two causes: 1. Because they have something of sinfulnesse in them, and tend also to the promotion of heavier sins. 2. Because in some sort they defile our mind and make it less fit for excercising and preserving holy motions.
Doct. 2. Every one ought to be content with that portion and condition that God hath measur…d out unto him
This is hence gathered; because contentment with our owne, is the duty directly contrary to desiring what is anothers.
Reas. 1. Because we ought to rest in Gods dispensation, as in our Fathers good providence, who knowes best what is good for us.
Reas. 2. Because this contentment makes much for the quietnesse of our minde, and so for the happinesse of our life.
Reas. 3. Because the want of this content argues our too great love of the world, and of our selves; and it comes from a perverse affection, that we are not content with our lot▪
Use 1. Of Reproof, against such, as do, or think nothing else almost, than how they may compasse such or such a worldly thing, that they have not; so that their whole life is nothing else but a continual exercise of avarice and ambition.
Use 2 Of Exhortation, that we may more and more strive unto this contentment of minde, which is the companion of true piety, as is said; Godlinesse is great gain, with a minde contented with its owne condition. For we brought nothing with us into this world, nor can we take any thing out of it with us; but having fo…d and raiment, let us there …ith be content. But such as will be rich fall into tentation, and into a s…are, and many lusts or covetousnesses, &c. 1 Tim. 6. 6, 7.
Doct. 3. We ought to desire our Neighbours good as well as our owne.
This is hence gathered; that here is forbidden the coveting of that, which is our Neighbours; whence followes, that we ought not onelyonly to leave to him such things as are his; but also, which is more, desire heartily that he may keep and enjoy his owne to his owne content, not that we should have them, or desire them. So that as the love of God above all things else is commanded in the first Commandment, so this love of our Neighbour, as of our selves, seems chiefly to be commanded, and as it were summed up in this last Commandment.
Reas. 1. Because love to our Neighbour ought to follow from our love to God; and God may be as well honoured by the things he gives to our Neighbour, as the things that he gives to us.
Reas. 2. Because however it be more natural to wish well to our selves, yet it is more divine and perfect to wish well to others in such external things.
Reas. 3. Because by wishing well to others, we wish well to ourselves, in as much as by the exercise of this duty, we further our owne salvation
Use, Of …eproof, against the common frailty of us all. For from this, as from the Commandment of a loving God above all things, it followes that none can perfectly keep this moral Law, in this life; to wit, if we understand such perfection as consists in compleat obedience. For otherwise in all believers is found such a perfection, or integrity and sincerity, as is opposed unto fainednesse and dissimulation; and such as is opposed unto halting or lamenesse, by which some duties seem to be looked after, but not all; and such a perfection also as is opposed to lukewarmnesse. For all believers both worship God sincerely, and desire to keep all his Commandments, and pant after a compleat obedience also: Yet the Law is not for this proposed to us in vain, though we be unable to keep it fully. For hence we understand, 1. What is our duty. 2. What are the defects under which we lie. 3. What we may require of God; to wit, that we may be freed from guilt, & renewed to a performance of duties. 4. That we have a mark set us, whereat we may aim in all our endeavours. 5. That we may in part take notice of the perfection of that life which we shall enjoy in another world.