The Law Unsealed, Treatise · Commandment 10
The Tenth Commandment.
Exodus 20. 17.
Thou shalt not covet thy Neighbours houſe, thou shalt not covet thy Neighbours Wife, nor his man-ſervant, nor his maid-ſervant, nor his …x, nor his aſs, nor anything that is thy Neighbours.
VNtoUnto all the other Commands the Lord hath ſubjoyned this, for mans humbling and deep abaſement in his fight, and it reacheth further in then all of them, being (as the words bear) not about any …ew object, (for it is concerning wife, houſe, &c.) but about a new way of acting in reference to that object, and condemning directly a ſin, not ſo condemned in any other of the fore-going five Commandments, ſo that it alſo ſeems to be added to the other as a full and more clear explication of that ſpiritual obedience that is required in all the reſt.
In it we have to conſider, 1. the act, 2. the object: The act is not to co…et, the Apoſtle expreſſeth it, Rom. 7. 7. Thou shalt not luſt, which implyeth an inordinateneſs in the heart, as being disſatisfied with what it hath, and ſo the poſitive part is contentment and ſatisfaction with a mans own lot, Hebr. 13. 5. Let your converſation be without covetcuſneſs, and be content with ſuch things as ye have: ſo that whatſoever motion is inconſiſtent with contentment, and inordinately deſireth or tendeth to a change of our condition, falleth in as condemned here.
The object is inſtanced in ſome particulars generally ſet down, ſuch as our Neighbours houſe, his wife, then his ſervants, &c. under which (as the general following cleareth) are comprehended all that concerneth him, his place and credit, or any thing that relateth to any of the former Commands.
Thou shalt not grieve that he is well, nor aim at his hurt, nor be diſcontent that thy own lot ſeemeth not ſo good. And as for the reaſon why this Command is added, its ſcope holdeth it forth, which ſeemeth to be this, I not onelyonly require you (as if the Lord had ſaid) not to ſteal from him, and not to let your mind run looſe in covering what is his, as in the eighth Command, not only to abſtain from Adultery or determined Luſt in the heart, as in the ſeventh Command, and not onelyonly the abſtaining from wronging of his life, as in the ſixth Command, and of his name that way ſpoken of in the ninth Command, or wronging of them that are in place and power by ſuch heart luſts in us as are forbidden in the fifth Command; but I require ſuch holineſs that there be not any inordinate luſt or motion entertained, not having a being in the heart, although it never get conſent, but on the contrary, that in reference to all theſe Commands in your carriage towards your Neighbour, there be in you a full contentation with the lot that God hath carved out to you, without the leaſt inordinate motion or inclination to the contrary, which may either be inconſiſtent with love to him, or with contentment and a right compoſure of ſpirit in your ſelves.
From this we may ſee that this Command is unreaſonably and unjuſtly divided by Papiſts into two Commands, the one relating to the Neighbours houſe, the other to his wife, and what followeth: For, 1. this concupiſcence or luſt looketh not onelyonly to the ſeventh and eighth, but to the fifth and ſixth, and ninth Commands, there being an inordinate affection towards thy Neighbours life and honour, or eſtimation alſo; and it is inſtanced in theſe two, becauſe they are more diſcernible and common: This then sheweth that God taketh in this inordinateneſs of the heart, under one Command, in reference to whatſomever object it be, otherwayes we behoved to ſay that either the Commands are defective, or that there is no ſuch inordinateneſs to other objects of other Commands (which is abſurd) or by the ſame reaſon we muſt multiply commands for them alſo, which yet the adverſaries themſelves do not. 2. The Apoſtle, Rom. 7. 7. comprehendeth all inordinateneſs of heart towards whatſomever object it be in that Command, Thou shalt not luſt, which is, as Thou ſhalt not de…i…e his wife, ſo nothing elſe what is thy Neighbours. 3. The inverting the order which is here, in Deut. 5. 21. where the wife is put firſt, not the houſe, sheweth that the Command is one, otherwayes what is ninth in the one would be tenth in the other, and contrarily, and ſo the order of theſe ten words (as they are called by the Lord) would be confounded. But the great thing we are mainly to inquire into, is the meaning of this Command; in which Papiſts being loath to acknowledge corrupt natures caſe to be ſo deſperate as it is, and deſigning to maintain perfection of inherent righteouſneſs and juſtification by works, do make this ſin of Luſt, forbidden in this Command, a very general thing, and all of us ordinarily are apt to think light of this ſin.
We would therefore ſay, 1. That we are to diſtinguiſh Concupiſcence, and conſider it as it is, 1. Spiritual in a renewed man; for there are motions and ſtirrings called Luſtings of the Spirit against the Fleſh, Galat. 5. 17. 2. As it is partly natural to man to have ſuch ſtirrings in him, as flow from the natural faculty and power of deſiring, ſo Chriſt, as man, deſired meat and drink: and this being natural, was certainly in Adam before the fall, and as the will and underſtanding are not evil in themſelves, ſo is not this: It is neither of theſe that this Command ſpeaketh of. 2. There is a ſinful Concupiſcence, called evil Concupiſcence, Coloſſ. 3. 5. and the lusting of the Fleſh againſt the Spirit, it is this that is here ſpoken of, the inordinateneſs of that Luſt or concupiſcibleneſs, or concupiſcible power, turning aſide out of its natural line to that which is evil. It is this which God forbiddeth in this Command, and ſetteth bounds to the deſiring or concupiſcible faculty.
2. We ſay there is a two-fold conſideration of this ſinful Concupiſcence. 1. As it is in the ſenſual part onelyonly, and the inferiour faculties of the ſoul, as to meet, drink, uncleanneſs, &c. Or, 2. we may conſider it as it reacheth further and riſeth higher, having its ſeat in the heart and will, and running through the whole affections, yea, even the whole man, who in this reſpect is called Fleſh in the Scripture, Galat. 5. 17. and there is Hereſie and other evils attributed unto it, verſ. 19. 20, 21. which will not agree to the former, ſo Rom. 7. 23, 24. it is called the Law of the Members, and the body of death, and hath a wiſdom, Rom. 8. 7. that is enmity against God, corrupting all, and inclining and by-aſſing wrong in every thing, ſo that a man becauſe of it, hath not the right uſe of any faculty within him: This Concupiſcence, which is ſeated not only in the ſenſible, but in the rational part of the ſoul, is that which is intended here, which is the fountain and head-ſpring of all other evils; for, from the heart proceed evil thoughts, &c. Matth. 15. 19. it is the evil treaſure of the heart, Matth. 22. 25.
3. We may conſider this Luſt, 1. As it is habitual, and is even in young ones, and in men when they are ſleeping, whereby there is not onelyonly an indiſpoſition to good, but an inclination to evil, it luſteth against the Spirit, Galat 5. … and is enmity to the Law of God, Rom. 8. 7. and luſteth … James 4. 5. and … ſin, James 1. 15. This is the ſad fruit and conſequent in all men by nature of Adams firſt ſin, and hath a diſconformity to the Law of God, and ſo is called the Fleſh, Rom. 7. 5. and the law of ſin and death, Rom. 8. 2. In the firſt reſpect, this ſin is a body and a perſon as it were, an old man, Rom. …. 6. and in the other, it hath … in particular, to which it giveth Laws, requiring obedience. 2. We may conſider it as …ting and ſtirring in its ſeveral degrees; And 1. we may ſay it ſtirreth habitually, like the raging ſea, Iſai 57. penult. and as grace tendeth to good, or as fire is of an heating nature, ſo is this Luſt ſtill working as an habitual diſtortion, crook or bending, upon ſomewhat that ſhould be ſtraight; or as a defect in a legg, which poſſibly kytheth not but when one walketh, yet there is ſtill a defect; or rather it is a venome which is ſtill poyſonous; thus Rom. 7. 5. it is called the motions of ſin in the Fleſh, 2. The more actual ſtirrings of it are to be conſidered, either in their firſt riſings, when they are either not adverted into and without direct hatred, or actual and formal approbation; or as they are checked and rejected, as Paul did his, Rom. 7. 15. and 2 Corinth▪ 1…. 3. or as they are delighted in, though there be not a formal conſent, yet ſuch a thing in the very mind is ſome way complyed with, as deſirable and purſued after, this is called mor…ſa delectatio; or as they are reſolved on to be acted, and when men ſeek means and wayes how to get the ſin committed, after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind, to conquiſh (for inſtance) ſuch an eſtate unjuſtly, or to compaſs and accompliſh the act of filthineſs with ſuch a woman.
3. It may be conſidered in general, either as the thoughts are upon riches, or covetouſneſs, or filthineſs, without reſpect to any particular thing or perſon, or as they go out upon them in particulars.
4. We ſay we would put a difference betwixt tentations objectively injected by the Devil, as he did on our Lord Jeſus, Matth. 4. 1. and Luſts riſing from an internal principle, which are moſt common, ſee James 1. 14. The firſt is not our ſin of it ſelf, except it be 1. entertained ſome way, or 2. not rejected, or 3. not weighting and grieving us for the ill ſcent it leaveth behind it; for we having ſuch conbuſtible matter within, hardly cometh a tentation in, even from without, but it fireth us, or rather we having the kindling within, the Devil cometh but to blow on it, and ſtirreth that which is in us, hence it cometh, that ſeldom there is a temptation aſſaulting, but ſome guiltineſs remaineth, becauſe there is not a full abhorrence of theſe abominable ſtrangers that come into the heart.
5. This Luſt may be conſidered, either as it is in natural men, where its ſhop is, and ſo it is called reigning ſin, and the dominion of ſin, it is a yielding to ſin to obey it in the Luſt thereof, to obey it willingly, as a Servant doth his Maſter, Rom 6. 12, 13. or as it is in the renewed and regenerate, ſo it is indwelling ſin, without dominion, and indeavoured to be expelled, a law in the Members, and that continually is acting, but counteracted by a contrary luſting, Rom. 7. 23, 24.
Now let us clear 1. what Concupiſcence falleth in under this Command; and ſo 2. how this differeth from other Commands which are ſpiritual, and reach the heart alſo; 3. we may conſider the ſinfulneſs of this Luſt, and give ſome advertiſements concerning it in its acting, ſtirring, &c.
1. Under this Command we take in habitual Luſt, even as it diſpoſeth and inclineth to ill in the root of it, though not principally, yet conſequently; becauſe its ſtreams and branches that do flow from, and clear this …o be the fountain and root, are primarily underſtood; and the reaſons why it muſt be taken in here, are 1 Becauſe habitual Luſt in the root is ſin (for ſo it conceiveth ſin, James 1. 14. 15.) and if it be ſin, it muſt be againſt ſome of theſe Commands, which are the ſubſtance and matter of the Covenant of Works, which preſcribeth all duty, and forbiddeth all ſin. 2. If this Law require abſolute purity, then that inclination muſt be condemned by it, but it requireth abſolute purity and exact holineſs, even according to Gods▪ Image; therefore that inclination inconſiſtent with it muſt be condemned here, ſeeing in the other Commandments, acts that are reſolved and fully conſented to in the heart, are forbidden. 3. If the riſe of this habitual Luſt was by this Command condemned and forbidden to Adam, in looking to the fruit; and in entertaining that motion, or the indiſpoſing of himſelf by it to walk with God; or if this Command did forbid him his fall, and the bringing upon himſelf that Luſt; and when it was in him if it was a breach of this Command, then it is ſo to us alſo; but certainly Adam was enjoyned by this Command to preſerve himſelf free of the root of ſuch evils, if the fruits themſelves be evil, which is undenyable. 4. If this ill be foreign ▪ or a tranſgreſſion of, or diſconformity to the Law, then it muſt belong to ſome Command reductively at leaſt; but the former is certain, and it cannot ſo properly be reduced to any other Command as to this, therefore it is here condemned as ſin. 5. If it lyeth in the heart, and giveth the firſt ſinful riſe to actual ſins, then it muſt be forbidden in this Command (for as we now conſider it, it preventeth determination, and may be where actual ſin is not) but the former is truth, that it conceiveth other actual ſins as the mother of them (as it is James 1. 15.) therefore it muſt be forbidden here. 6. Add our bleſſed Lord Jeſus in his utter want of, and freedom from, all corruption was conformed to the Law, and it was a part of his conformity to it, and to this Command rather then to any other, that the Devil had nothing in him, no, not ſo much as a mo…us primo primus (as they call it) to ſin, nor any root from which it should ſpring.
If it be objected, 1. That this Luſt is in men antecedently, not only to any formal will of their own, but to all power and ability to help it, or ſo much as not to will it, and ſo cannot be ſuppoſed to be forbidden to them.
Anſw. 1. There are many things forbidden them, which now after the fall are not in their power to prevent. 2. This Law is to be looked on as given to man in his innocency, which therefore required of him the keeping int…re and undefaced the Image of God, according to which he was created; and now condemneth him for the want of it, the ſcope of the Law being to point out perfect holineſs, without reſpect to a mans ability, or his preſent condition, but to his duty, for the performing of which he got a power from God ut firſt, but through voluntary tranſgreſſion of the Law loſt it, and none will deny but if it be a ſin to have ſuch a pollured nature, the Law muſt require it to be otherwayes.
But 2. if it be ſaid that it is involuntary. Anſw. It is true it is not deliberate, but voluntary it is, as having its ſeat and riſe in the will, as well as in other faculties, and therefore the will cannot be thought free.
3. If it be ſaid that this ſin is greater then any ſin forbidden in any other of the Commands, therefore the Command forbidding it ought not to have been laſt.
Anſw. In ſome reſpect it is greater, to wit, in it ſelf, yet in reſpect of its palpableneſs and obviouſneſs it is leſs; alſo this Command forbidding it, preſſeth a further degree and ſtep into all that goeth before, and therefore is well ſubjo…ned.
2. We comprehend under this Command all firſt motions riſing from that habitual Luſt, in reference to more compleat acts, although they be inſtantly checked & choaked, and that whether they be in reference to particular objects, or whether they be vaging unſetled motions of any Luſt in it ſelf ſinful; and that whether there be a delectation or ſtaying on that forbidden object or not, or conſenting to it, or reſolution to follow it or not, as is evident in Paul, Rom. 7. For, 1. ſuch motions are the births of a a ſinful mother, habitual luſt: 2. They have ſinful effects and tendencies, they are incitements to ſins: 3. They are ſinful in their nature, as being diſconformed to the holy Law of God, and though they ſhould preſently be ſtrangled, yet it is ſuppoſed that once they were; and if they were, they were either good or ill; if good, they ſhould not have been ſtrangled; if evil, then they had this inordinateneſs here forbidden, and that from our own hearts or inventions that gave them being, and therefore they muſt leave a guilt behind them. 4. Otherwayes theſe evils forbidden here, would not differ from the ſpiritual ills forbidden in other Commands that forbid Lust with conſent and delight. 5. Our bleſſed Lord Jeſus could be capable of none of theſe, and therefore the having of them muſt be unſuitable to his Image, who was like us in all things except ſin. 6. Paul's aſſertion, Rom. 7. 7. that he had not known this ſin of Luſt but by the Law, maketh it evident that the Command ſpeaketh of …uſt not eaſily diſcernable (yea, that he himſelf diſcerned it not till he was renewed (and ſo it ſpoke of ſuch Luſts as after regeneration, to his ſenſe and feeling, a bounded moſt: Now none can ſay there were either in him more reſolutions to ſin, or more delight in them then before, but a quicker ſenſe of theſe ſin… ſtirrings and irritations then he had formerly.
3. We take in here moroſis delectatio, or the entertaining of extravagant Imaginations (as of honour, greatneſs, luſt; pleaſure, &c.) with delight, where the heart frameth ſuch Romances, and pleaſeth it ſelf with meditating and feeding on them, which Eccleſ. 6. 9. is called the wandring of the deſire, and in other places of Scripture, the imaginations of the heart of man (which even nature it ſelf may teach to be ſinful) this properly cometh in as alegg (to ſay ſo) or member and degree of this ſin, and as an evidence of one actually diſcontented with his own lot (contentedneſs with which is the poſitve part of this Command) and is a whoring of the heart after vanity, in a palpable degree, to ſatisfie it ſelf in its phantaſies and notions; and this is not only when the heart runneth upon ſinful objects, but alſo vain objects, which David hated, Pſal. 119. 113. for this reilling and roaring of heart is ever upon ſome other mans portion, at leaſt upon what is not ours, and tendeth ever to the imagining of ſome thing which is not, as an addition to our good which ſuppoſeth diſcontent with what we have.
4. We take in here ſuch Concupiſcence, as though it approveth not unlawful means to proſecute its inordinate deſigns, yet it is too eager in the purſuit, and diſcontent when it falleth ſhort; as for inſtance, when Achab would buy Naboths Vineyard and pay for it, or a man would marry ſuch a woman lawfully, ſuppoſing ſhe were free, and there were conſent of parties, &c. the one is not ſtealing, nor the other adultery, yet both of them ſuppoſe a diſcontent, when the deſire of having is too eager, and when there is an inordinateneſs in the affection or deſire after it; as when one cometh thus peremptorily to deſire to have ſuch a thing▪, or to wiſh that ſuch a thing were, I would fain have this or that▪ O that this or that were, even as David longed for a drink of the Well of Bethlehem: In a word, we take in all that is oppoſite to, or inconſiſtent with ſatisfaction in our own lot, and love to our Neighbour, under which this Command, as the reſt is comprehended, Rom. 13. 9. even the leaſt …ngs of any thing tending that way, or that inclineth to diſcontentment in our ſelves. It is true, every deſire to have ſomething added to our lot, or amended in it, it not to be condemned, but when it is inordinate; as 1. when the thing is not needful; 2. when the deſire is too eager; 3. when the thing too much affecteth, and even diſcontenteth till it be effected and done.
Now this being the ſcope and ſum of this Command, it may be gathered of how broad and vaſt extent the breaches of it are: Is there one hour wherein there are not multitudes of theſe evil thoughts flowing, running, and roving through the heart? Ah! what diſcontents with providences, grudgings, vain wiſhings, &c. are there? and although all theſe, as they reflect on God, are againſt the firſt Command; yet as they imply diſcontment in us with our lot, or as they are riſings of heart to evil▪ (though wreſtled againſt, and wherein the Spiritgetteth the victory) they are againſt this Command; ſo that not only vain Imaginations that are formed with delight, but even thoſe that are ſcarce ſuffered to breath, yet having once a being, are againſt this Command, and ſinful: For, 1. they break a Law, and are diſconformed to that which we ſhould be; 2. In Paul, Rom. 7. (who yet gave not way to theſe) they are called ſin and the body of death: 3. He wreſtleth againſt them, and cryeth out under them, deſiring to be quit of them, verſe 24. now if they were only penal, ſuch out-cries and complaints were not ſo like him, whom a complication of ſharpeſt afflictions could never make once to groan▪ but this body of death made him to cry out: 4. They luſt againſt, and oppoſe the Spirit, G…l. 5. 17. and ſo are againſt the Law of God, Rom. 7. and tend to obedience to the Law of Sin, and further the execution of its decrees: 5. Theſe are of the nature of Original ſin, and a branch growing of that root, and ſo what is born of the fleſh is fleſh, the branch muſt be of the nature of the root, if the tree be corrupt, the fruit muſt be ſo: 6. Theſe make way for other ſins, and keep the door open for temptations to groſſer evils, and give the Devil acceſs to blow up the fire: 7. They keep out many good motions, and obſtruct many duties, and indiſpoſe for them: 8. They mart communion with God, who ſhould have the …ll of the ſoul, heart and mind; and ſure, if he had his due, there would be no place for theſe, as there will be none for them among the ſpirits of the juſt men made perfect: 9. Theſe ſinful riſings in the heart are a great burthen to a tender walker, who groaneth under that habitual lightneſs and vanity of his mind in the gaddings▪ whorings, and departings of it from God; for becauſe of it he cannot get his whole delight u…interruptedly ſet on him, and though he delighteth in the Law of God after the inner m…n, yet he cannot win up to full conformity to it in his practiſe, or when he would and reſolveth to do good, yet, (ere he wit as it were) ill is preſent with him, and his heart is away and on the purſuit of one fooliſh …oy and vainity or another: 10. Paul ſpeaking of theſe luſtful ſtirrings of the heart, doth make it evident, Rom. 7. throughout the Chapter, that this Command ſpeaketh of ſuch Luſts which he had not known▪ except the Law had ſaid thou ſhalt not luſt. Now men naturally know that inward aſſent to ſin, even before it be acted is ſinful; yea, Paul knew he had ſuch things as theſe corrupt motions in him, but he knew not that they were ſinful, but from the Law, and that after its ſpiritual meaning was made known to him; and from this it is that ſuch who are regenerate ſee more ſins in themſelves then ever they did while unregenerate, not ſimply▪ becauſe they have more, but now having the ſpirit, and a contrary principle with in, they diſcern that to be ſinful, which they took no notice of as ſuch formerly: 11. The frequency of this ſin of inordinacy in the firſt ſtirrings and motions of the heart is no little aggravation of it▪ for what hour of a mans life, when waking, (yea, even when aſleep, in dreaming a man may be guilty of it, as Rivet upon this Command acknowledgeth) or half an hour is free of it? Is ever the mind quiet? and doth it not often yield conſent to theſe motions? and how few good purpoſes are often followed forth? Alace! but ſeldome: 12. The extent of it is great, one may ſin this way in reference to all the Commands, yea, to as many objects as his Neighbour or himſelf hath things of which they have the poſſeſſion; yea, to Imaginations about things that have no being, nor, it may be, poſſibility of being, but are meet Chimera's: 13. The occaſions of it, and ſnares to it, are rife and frequent, nothing we ſee, but readily it doth, as fire, inflame this Luſt, ſo that we have need continually, as it were, to caſt water on it; yea, what thing is there that is in it ſelf lovely and deſirable we hea… or read of, that we are not ready inordinately to be ſtirred towards the deſiring of it. 14. Its pretexts and cloaks to hide it ſelf are many, and ſometimes ſpecious, ſo that men are ſeldom challenged for it, if it come not to the length of being conſented to, or at leaſt of a delectation: How often are there wiſhes in our mouths, and oftner in our hearts, that break this Commandment which we obſerve not? eſpecially, if they be for knowledge or ſome good thing in another, or ſome good thing done by another which commendeth him; for then, O if we had it! or, O if we had done it! is often the language of the heart, and ſo there is a ſecret diſcontent againſt our Neighbour, which often runneth to envy, or at leaſt to a diſcontent that it is not ſo with us, and that we are behind in that; but eſpecially in ſpiritual things we take liberty for theſe diſcontented wiſhes, alſo grudgings, that another is free and we are croſſed, come in under the ſin here forbidden; as alſo that which is ſpoken of Eccleſ. 12. 12. of much reading and making many books, when one is deſirous inordinately, either to have, or to make many books to vent his knowledge by, eſpecially when it levelleth at what others have done.
This inordinacy that is in the motions of the heart, appeareth much, 1. In the beginnings and ſtirrings of paſſions and diſcontent which often never come abroad, but yet are deep breaches of this Command, either as marring that loving and kindly frame which we ought to carry towards others, or as inconſiſtent with that inward ſerenity and tranquility that we ſhould conſerve in our ſelves, that dumpiſhneſs (which is ordinarily to be ſeen in paſſionate and diſcontented perſons) often proceeding from, or tending to one of theſe two, paſſion or diſcontent.
2. It appeareth in bargains, as when we hear of a good bargain or good marriage which another hath gotten, or ſome good event or iſſue he hath had in ſuch or ſuch an undertaking, there is a ſecret grudge that we have not got it, or that we have not had ſuch ſucceſs.
3. That thoughtineſs and anxious carefulneſs which often is in bargains making, how they may be ſure and moſt for our advantage, is we conceive eſpecially pointed at here, there is a ſuitable carefulneſs, which ſimply, and in it ſelf is conſiſtent with lawful diligence, but this anxiety ſinfully accompanieth it through our inordinacy in it.
4. It ſheweth it ſelf in thoſe many ruings and repentings which often are after things are done, and wiſhings they had not been done, which are not ſimply ſinful when there is reaſon for them, but as they are carking and inordinate, as for moſt part they are in us. We ought to grieve with after▪grief and ſorrowful ſharp reflection for the ſin of what we do in all theſe above ſaid, and others ſuch like; but its repining againſt God, and his infinitely wiſe government, to grudge at diſpenſations, events, and conſequents, which are meer providences.
5. This inordinacy of heart motions doth much appear in the vexing afterthoughts of, and reflections upon any thing we have done, not ſo much becauſe of its ſinfulneſs, as becauſe of its bringing ſhame upon us, or becauſe of its unſuitableneſs to what our humour aimed at; and upon this account we are diſcontented, and have an inordinate and unſatisfied deſire of having it other wayes done, and ſo diſcontent is the proof and evidence of this Luſt, diſcovering it where it is, for becauſe our deſire (though poſſibly it be confuſed and for any good, as it is Pſalm 4. 6.) is not fulfilled, therefore is heavineſs and diſcontent, whereas if it were ſatisfied, there would be quietneſs.
So then we conceive this Command, as to its poſitive part, doth 1. Require love to our Neighbour, and complacency in his proſperous condition, and all ſuch motions as are inconſiſtent with it, are here forbidden, though they never come to act, and being ſuch as we would not have any others entertaining towards us. 2. Cont…ntinent ſo that diſcontent, diſcouragement, fainting heavineſs, anxiety, diſquietneſs and not reſting ſatisfied with our own lot, which is forbidden. Hebr. 13. 5. are condemned here. 3. A holy frame of heart, a delight in the Law of God, and conformity to it, Ram. 7. 22. Hence theſe motions are counted oppoſite to it which were in Paul (although he wreſtled againſt them, as was ſaid) and are the Imaginations of mens hearts, but the ſerenity and tranquil compoſure of the heart having every thing ſubject and ſubordinate to the Law of God, is called for here. 4. It requireth compleat conformity to the Law of God, and exact and perfect love to, and delight in him. Thus this Command is broken, when there is any ſtirring of heart inconſiſtent with perfect love to him and his Law: But obedience is given to it when we put off the old man, and put on the new man▪created after God, &c. Col. 3. 9. 10. and attain unto a ſtayed, compoſed, eſtabliſhed, and fixed heart, ſo much commended in Scripture. For the difference of this Command from the for mer Commands, is not in the object, but in the act luſt, for determinate luſt, for inſtance, looketh to the ſeventh Command, but here a ſort of vaging unſetledneſs in the thought that cannot be called adultery, as not partaking of that name, yet really is Luſt, is forbidden, and ſo alſo vain wanderings upon Ideas and notions come in here under the name of Luſt, and are ſinful, being inconſiſtent with a compoſed frame of heart.
To cloſe up all▪ let us conſider a little theſe words, Rom. 7. 7. I had not known luſt except the l…w had ſaid, then ſhalt not covet: I ſhal onelyonly premit this one-word, that it is ſomthing peculiar to this Command, that men in nature come not the length of taking it up. Paul before converſion knew that the conſented▪to deſire of an unlawful thing was ſin, but be knew not this narrow bounding of men to be intended in this Command.
In the words then you may take up theſe three, 1. That there is a great ſinfulneſs and inordinacy in Folks hearts, even in the leaſt things, which oft-times they take no notice of. 2. That generally men in nature do not advert to this, and are never throughly humbled under it. 3. That there is ſuch an indwelling luſt as this, which is ſpoken of here even in the heart of the Believer, and obedience to this Command will be as ſeriouſly aimed at by him, and he will be as much troubled and affected with the breach of it, as of any of the other Commands.
As to the firſt, I ſhall firſt interrogate you a few things, 1. How often is your mind ſtirring and reeling like the raging Sea? 2. How often, or rather how ſeldom, can ye ſay that theſe motions and ſtirrings are conform to the Law of God, or conſiſting with true love to God, and delight in him and in his Law? Are there not in your hearts wonderful ſwarms of vain Imaginations that ye cannot give a reaſon for, and cannot tell how they come in, nor how they go out? which yet are all breaches of this Command. 3. How often do ye take notice of them, or are ſuitably affected with them? 2. For further conviction of the ſinfulneſs of this, conſider the extent of the Command. 1. A man by the breaking of this Command may be guilty of the breach of all the reſt: 2. Its extenſive, in reſpect of the occaſions a man hath to break it, his eye will look to nothing but this luſt will take occaſion from it to ſin, the hearing of ſuch and ſuch a thing, will by means of this waken a deſire to be at it, though the impoſſibility of acting it may impede his determination: 3. It is extenſive in reſpect of the continual bad poſture the heart is in, ſo that hardly can a perſon take a look of it, but he will find this ſin of inordinacy in the thoughts in it, and ſome plagues as effects following on it. 3. For yet further conviction, conſider the greatneſs of the ſin, 1. In that it not onelyonly runneth after particular objects, the coveting whereof is againſt the other Commands, but fore-ſeeth and inventeth objects in the brain, and ſo this Luſt is broader then a man hath exiſtent objects to it, as when he deſireth to be rich, but knoweth not how: 2. We may gather the greatneſs of this ſin, partly from the nature of it, called in Scripture, enmity againſt God, Rom. 8. 7. party from the brude and product of it, called the fruit of the fleſh, partly from the fruit that it bringeth forth, and that is death, it begetteth other ſins, not onelyonly by indiſpoſing to duty, but by actual inclining and diſpoſing to evil, ſo that when the Devil cometh to tempt, he hath no more to do but to blow up this fire of Luſt that is within, and needeth not bring new fire to kindle it. Our ſcope in all this is to bring you to know that ſuch a thing as this inordinate Luſt is in you, and that it is exceeding ſinful; ye cannot deny but the Devil and Luſt ſtirreth as much in you as it did in regenerate and eminently holy Paul, and yet how is it that ye are as quiet as if it were not in you at all? ſuch ſerious and ſenſible ſouls as have rightly ſeen this, will loath themſelves, as being, becauſe of it, moſt polluted and unclean, and will cry out, Oh! we are vile.
For the ſecond thing in the words, folks may be a long time ere they take up this ſin, & generally men in nature do not know it: there are many vile ſins in the heart that never were deliberate, nor yet fully conſented to, when this ſin is diſcovered to Paul, he getteth another ſight of the nature of ſin then he would have believed formerly he could have had; Folks are rarely affected with Original ſ…n, that thwarteth with, and is contrary to the Law of God, and ſeldom burthened with this habitual Luſt, that ſtirreth even in Believers, becauſe but renewed in part, and ſo it is but deſtroyed in part; and it is a great and groſs miſtake to think that grace altogether expelleth it here, and it is ſometimes their guilt that they-fret and are diſcontented and diſcouraged, not ſo much becauſe of the ſinfulneſs of the ſin, as that it ſhould be in their lo…; for it is one thing to be ſeriouſly wreſtling againſt this Luſt, and bemoaning it, and another thing to have a perplexedneſs about it; as when there is a fretting that ſuch a thing is not better done, and yet no ſerious ſorrow, becauſe of the wrong doing of it ſimply, and in it ſelf conſidered▪ and there is an inordinateneſs wherein the fleſh prevaileth, even in complaints of ſin, and in deſiring good: And ſo this Command regulateth our deſire, not onelyonly in reference to the object, but as to the way and manner of purſuing it.
As to the third thing in the words, that this Luſt or Concupiſcence is in the Believer (as we have juſt now ſaid) it is uncontrovertibly clear from what the Apoſtle aſſerteth of himſelf, and moſt bitterly bemoaneth in that Chapter, and from the univerſal experience of the Saints, ſo that we need ſay nothing more particularly of it then we have ſaid; onelyonly it may be asked if there be ſuch a Concupiſcence in the Believer, how doth it differ from that which is in Natural men? Anſw. 1. Sin not onelyonly dwelleth, but commandeth and reigneth in the Natural man; but though Corruption dwell in the Believer, and may ſometimes take him captive, yet he doth not with the benſel of his ſould yield to it. 2. A Natural man is wholly one, or if there be any warring or diſſention, it is but one luſt ſtriving with another, the Believer is t…oſome (as they uſe to ſay) he hath two parties or ſides, and when corruption prevaileth, grace will be ſaying, O that it were otherwayes. 3. The Believes diſcerneth his luſts far better nor he did while unregenerate, and ſeeth themas ſo many evil ſpirits dancing and reeling within him. 4. This indwelling corruption is one of his greateſt weights, yea, it is exceeding weighty, and his moſt grievous burthen, heavier not onelyonly then all outward afflictions, but even, in ſome reſpect, then actual tranſgreſſions, for he findeth that he is never ſooner off his watch, but his evil inclination ſetteth on him▪ this is his exerciſe, this marreth his peace, and maketh him loath himſelf, when the World ſeeth nothing in his converſation reproveable: This did much more pinch and afflict Paul then his perſecution, and maketh him cry out▪ What ſhall I do, O wretched, O miſerable man that I am, who ſhall deliver me from the body of this death? All the outward afflictions and tribulations that he met with, drew never ſuch a word from him; he could through grace, rejoyce, yea, glory in the midſt of them, but this maketh him cry out of himſelf as miſerable, it being indeed the thing, that in it ſelf, and in the eſteem of the Child of God, when at himſelf, maketh him beyond all things in the World look at himſelf as wretched and miſerable, and if Faith in Chriſt were not kept up, the Believer in this caſe would deſpair and give it over; but it is neither the Natural mans exerciſe, nor yet his burthen. 5. The Natural man hath not a ſpiritual ſenſe to favour and reliſh the things of God, and as little inward feeling of his corruption that is oppoſite to the grace of God, but outward things are only or moſt ſweet to him: The Believer reliſheth ſpiritual things; but remaining corruption mar…eth his ſatisfaction even in outward things, and the more he finds that he is ſatisfied with them, he is therefore the worſe ſatisfied with himſelf; if he take a glut of ſatisfaction in them, with more pain he vomits it up again, and it troubleth his ſtomach, as it were, till he get it caſt out; Gods people get not leave to drink with full ſatisfaction of the things of the World, as Natural men do; for the Believer having two parties in him. Grace and Corruption, whereof, while out of Heaven, he is conſtituted; what contenteth the one can never content the other: but the Natural man having but onelyonly one party, and being wholly conſtituted of Corruption, he hath more delight, not onelyonly in ſinful things, but alſo in worldly things then the Believer.
The ſcope of all is to diſcover your ſuperficialneſs and overlineſs in examining your ſelves, to put you to be more ſerious in that neceſſary and uſeful exerciſe, and to teach you by what Command ye ſhould moſt examine your ſelves, even by this tenth Command, as being that which will make the cleareſt & moſt throughly ſearching diſcovery of your ſelves to your ſelves, and will beſt rid marches betwixt you and hypocrites; to put you in thankfulneſs to acknowledge, and with admiration to adore the exceeding great goodneſs of God, in providing and giving a Mediator on whom he hath laid all theſe innumerable Iniquities of all his people, which would have ſunk them eternally under the unſupportable weight of them; to let you ſee how abſolutely neceſſary, how unſpeakably uſeful, and ſtedable he is to ſo many wayes, and ſo deeply guilty ſinners; and withal to lead you to improve and make uſe of him for doing them away, both as to the guilt and filth of them; which when God ſhall, for Chriſts ſake, be graciouſly pleaſed to do, will not every believing ſoul have reaſon to ſay and ſing to the commendation of his Grace, Who is a God like unto thee that pardoneth iniquity? Bleſs the Lord, O my ſoul, who forgiveth all thins iniquities, who healeth all thy diſeaſes; to him that loved us, and waſhed us from our ſin… in his own blood, be glory and dominion for ever.
Amen.
FINIS.