Practical Exposition of the Ten Commandments, Lecture 11
THE TENTH COMMAND.
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 ox, nor his ass, nor any thing that is thy neighbours.
UNTO all the other Commands the Lord hath subjoyned this, for mans humbling and deep abasement in his sight, and it reacheth further in then all of them, being (as the words bear) not about any new 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 foregoing five Commandements, 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 cov …t, 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 L …t your conversation be without covetousness, and be content with such things as ye have: so that whatsoeve … motion is inconsistent w …th 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 only require you (as if the Lord had said) not to steal from him, and not to let your mind ran loose in coveting 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 only 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, nor 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 con…entation with the lot that God hath carved out …o 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, th … other to his wife, and what followeth: For, 1. this concupiscence or lust looketh not only 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 t …keth 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 desire 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, Gal. 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 a …e not evil in themselves, so is not this: It is neither of these that this Command speaketh of. 3. 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 twofold consideration of this sinful Concupiscence, 1. As it is in the sensual part only, and the inferiour faculties of the soul, as to meat, 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, Gal. 5.17. and there is Heresie and other evils attributed unto it, v. 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 byassing 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 only an indisposition to good, but an inclination to evil, it lusteth against the Spirit, Gal. 5.17. and is enmity to the Law of God, Rom. 8.7. and lusteth to envy, James 4.5. and conceiveth 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. 6.6. and in the other, it hath members in particular, to which it giveth Laws, requiring obedience. 2. We may consider i … as acting and stirring in its several degrees; And 1. we may say it stirreth habitually, like the raging sea, Isa. 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 venom 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 excitation, or actual and formal approbation; or as they are checked and rejected, as Paul did his, Rom. 7.15. and 2 Cor. 12.3, or as they are delighted in, though there be not a formal consent, yet such a thing in the very mind is someway complyed with, as desirable and pursued after, this is called morosa 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 combustible matter vvithin, hardly cometh a tentation in, even from vvithout, but it fireth us, or rather vve having the kindling vvithin, the Devil cometh but to blovv on it, and stirreth that vvhichwhich 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 m …n, vvhere 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 vvillingly, as a Servant doth his Master, Rom. 6.12, 13. or as it is in the renewed and regenerate, so it is indwelling sin, vvithout 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.
Novv let us clear 1. vvhat Concupiscence falleth in under this Command; and so 2. hovv this differeth from other Commands vvhichwhich are spiritual, and reach the heart also; 3. vve may consider the sinfulness of this Lust, and give some advertisements concerning it in its acting, stirring, &c.
1. Under this Command vve 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 flovv from, and clear this to be the fountain and root, are primarily understood; and the reasons vvhy 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, vvhichwhich are the substance and matter of the Covenant of Works, vvhichwhich prescribeth all duty, and forbiddeth all sin. 2. If this Lavv 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 vvith it must be condemned here, seeing in the other Commandements, 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 vvalk with God; or if this Command did forbid him his f …ll, and the bringing upon himself that Lust; and vvhen it vvas in him if it vvas a breach of this Command, then it is so to us also; but certainly Adam vvas enjoyned by this Command to preserve himself free of the root of such …ls, if the fruits themselves be evil, vvhichwhich is undenyable. 4. If this ill be foreign, or a transgression of, or disconformity to the Lavv, 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 th …s, therefore it is here condemned as sin. 5. If it lyeth in th … heart, and giveth the first sinful rise to actual sins, then it must be forbidden in this Command (for as vve novv consider it, it preventeth determination, and may be vvhere actual sin is not) but the former is truth, that i … 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 vvant of, and freedom from, all corruption vvas conformed to the Lavv, and it vvas 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 motus primo primus (as they call it) to sin, nor any root from vvhichwhich it should spring.
If it be objected, 1. That this Lust is in men antecedently, not only to any formal vvill of their ovvn, but to all povver and ability to help it, or so much as not to vvill it, and so cannot be supposed to be forbidden to them.
Answ. 1. There are many things forbidden them, vvhichwhich novv after the fall is not in their povver to prevent. 2. This Lavv is to be looked on as given to man in his innocency, vvhichwhich therefore required of him the keeping intire and undefaced the Image of God, according to vvhichwhich he vvas created; and novv condemneth him for the vvant of it, the scope of the Lavv being to point out perfect holiness, vvithout respect to a mans ability, or his present condition, but to his duty, for the performing of vvhichwhich he got a povver from God at first, but through voluntary transgression of the Lavv lost it, and none vvill deny but if it be a sin to have such a polluted nature, the Lavv must require it to be othervvayes.
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 subjoyned.
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 and 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 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 Lust 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, abounded 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 sinful stirrings and irritations then he had formerly.
3. We take in here morosa delectatio, o … 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 a legg (to say so) or member and degree of this sin, and as an evidence of one ac … ally discontented with his own lot (contentedness wi … which is the positive 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 proving 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 compreh …nded, Rom. 13.9. even the least risings 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, is 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 a …e 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 discontentment in us with our lot, or as they are risings of heart to evil (though wrestled against, and wherein the Spirit getteth 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, Gal. 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 na…ure of Original sin, and a branch growing of that …oot, and so what is born of the flesh is flesh, the branch …ust …e 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 marr communion with God, who should have the all 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 uninterruptedly set on him, and though he delighteth in the Law of God after the inner man, 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 toyl and vanity 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 within, 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 gu …lty 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 follovved forth? Alass! but seldome: 12. The extent of it is great▪ one may sin this vvay in reference to all the Commands, yea, to as many objects as his Neighbour or himself hath things of vvhichwhich they have the possession; yea, to Imaginations about things that have no being, nor, it may be, possibility of being, but are meer Chimera's: 13. The occasions of it and snares to it are rife and frequent, nothing vve see, but readily it doth, as fire, inflame this Lust, so that vve have need continually, as it vvere, to cast vvater on it; yea, vvhat thing is there that is in it self lovely and desirable vve hear or read of, that vve are not ready inordinately to be stirred tovvards 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; Hovv often are there vvishes in our mouths, and oftner in our hearts, that break this Commandement vvhichwhich vve observe not? especially if they be for knovvledge or some good thing in another, or some good thing done by another vvhichwhich commendeth him; for then, O if we had it! or, O if we had done it! … 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 vvith us, and that vve are behind in that; but especially in spiritual things vve take liberty for these discontented vvishes, also grudgings, that another is free and vve are crossed, come in under the sin here forbidden; as also that vvhichwhich is spoken of Eccles. 12.12. of much reading and making many books, vvhen one is desirous inordinately, either to have, or to make many books to vent his knovvledge by, especially vvhen it levelleth at vvhat others have done.
This inordinacie that is in the motions of the heart, appeareth much, 1. In the beginnings and stirrings of passions and discontent vvhichwhich often never come abroad, but yet are deep breaches of this Command, either as marring that loving and kindly frame vvhichwhich vve ought to carry tovvards others, or as inconsistent vvith that invvard serenity and tranquility that vve should conserve in our selves, that dumpishness (vvhichwhich is ordinarily to be seen in passionate and discontented persons) often proceeding from, or tending to one of these tvvo, passion or discontent.
2. It appeareth in bargains, as vvhen vve hear of a good bargain or good marriage vvhichwhich another hath gotten, or some good event or issue he hath had in such or such an undertaking, there is a secret grudge that vve have not got it, or that vve have not had such success.
3. That thoughtiness and anxious carefulness vvhichwhich often is in bargains making, hovv they may be sure and most for our advantage, is vve conceive especially pointed at here, there is a sutable carefulness, vvhichwhich simply, and in it self is consistent vvith lavvful diligence, but this anxiety sinfully accompanieth it through our inordinacie in it.
4. It shevveth it self in those many ruings and repentings vvhichwhich often are after things are done, and vvishings they had not been done, vvhichwhich are not simply sinful vvhen there is reason for them, but as they are carking and inordinate, as for most part they are in us. We ought to grieve vvith aftergrief and sorrovvful sharp reflection for the sin of vvhat vve do in all these abovesaid, and others such like; but it's repining against God, and his infinitely vvise government, to grudge at dispensations, events, and consequents, vvhichwhich are meer providences.
5. This inordinacie of heart-motions doth much appear in the vexing after-thoughts of, and reflections upon any thing vve have done, not so much because of its sinfulness, as because of its bringing shame upon us, or because of its unsutableness to vvhat our humour aimed at; and upon this account vve are discontented, and have an inordinate and unsatisfied desire of having it othervvayes done, and so discontent is the proof and evidence of this Lust, discovering it vvhere it is, for because our desire (though possibly it be confused and for any good, as it is Psal. 4.6.) is not fulfilled, therefore is heaviness and discontent, vvhereas if it vvere satisfied, there vvould 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. Contentment, so that discontent, discouragement, fainting heaviness, anxiety, disquietness and not resting satisfied with our own lot, which is forbidden Heb. 13.5. are condemned here. 3. A holy frame of heart, a delight in the Law of God, and conformity to it, Rom. 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 sixed heart, so much commended in Scripture. For the difference of this Command from the former 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 law had said thou shalt not covet: I shall only premit this one word, that it is something 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 he 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 inordinacie 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. It's 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 inordinacie 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 only runneth after particular objects, the coveting whereof is against the other Commands, but foreseeth 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. partly 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 only 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, and 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 sin, 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 lot; 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 …lesh prevaileth, even in complaints of sin, and in desiring good: And so this Command regulateth our desire▪ not only 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; only 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 only dwelleth, but commandeth and reigneth in the Natural man; but though Corruption dwell in the Believer, and many 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 tuosome (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 Believer discerneth his lusts far better nor he did while unregenerate, and seeth them as 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 only 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 savour 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 marreth 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 only one party, and being wholly constituted of Corruption, he hath more delight, not only 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 and 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 thine iniquities, who healeth all thy diseases; to him that loved us, and washed us from our sins in his own blood, be glory and dominion for ever. Amen.
FINIS.
End of the text · James Durham, Practical Exposition of the Ten Commandments (1675)