Body of Divinity, Book 9 · Chapter 11
CHAP. XI. The tenth Commandment.
THou shalt not covet thy Neighbours House, thou shalt not covet thy neighbours Wife, nor his Man-servant, nor his Maid servant, nor his Oxe, nor his Asse, nor any thing that is thy Neighbours.
THou shalt not covet; that is, thou shalt not inwardly think on, and withall have thine heart inclined to with pleasure and delight, and long after▪ that which belongs to another or others, one or more, to his or their losse or hinderance, or misliking, though they will give no assent to get it or toSignificat ea vox & act… dol…sos quib… alienum invertitu… & sonsu… sublimiore, appetitus etiam. Huno sensum quia fermè …egligebant Hebr…i, ided Christus ostendit talem appe…itum non modò Deo displicere, sed & si fov…a… gehennae obnoxium. Grotius in Exod. c. 20. Elton. Master Dod, God repeating this Commandment, Deut. 5. 21. and setting down all things according to their due estimation, puts the wife in the first place. Barker▪ Prov. 16. 14. Exod. 21. 19. Chamad in genere est desiderare, concupiscere, optare, quod jucundum est, gratum, utile & voluptuosum, quae actio per se non est mala, sed tantum propter inordinationem, qua naturae rectè à Deo positae constitutio turbatur & violatur, unde Ebraei dicere solent, hoc verbum concupiscere …dificasse inferos: objecta concupiscentiae hic exprimuntur nonnulla exempli gratia, sed quia plura sunt, tandem sub universali regula continentur, & omne quod est proximi tui. Scopus ergo praecepti est prohibere omnem rei malae contra nos & proximum appetitionem; atque etiam rei bonae malant cupiditatem, cum scilicet à debito fine & bono disceditur. Ita que non absolutè dicitur non concupisces, sed non concupisces domum, uxorem, &c. Rivetus in Exod. Hoc praecepto Deus duorum peccatorum supra prohibitorum, nimirum surti & adulterii sontem atque originem extirpare instituit. Interdicit enim hoc loco cupiditatem nefariam, ex qua utrumque flagitium nascitur. Concupiscere quippe alteri…s uxorem atque bona aliena, hoc loco, est id animo agitare, deliberataque voluntate in id incumbere, ut quocunque tandem pacto illis per…rui possis. Volkelius de vera religione. l. 4. c. 8. seek after it.
The word neighbour is here to be taken as in the ninth Commandment; for any one of the same flesh, and of the same nature, which is any man or woman whatsoever.
House] This is put in the first place, not because it is more dear and near then the wife, but because this injury in desiring the house, extendeth it self to the husband, to the wife, to the children and servants; yea to the Beast also and Cattel. The hurt thereof is more general then of the rest, therefore it is placed in the first place.
Nor his wife] This is added as the next chief thing, in desiring whereof our neighbour is grievously wronged,
Nor his man-servant, nor his maid-servant] God sets down the Servants before the Cattel or any other wealth, because they are more to be accounted of then Riches.
Nor any thing that is his] The Lord comprehends in these words every thing, how small soever in our account, that belongs to our neighbour.
This Commandment is no where repeated in the Gospel by our blessed Saviour, but it is inserted in the repetition of the second Table, which S. Paul mentioned to the Romans.
The thing here forbidden (saith Dr. Abbot against Bishop) is lust and concupiscence, as the root and fountain of all sin and wickednesse▪ and therefore the Apostle setteth down for the whole effect of this Commandment, Thou shalt not lust, Rom. 7. 7. and calleth it often, the Commandment, ver. 8, 9, 10. to note that it is but one Commandment, which saith, Thou shalt not lust. He exemplifieth lust in the Commandment by some objects, leaving the rest to be understood; but if we will divide the Commandment of lusting, because the things are divers which are lusted after, there must be a necessity of making more Commandments, because as there are lusts tending to covetousnesse and lechery, so there are also which tend to disobedience, to lying, and slandering, and such like.
Whereas the Papists make the ninth Commandment, Thou shalt not covet thy Abbot against Bishop.neighbours wife, and the tenth, Thou shalt not covet thy neighbours house, which order may not be broken according to their division; yet Moses himself alters it Exod. 20. 17. though Deut. 5. 27. it be so; which indifferent placing of those two…am differunt non concupisces uxorem proximi, & non concupisces bona proximi, quam differunt non maechaberis, & non facies furtum. Cornel. à Lap. in Deut. 5. 7. Vide Ames. Medull. Theol. l. 2. c. 22. See Elton also on this Commandment. In all the former Commandments, some outward act or deed was commanded or forbidden; but in this last the Lord forbiddeth onelyonly the desire of the heart. Ford of the Covenant between God and man. The thing forbidden here is a roving and ranging lust, with a general consent of the heart to wish it, yet so that a man would check and reprove his own heart rather then his desire should be accomplished. Id. ib. This last Commandment pierceth deeper then the former; before the deed was condemned that was hurtful to our neighbour, and the setled will also and resolved determinations; these were forbidden in the other Commandments: but now the Holy Ghost reproveth the desire and lust toward any thing of our neighbours, notwithstanding there be no full resolution not setled consent given thereunto. Knewstubs Lecture on Exod. 20. 17. In the former Commandments is forbidden both the evil act, and also the evil thought setled, and with full and deliberate consent of will; but in the tenth Commandment is forbidden the evil thought, and every motion and stirring in the soul, that is contrary to charity and love of others, though no liking or consent of will be given to it. Elton on the Commandm. It forbids all inward lust, Rom. 7. 7. and all first motions of sin, ver. 5. even before the consent and allowance of the evil, verse 15. and all lustings after evil, 1 Cor. 10. 6. or after the good creatures of God in a carnal manner. Master Fenner on the Commandments. branches, infallibly prove that they are not two Commandments, but one onelyonly.
Although Thou shalt not covet, be repeated, yet Lyra witnesseth, that according to the Hebrew, one Commandment onelyonly is contained.
This last Commandment (saith Mr. Dod) forbids the least thoughts and motions of the heart against our neighbour, though there be neither consent nor yeelding of the will. And requireth such a contentednesse with our estate, as that we never have the smallest motion tending to the hurt of our neighbour in any sort. Yea, that we have such a love of our neighbour, as never to think of him, or any thing belonging to him, but with desire of his good every way. To covet (saith he) in this place signifies, to have a motion of the heart without any setled consent of will.
The first motions unto sin are here forbidden, though we never purpose or consent unto them. Mr. Lyf. Principles of Faith and good conscience.
The summe of the tenth Commandment (saith Master Downame) is, that every one rest fully pleased with that portion which God seeth good to bestow upon him, rejoycing and taking comfort in it whether it be great or small, Heb. 13. 5. 1 Tim. 6. 8. Phil. 4. 11. The contrary whereof is covetousnesse, longing after thatDownames summe of Divinity, l. 1. Contentatio est virtus, qua animus acquiescit in sorte à Deo concessa, 1 Tim. 6. 6. Heb. 13. 5. Phil. 4. 11. Praecipitur haec contentatio in decimo mandato, ut ex verbis ipsis apparet, neque ullo modo consentaneum est, mandatum istud immediatè referri ad puritatem istam justitiae internam & originalem, quae fons …st omnis obedientiae; illa enim non generaliter praecipitur in uno aliqu… mandato, sed in omnibus. Contentationi opponitur concupiscentia, Heb. 13. 5. …on tota inclinatio naturae nostrae, quae est corrupta; quae nullo uno pr… cepto singulariter damnatur, sed tota lege; neque omnes actuales illae cupiditates primae, quae sunt inordinat…, sed illa cupiditas, qua animus primo instigatur ac titillatur desiderio bonorum quae sunt proximi, quamvis eadem illicitis mediis acquirere nondum in animum induxerit. 1 Reg. 21. 2. Marc. 10. 19. Ames. Medul. Theol. l. 2. c. 22. Vide plura ibid. Praecipua hujus praecepti virtus est foreign, quam contentationem nonnulli appellant, qua animus sorte sua à Deo data acquiescit, & plura vel aliena injustè non expetit. Wendelinus Christ. Theol. l. 2. c. 4. Id quod prohibetur, est concupiscentia alieni, seu ejus quod est proximi nostri, quodque alienare vel non vult, vel per legem non potest. Id. ib. The duties required in the tenth Commandment are, such a full contentment with our own condition, and such a charitable frame of the whole soul toward our neighbour, as that all our inward motions and affections touching him, tend unto and further all that good which is his. The Assembly of Divines in their larger Catechisme. The general duty required in this tenth Commandment is, that we be truly contented with our own outward condition, and heartily desire the good of our neighbour in all things belonging unto him. Mr. Ball in his Catechisme. We are here commanded contentation in our present estate, and are forbidden desiring of, or envying the good of our neighbour. Mr. Nortons Doctrine of godlinesse. which is our neighbours, or none of ours, though it be without seeking of any unlawful means to come by it, as Ahab did, 1 King. 21. 2▪
This Commandment (saith he) hath commonly another sense of forbidding onelyonly the first lusts and motions of sin, but the words are evident. The rest of the Commandments of the second Table have all of them a common and familiar understanding, such as every man at the first hearing doth conceive. This therefore must have the like. The Law (say the Talmudists) speaketh according to common use. Let any man indued onelyonly with reason and understanding be asked what this should mean, Thou shalt not covet thy neighbours house: he will certainly answer, We must be content with our own.
2. The Hebrew word that Moses hath Deut. 5. 27. signifies to long after a thing, and to have ones teeth water at it, so it is used Micah 7. 1. and in many other places.
3. The particular instances, Thy neigbours house, wife, man-servant, maid, oxe, asse, or any thing that is his, declare manifestly, that goods and possessions are the proper subject of this Commandment, for which cause, Exod. 20. 17. the wife of our neighbour (his most precious possession, Prov. 19. 4.) cometh not in the first place, but is set in the midst of other possessions, that by the very marshalling of the words it might appear that this Commandment reacheth not to the desiring of ones wife for filthinesse and uncleannesse sake.
4. The order of the Commandments going by degrees from the greater to the lesse, and so continually falling, till you come to this sin of coveting, which is the first step and beginning of all wrong and deceit, and yet differeth in nature from them both.
5. The corruption both of nature and desire is forbidden in every one, so as this cannot be restrained to a several degree of sin, but a differing and distinct kinde of sin from those that went before.
6. Our Saviour Christ, the best Interpreter of the Law, doth so expound it,Downame ubi supra. And Finches little book of Div. c. 12▪ Mark 10. 9. when reckoning up all the Commandments of the second Table, in stead of Thou shalt not covet, he saith, Thou shalt not deprive (or, bereave a man of ought he hath) that is, covet or desire to have any thing that is his, though it be neither by wrong nor fraud, which two are forbidden in the words next before, but rest in that which God hath given thee. Mr. Lyford therefore adds, the particular coveting here forbidden is discontentednesse with that we have, wishing and longing after that which is anothers.Mr. Burrough… on Phil. 4. 11. Serm. 2. Si …d naturam vives nunquam cris pauper, si ad opinionem nunquam dives. Exiguum natura desiderat, opinio immensum. Seneca Epist. 16.
Christian contentation is the inward quiet, gracious frame of spirit, freely submitting to, and taking complacency in Gods dispose in every condition.
It is said of Socrates (though he were but a Heathen) that whatever befel him, he would never so much as change his countenance; he got this power over his spirit meerly by strength of reason and morality. All contentment ariseth from conjunction of suitables. This is the difference between contentment and satisfaction, contentment is when my minde is framed according to my condition; satisfaction is of a higher nature, when a mans condition is fitted to his minde.
Motives to contentednesse▪
1. From God.
2. From our selves.
First, From God.
Consider,
1. Whatsoever we have more or lesse, is the portion which God hath allotted us; and whatever portion he allots any, it is from his free grace.
2. He is infinitely wise, and regards not one man alone, but his purpose which he hath to all men, 1 Cor. 1. 25.
3. He hath just reason to give us no more, because we provoke him.
4. God hath given to every Christian such things as they are bound to be content withal. He hath freely pardoned them, He hath given them the promise of eternal life, and He doth all this in a continual exercise of free and rich grace.
Secondly, In respect of our selves, we have reason to be contented. Consider,
1. The good we have had from God already.
2. Remember the submission we made to God in the day of our conversion▪ Levit. 26. 41, 42, 43. Luke 19. 23. & 14. 33.
3. It is our wisdome to be contented, because it is to make a vertue of necessity.
4. There is nothing so unhappy, as for a man to have his portion in this life, Psal. 17. lat. end.
5. We are freed from many and the worst temptations if God keep us low, a full body is subject to diseases.
6. We shall use the good things God gives us the better, Phil▪ 4▪ 11.
7. We need not much, Give us this day our daily bread, nature is content with little, grace with lesse.
The way to get contentednesse.
1. Aim at a right end in thy life, viz. The glory of God, this cannot be crossed.
2. Get humility, think your selves worthy of no good, all evil.
3. Use discretion in considering indifferently both what good thou hast as thou art, and what evil thou shouldst have if thou hadst thy deserving, and weigh thy comforts and crosses together.
Every Christian is to make conscience of his thoughts, Isa. 55. 7.
Reasons.
1. They fall under the notice and judgement of God, Psal. 139. 2. Amos 4. 13. Matth. 9. 4.
2. Most of Gods displeasure hath been declared on men for their evil thoughts, Gen. 6. 5. Ier. 6. 19. Luk. 1. 51.
3. One of the chief things taken notice of in the day of judgement is, mens thoughts, 1 Cor. 4. 5.
4. Because of all sins thoughts are most considerable.
First, For the danger of them.
1. They beget carnal affections, first we think and then we love, they blow up the sparks of lust.
2. They are the ground of actions, Isa. 59. 4.
Secondly, In regard of their number, Isa▪ 57. 20.
5. Because one is best known by his thoughts, Prov. 12. 5. They are the most native off-spring of the minde, and freest from constraint, Isa. 32. 8. The principal lust ingrosseth the thoughts.
6. It is a great note of sincerity to make conscience of our thoughts, Phil. 2. 10. Prov. 6. 18. & 15. 20. Psal. 119. 113.
7. Gods eye is especially on them.
The cure of evil thoughts.
1. Pray for a new heart, a principle of regeneration, Ephes. 4. 23.We should be troubled for our evil thoughts, though we do not approve of them, Prov. 30. 32.
2. Get those sins mortified which specially ingrosse the thoughts, pride, envy, covetousnesse, uncleannesse, revenge, Prov. 6. 14.
3. Get a stock or treasure of sound knowledge, the minde of man is alwaies working, My reins instruct me in the night season, Prov. 6. 22. Deuter. 6. 6, 7. Matth. 13. 52.
4. Inure your selves to holy meditation, Psal. 119. 59, 99.
5. Be diligent and industrious in some lawful imployment, a soft and easie life is full of vanity and temptation; too much imployment hinders duty, and too little furthers sin.
6. Constantly▪ watch over the heart for suppressing evil thoughts, Prov. 4. 23. and over the senses for preventing of them, Iob 31. 1.
7. Be much humbled for evil thoughts, they grieve the Spirit, his residence is in the minde, Acts 8. 32. we should labour to approve our thoughts to God, as well as our actions to men, Psal. 139. 23.
The Law of God cannot be perfectly fulfilled in this life.Vide Bellarm. de Iustificat. l. 4. c. 11, 12, 13, 14.
The Papists say a man may fulfil the Law.
We say the perfect fulfilling of the Law to man fallen is impossible; originally it was not so, but accidentally it is. See Down. of Justification, l. 7. c. 6.
There is a difference between the keeping or observing of the Law, and theSee Mr. Pemble of Iustificat. Sect. 3. cap. 1. p. 70, 71. &c. 2. p. 83. &c. See Finches Sacred Doctrine of Divinity, cap. 12. Sclater on Rom. 3. pag. 289. fulfilling of it, which the Papists seem to confound. All the faithful by their new obedience keep the Law according to the measure of Grace received, Ephes. 4. 7. but none fulfill it, Iohn 1. 2, 3, 4, 5. & 3. 22, 24. They have received aTheir new obedience consists in studio pietatis & justitiae, in the study of piety and righteousnesse, whereby they are careful to perform good works. This study stands in a sincere desire, an unfeigned purpose, an upright indeavour, to walk in the obedience of all Gods Commandments. The Law is kept with the heart, Psal. 119. 34, 69, 129. bu… not fulfilled but by the whole man performing the whole Law alwaies. Down. of Justificat. l. 7. c. 6. Cartw. on Matth. 11. 30. See Mr. Cartw. Rejoynd. p. 196. new and Divine Nature, by which they are made like unto God and Christ; God puts his Spirit within them, and inableth them to keep his Commandments, and to walk in his Judgements and to do them.
The Law is spiritual.
1. It requires a holy nature, Luke 10. 27. with all thy strength that God gave thee, and the Law requires.
2. It requires holy inward dispositions, Deut. 6. 5.
3. Holy actions, Gal. 3. 10, 11, 12.
There is more required of an unregenerate man, then of Adam in his innocency, as the righteousnesse which will justifie an Angel will not justifie a sinner.
The Precept of the first Covenant is not abolished by the Law, but the Lord requires of every man out of Christ perfect, personal and perpetual obedience, as he did of Adam in the state of innocency.
1. Because the Soveraignty of God is still the same: when he gave Adam a Law, it was an act of Soveraignty.
2. The Law is the same it was before the fall, just, holy, and good.
3. Mans obligation to God under the Law is the same.
4. God ever intended to keep up the Authority of the Law.
The End of the ninth Book.