Principles of Faith and Good Conscience, Chapter 40
CAP. XL.
Tenth Commandement. Thou ſhalt not Covet, &c.
HEre God takes order with the firſt motions and inclinations to evill,The ſcope. though they never come to the conſent of the will, and purpoſe of the heart.
Q. Thou ſhalt not covet: What is here forbidden?
A. The firſt motions unto ſin, the luſting of the old man, though we never purpoſe nor conſent unto them. [All evill inclinations and motions of the heart before conſent, as vaine thoughts, ſuddaine paſſions and affections, and all luſting of the old man againſt the will of God. [So Paul expounds this Commandement. Rom. 7.7, 23. Jam. 1.14. Gal. 5.17.
Q. What is the particular coveting here forbidden?
A. Diſcontentedneſſe with that we have, wiſhing and longing after that which is anothers. [As when we be not content with that place and condition which we hold in the Family, Church, or Commonwealth; but the heart is ſtill riſing, wiſhing, woulding after the condition of another; as would I were a Maſter, or a Miniſter, or a Tradeſman, rather then a Miniſter, &c. This unquietneſſe of the ſpirit, this ſickneſſe of the deſire, repining, riſing, and ſaying within our ſelves, O how well could I live, if I had ſuch a field, ſuch a Wife, ſuch a Servant, &c. theſe motions be contrary to that compleat contentment which is here requirey.] Under this particular concupiſcence of the heart, coveting that which is anothers, all evill motions and deſirings of the like kinde are forbidden; namely, all luſtings againſt the Law of the minde; all the riſing, enmity and Rebellion that is in our nature againſt the things of the Spirit; the ſuddain paſſions and perturbations of the mind; alſo the rolling of vain thoughts in the mind, as thoughts of pride, revenge, the moving of the heart towards any evill object, though without any ſetled approbation of the ſame. But tell me:
Q. Are theſe thoughts and motions ſinfull, if we doe not conſent unto them, nor purpoſe to put them in practice?
A. Yes, they are: The very riſings of corruptions within us, are ſins to be repented of: [They are as the ſcum and boiling, of the pot, the riſing of the mud, &c. A lame horſe, if he move, he will halt in going: An inſtrument out of tune will jarre in the ſounding, and that is a fault; there is ſomething wanting that ſhould be unto perfection; ſo in our very natures, there is a jarring and a ſwerving from the Law of God, and that uprightneſſe, wherein God created man; and theſe ſwervings are the fruits of ſinne; and the cauſes of ſinne in us, as Jam. 1.14, 15.] Rom. 7.21, 23, 24. Gen. 8.21. Eph. 4.22.
Q. What ſay you then of evill ſuggeſtions and thoughts that ariſe in our minds, as thoughts of Blaſphemy, &c. are they ſinnes?
A. If they be caſt in by Satan,Of Satanicall injections. and not yeelded unto by us, they be Satans ſins, and not ours: [To be tempted is no ſin, for Chriſt was tempted, and had evill thoughts caſt into his mind by Satan; but to yeeld to the temptation, that is our ſinne.] Mat. 4.6. Mat. 16.23.
Q. How may it be diſcerned whether the evill motions doe ariſe from our own corrupt hearts or from Satan?
A. Two waies: 1. If the motion or temptation he unnaturall, (that is) if thoughts ariſe which tend to the deſtruction of our naturall well-being, or of our ſpirituall & eternall well-being, it is then from Sathan, and if we conſent not to ſuch thoughts, they are not our ſins but Satans: Perhaps thou haſt thoughts to curſe God, to wiſh there were no God, thoughts perhaps of deſpaire, or to kill ones ſelfe or others, &c. theſe be Satanicall injections; for nature loveth it ſelfe, and ſo doth grace our new and ſpirituall nature, and therefore if we reſiſt and diſlike ſuch motions, they be not ſinne to us. Matth. 4.9. Matth. 16.23. 1. John 4.3. Mat. 3.28.
Q. How elſe may that be known?
A. By the manner of their comming, if they ſeaze upon us with terror & affrightment, ſuddainly and unexpectedly, ſo that the ſoule is burdened and groaneth under them, willing to be rid of them, it is a ſigne they come from Sathan; [And ſuch thoughts and tentations are our trials and afflictions, but not our ſinnes; evill thoughts which agree to nature & to our diſpoſitions, (as that of Davids numbring the people, and Judas ſelling his Maſter,) though Sathan caſt them into our minds, and ſtirre us up thereunto, yet they are our ſins as well as Sathans.] Matth. 4.10. Chriſt had indignation againſt that motion.
Q. What doth this Law forbidding all concupiſcence, informe us of?
A. Two things: Firſt, it ſhewes the infinite purity of Gods Law which requires a conformity to his will, not onelyonly in our wils, affections and actions, but in the very frame and temper of the ſoule: [That no evill motions ariſe againſt God.]
Q. What, ſecondly?
A. It ſhewes the impurity of our nature, which is ſo great, that for it alone, (though we never harboured an evill thought) the Lord might juſtly abhorre us for ever: [And therefore theſe inward workings of corruption, the untowardneſſe & contrariety of our natures againſt God, are to be bewailed and crucified, if we deſire to be ſound in repentance. Job. 15.15, 16, Eph. 2.3. Pſal. 51.5. Ier. 17.9. Eph. 4.22. Rom. 6.6. Rom. 7.21, 24.
Q. Is every ſoule bound to make conſcience of the Law, in forbearing the ſins forbidden, and doing the duties commanded?
A. Yes: To his power he muſt keep it all, elſe he is under the Law, and not under Chriſt. [And conſequently muſt periſh for ever.] Rom. 6.14. Rom. 2.25. Gal. 5.24.
Q. Are there, beſides this Law of God, other Lawes and precepts of the Church to be obſerved of Chriſtians for conſcience ſake: [As to obſerve Saints daies, keep faſting daies, make confeſſion to the Prieſt at certaine times in the yeare of all our ſins, heare Maſſe upon holy daies. Caniſius Cat.]
A. No there is nothing to be added to the written Word of God, it being in it ſelf moſt holy, perfect, and ſufficient to make men wiſe to ſalvation, Deut. 4. 2. Rev. 22.18. 2 Tim. 3.16, 17. [Man hath no power to make Laws to the conſcience; civill conſtitutions they may make for outward orders ſake; which we are to obſerve, if they be agreeable to the Word of God, not otherwiſe.
Q. Are there Evangelicall counſels of perfection, diſtinct from precepts, which if we keep voluntarily, do help forward our ſalvation, and increaſe our glory? [As that of poverty, ſingle life, blind obedience to ſuperiours? Canitious Cat.]
A. No, the Lord hath left us a liberty in ſome things, but our choice therein is no part of perfection, and other things named for counſels, are not left to our curteſy, but are duties to be performed as occaſion requireth. [The only ſervice and ſacrifice which God accepteth, is, obedience to his will in his Word, and God refuſeth whatſoever a man taketh in hand beſides.]
Q. Well then, there is but one Law under which we ſtand, and the end of that Law is, as hath been ſaid, to drive us unto Chriſt. Tell me what muſt we goe to Chriſt for?
A. For three things. 1. For a mercy, to forgive our ſinnes. 2. For b ſtrength and victory over our ſins. And 3. for c acceptance of our will for the deed. [For the Law juſtifieth no tranſgreſſor, the Law gives no grace to keepe it ſelfe, the Law accepts nothing but compleat obedience.] a Rom. 10.4. b Joh. 1.16. 2 Cor. 3.6. Gal. 3.2. c Eph. 1.6. Heb. 13.15. 1 Pet. 2.5.
Q Our faith is unperfect and ſo is our obedience, what is our duty in regard of the imperfection of both?
A. We muſt ſtrive to encreaſe and grow in grace by a diligent and conſtant uſe of all thoſe means which God hath ſet apart and ſanctified to that end. [If we have a dimneſſe in the eyes, or a lameneſſe, we will try twenty waies to help it, ſo, &c. and to this end, only the wayes of God are available, and muſt be uſed in their place, one ordinance helps another.] 2 Pet. 2.18. Heb. 6.11, 12. Luke 17.5. 1 Theſ. 4.1, 10. Prov. 1.24. Iob 17.9. He that hath cleane hands, ſhall be ſtronger and ſtronger.