The Sum of Christian Religion, Catechism · Part 3 · Question 113 – Question 114
ON THE 44. SABBATH.Queſt. 113. What doth the tenth Commandement forbid?
Anſ. That our hearts be not at any time moved, by the leaſt deſire, or cogitation, againſt any Commandement of God: but that continually, and from our heart wee deteſt all ſinne, and contrarily delight in all righteouſneſſeaRom 7.6..
The Explication.
THat the Commandement touching Concupiſcence is one, and not two,That this commandement. touching Concupiſcence i… but one commandement, proved againſt the Papiſts by foure reaſons. Exod. 20.17. Deut. 5.21. is manifeſt, 1. By Moſes divers rehearſall, or tranſpoſing and diſplacing ſome clauſes and members thereof in Exodus and Deuteronomy. 2. By Moſes conjoyning or comprehending of them both in one verſe in both places afore-named. 3. By the interpretation of S. Paul, who compriſeth that whole context, verſe, or ſentence of Moſes in one Commandement: I had not known luſt, except the Law had ſaid; Thou ſhalt not luſt. 4. By that that the Papiſts themſelves and others are wont in their Commentaries to joyne the coveting of our neighbours houſe, and wife; becauſe indeed they ſee, that, for one and the ſame cauſe, the coveting of our neighbours houſe, wife, and all other things that are his, are forbidden. Whence it followeth, that either there is but one commandement touching concupiſcence; or ſo many muſt be reckoned, as there are things of our neighbours forbidden to be coveted. 5. By the authority of ancient both Jewes and Chriſtian Interpreters, whoſe names are alledged above in the diviſion of the Decalogue.
The end of this Commandement.The ſcope and end of this tenth Commandement is, a rightneſſe and inward obedience of all our affections towards God, and our neighbour, and his goods, which muſt alſo be obſerved in the other Commandements. Here then ſome man may ſay: This Commandement is ſuperfluous, ſeeing it requireth no new thing from the rest. Anſw. Nay, it is not ſuperfluous; becauſe it is added to the former Commandements, to be a declaration of them, and that univerſall, becauſe this is ſpoken of the whole in generall: and further, it is alſo added, to be a rule and levell, according to which wee muſt take and meaſure the inward obedience of all the other Commandements: For in this Commandement is commanded, Originall juſtice or righteouſneſſe towards God and our neighbour,What Originall juſtice towards God and our neighbour is. What Concupiſcence is. which is, the true knowledge of God in our mind, and a power, inclination, and deſire in our will, and heart, and in all our parts to obey God, and his knowne will. Likewiſe, in this Commandement Concupiſcence is forbidden: which is, an inordinate appetite, or a corrupt inclination and proneneſſe in the minde, will, and heart, deſiring thoſe things that God forbiddeth in his Law. Nevertheleſſe, properly originall juſtice towards our neighbour is here commanded,What Originall juſtice towards our neighbour is. which is, an inclination and deſire to performe unto our neighbour, for Gods ſake, all duties required, and to regard and maintaine his ſafety and welfare. There are two extremes of this originall juſtice towards our neighbour here forbidden:What Originall ſin towards our neighbour is. 1. Originall ſin towards our neighbour, which is a deſire and wiſhing of thoſe things which hurt our neighbour. 2. In the exceſſe, Inordinate love of our neighbour, when for his ſake wee neglect God. Some take Concupiſcence and originall ſinne to be all one; but they differ, as an effect differeth from a cauſe, or at leaſt, as a part of any thing from the whole: For, Concupiſcence is a propenſion to thoſe things which are forbidden by the Law: How Concupiſcence and Originall ſin differ.Originall ſin is the guilt of all mankind the want of the knowledge and will of God. We are here to obſerve, that not only corrupt inclinations are ſins, but alſo the thinking of evill is ſin, to wit, as the thinking of evill is joyned with a deſire of purſuing,Concupiſcence is ſin. or doing it. Now that Concupiſcence is evill and ſin, albeit it be born with us, there is no doubt: For, we are not to judge according to Nature, but according to the Law, whether a thing be ſin, or no: For whatſoever is contrary to this, is ſin, be it, or be it not born with us.
The Pelagians denied Concupiſcence to be ſinne: but the Law ſaith the contrary; Thou ſhalt not covet. Rom. 7 7.And Paul ſaith, I knew not ſin, but by the Law: for I had not knowne concupiſcence (or luſt) except the Law had ſaid; Thou ſhalt not luſt. The Pelegians were condemned in many Councels, ſummoned and gathered together for confutation of Pelagius and Celeſtius their hereſies, about the yeere of our Lord. 420. and ſometime after, as in the Milevitane Councell, the fifth Councell of Carthage, and the Councell of Palaeſtina in the Eaſt,The Pelagians chiefe Objections to prove Concup…ſcence to be no ſin. How Concupiſcence is naturall unto us. &c. Their chiefe Objections are theſe: Object. Naturall things are not ſin. Concupiſcence is a naturall thing: Therefore it is no ſin. Anſ. 1. There is a fallacy of the Accident in the Minor. For, inordinate concupiſcence was not before the fall, but happened unto our nature after the fall. So then it is Naturall, not of it ſelfe, but by accident; to wit, inaſmuch as ſince the fall it is born and bred with us: or it is Naturall, that is, an evill accident inſeparably cleaving to a nature good in it ſelfe. 2. There are foure termes in the Syllogiſme, by reaſon of the ambiguity of the word Naturall: For in the Major it ſignifieth a good thing created of God in nature: to wit, mans appetite before the fall; which was not contrary to the Law and will of God: In the Minor it ſignifieth a thing, which we have not by creation, but which we have purchaſed unto us after the fall. Repl. An affection or appetite, even in nature now corrupted, to deſire good things, and eſchew hurtfull things, is not ſin: becauſe it is a thing made of God; and a motion good in ſelfe. But ſuch is Concupiſcence: Therefore it is no ſin, Anſw. to the Major. The appetites and motions of nature are good in themſelves, as they are meerly motions, not as they are inordinate motions, and are carried unto ſuch objects as God hath forbidden, as all motions and appetites of corrupt nature are; becauſe either they affect not ſuch objects as they ought, or affect them not in ſuch ſort, and to that end which they ought: and therefore are all vicious, and very ſins. An evill tree cannot bring forth good fruit. Mat. 7.18.To deſire the fruit of a tree, was naturall: but, To deſire it contrary to Gods expreſſe Commandement, as it was deſired of Eve, was a motion in its owne kind and nature corrupt, and very ſin. Object. 2. That which is not in our power to cauſe either to be in us, or not to be in us, is no ſin. Concupiſcence is ſo in us, that it is not in our power to ſhake and put it off: Therefore it is no ſin. Anſw. The Major is falſe: For ſin is not to be eſteemed by the liberty or neceſſity and bondage of our nature, but by the will and law of God. Whatſoever diſagreeth herewith is ſin, whether men have power to avoid it, or no: and God requiring of us impoſſible things, doth not injure us, becauſe he commanded them when they were poſſible. Though we have now loſt our ability of performing, yet God hath not loſt his right of requiring that of us, which he left with us. Object. 3. Sin maketh men obnoxious to the wrath of God. But Concupiſcence doth not make the regenerate obnoxious to Gods wrath: For there is no condemnation to them which are in Chriſt Jeſus: Therefore Concupiſcence, at leaſt in the regenerate, is no ſin. Rom. 8.1.Anſw. There is a fallacy of accident in the Minor: For it is but by accident, that concupiſcence doth not make the regenerate obnoxious to the wrath of God, that is, by reaſon of the grace of God, not imputing it to the faithfull: But this cometh not thereof, as if concupiſcence were not ſin; for neither doe other ſins condemne the regenerate, not becauſe they are no ſins, but becauſe they are remitted by Chriſt. Object. In Baptiſme, Originall ſin is taken away: Therefore Concupiſcence is not ſin in thoſe that are baptiſed. Anſw. to the Antecedent. Originall ſin is taken away in Baptiſme, not ſimply, but as touching the guilt of it: but corruption, and an inclination to ſin remaineth in them that are baptiſed. And this is it that the Schoolemen ſay: The Formall of ſin is taken away, and the Materiall remaineth. Repl. Where the Formall is taken away, there alſo the thing it ſelfe is taken away; becauſe the forme of every thing is the cauſe of the being of it. But in Baptiſme, the Formall of Originall ſin is atken away: Therefore Originall ſin in it ſelfe is taken away in Baptiſme. Anſw. Here is a fallacy, taking that to be generally meant of the whole, which is ſpoken but in part. The Formall of ſin is taken away, not ſimply, but as touching the guilt of it. For there is a double Formall of ſin: 1. A repugnancy with the law, A double formality of ſin.and an inclination to ſin. 2. The guilt, which is the ordaining of it to puniſhment. The guilt is taken away, but the inclination abideth. I ſee another law in my members, Rom. 7.23.rebelling againſt the law of my mind, and leading me captive unto the law of ſin, which is in my members.
Queſt. 114. But can they who are converted unto God, perfectly obſerve and keep theſe Commandements?
Anſw. No: but even the holieſt men, as long as they live, have only ſmall beginnings of this obediencea1 John 1.8. Rom. 7.14, 15. Eccleſ. 7.22. 1 Cor. 13 9.: yet ſo, that they begin with an earneſt and unfeigned deſire and endeavour to live, not according to ſome only, but according to all the commandements of GodbRom. 7.22. Pſal. 1.2..
The Explication.
THe Queſtion here is, How the law is poſſible: and, Whether regenerate men may perfectly keep it: which was the ſeventh queſtion propoſed to be conſidered of concerning the Law. That this Queſtion may be the better underſtood we are to diſtinguiſh the nature of man: 1. As it was firſt entire and uncorrupt; and 2. Afterwards fallen; and 3. Againe reſtored. The law was poſsible to be fulfil…ed by man, his nature being uncorrupt.Ʋnto nature entire and uncorrupt, the whole law, as touching all parts and degrees thereof, is poſſible, as unto Angels; for man was created unto the image of God, in perfect holineſſe and righteouſneſſe. It is impoſsible to corrupt nature. Gen. 6.5. & 8.21. Jerem. 13.23. Mat. 7.18. Rom. 14.23. Epheſ. 2.1, 3. 2 Cor. 3.5.Ʋnto nature corrupted after the fall, the fulfilling of the law is ſo impoſſible, that it cannot ſo much as begin obedience acceptable to God; according to theſe Scriptures: All the thoughts of man are only evill, continually, even from his youth. Can the Black moore change his skin? or the Leopard his ſpots? then may ye alſo be good, that are accuſtomed to doe evill. A corrupt tree cannot bring forth good fruit. Whatſoever is not of faith, is ſin. Wee are dead in our ſins, by nature the ſons of wrath. Wee are not able of our ſelves to thinke anything, as of our ſelves. How far for…h it is poſsib…e to reſtored nature.Ʋnto the regenerate, who have nature reſtored againe, the law is poſſible, 1. As concerning outward order and diſcipline. 2. As concerning the imputation of Chriſts righteouſneſſe, that is, by the benefit of juſtification and regeneration; both which benefits we obtaine by faith. 3. As touching the beginning of inward and outward obedience in this life.1 John 5.3. This is the love of God, that wee keep his Commandements, &c. Hee that without the beginning of obedience, that is, without regeneration, glorieth that he knoweth and worſhippeth God, is a lyar. But the law is impoſſible to the regenerate,How it is impoſſible to reſtored nature. Pſal. 143.2. in reſpect of God, that is, as touching the perfect inward and outward obedience of the law. Enter not into judgement with thy ſervant, O Lord: for in thy ſight ſhall no man living be juſtified. For, 1. They fulfill not the Law perfectly, becauſe they doe many things contrary to the law. 2. And thoſe things alſo which they doe according to the law are imperfect. For in the regenerate are many ſins yet remaining, as originall ſin, many actuall ſins, ignorances, infirmities; which their ſins notwithſtanding themſelves acknowledge and bewail: Wee have all been as an uncleane thing, Iſa. 64.6. A three fold difference between the regenerate and unregenerate ſinning.and all our righteouſneſſe is as filthy clouts. Therefore regenerate ſinners differ much from ungenerate ſinners; and this difference is three-fold: 1. There is a purpoſe of God himſelfe of ſaving the regenerate. 2. The certaine finall repentance of the regenerate. 3. Even in the very ſins of the regenerate there remaineth ſome beginning of true faith and converſion. But of the wicked and unregenerate, in whom nature is fallen, but not reſtored; neither hath God any ſuch purpoſe as to ſave them, neither is their finall converſion certain, neither have they any beginning of true obedience, but ſinne with their whole heart and will, and ruſh againſt God, and at length periſh, unleſſe they be converted.