the geneva catechism 4 (continued)
210. But why does He expressly mention public perjury? That He may give us a greater abhorrence of this vice of evil speaking and slander, telling us that if a man accustom himself to slandering and defaming his neighbour, he will soon descend to perjury in court.
211. Does He only forbid evil speaking, or does He also include evil thinking? Both of them, for the reason already stated. For whatever it is wrong to do before men, it is wrong to wish before God.
212. The summarize its meaning. He enjoins us not to be inclined to misjudge and defame our neighbours, but rather to esteem them highly, as far as the truth will permit, and to preserve their good reputation in our speech.
213. Let us come to the last commandment. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.
214. Seeing that the whole law is spiritual, as you have so often said before, and the other commandments are not only to order outward acts, but also the affections of the heart, what more is added here? The Lord wished by the other commandments to rule our affections and will, but here He imposes a law also on our thoughts which though charged with covetousness and desire, yet stop short of an active intention.
215. Do you mean that the least temptation that enters into the thought of a believer is sin, even though he resists it and does not consent to it? It is certain that all evil thoughts proceed from the infirmity of our flesh, even though we do not consent to them. But I say that this commandment speaks of concupiscence which tickles and pierces the heart of man, without bringing him to a deliberate purpose.
216. You say then that the evil affections which involve a definite act of will or resolution are already condemned, but now the Lord requires of us such integrity, that no wicked desire may enter our hearts, to solicit and incite