Sum Of Commandment 10.
SUM OF COMMANDMENT 10.
Evan. Well, then, I ask you to consider that in the tenth commandment there is a negative part expressed in these words, “You shall not covet,” etc.: that is, you shall not inwardly think about, or long for what belongs to another, even though it is without consent of will, or purpose of heart to seek after it; and an affirmative part is included in these words, “But you shall be well contented with your own outward condition, and heartily desire the good of your neighbours.”
Neo. Well, sir, I ask you to begin with the negative part; and first tell us what the Lord forbids in this commandment.
Evan. I ask you to take notice and consider that this tenth commandment was given to be a rule and level, according to which we must take and measure our inward obedience to all the other commandments contained in the second tablet of God’s law.
For the Lawgiver, in the rest of the commandments, having dealt with those sins especially which stand in actual deeds, and are done on purpose, or with an advised consent of will — even though there is no doubt that the law of restraining concupiscence is implied and included in all the former commandments — now last of all, in this last commandment, he deals with those sins which are called only concupiscences. They contain all inward stirring and conceit in the understanding and affections against every commandment of the law; and they are, as it were, rivers boiling out of the fountain of that original sin. For to covet, in this place, signifies having a motion of the heart without any settled consent of will. Briefly, then, in this commandment is forbidden not only the evil act and the settled evil thought, with the full and deliberate consent of the will (as in the previous commandments); but here is also forbidden the very first motions and inclinations to every evil that is forbidden in any of the previous commandments. This is evident in Rom. 7.7, and 13.9; for it is not said in this commandment that you shall not consent to lust, but that “You shall not lust.” It not only commands the binding of lust, but it also forbids the being of lust. This being so, who does not see that in this commandment is contained the perfect obedience to the whole law? For how does it come to pass that we sin against every commandment, unless it is because this corrupt concupiscence is in us? Without this, we would of our own accord, and with our whole mind and body, be apt to do only good, without any thought or desire at all to the contrary. And this is all I have to say touching the negative part of this commandment.
Neo. Well, then, sir, I ask you to proceed to the affirmative, and tell us what the Lord requires in this commandment.
Evan. Why, original justice or righteousness is required in this commandment. This is a disposition and an inclination and a desire to perform for God — and for our neighbour for God’s sake — all the duties contained in both the first and second tablet of the law. From this it evidently appears that it is not sufficient, even though we forbear the evil, and do the good which is contained in every commandment, unless we do it readily and willingly, and for the Lord’s sake. To give you a few instances, it is not sufficient, even though we abstain from making images, or worshipping God by an image — no, even though we perform all the parts of his true worship, such as praying, reading, hearing, receiving the sacraments, and the like — if we do it unwillingly or in obedience to any law or commandment of man, and not for the Lord’s sake. Nor is it sufficient, even though we abstain from the works of our callings on the Lord’s day, and perform ever so many religious exercises, if it is unwillingly, and done for form and custom’s sake, or in mere obedience to any superior, and not for the Lord’s sake. Nor is it sufficient, even though a child shows ever so much honour, love, and respect to his parents, if he does it by constraint and unwillingly, or to gain the praise of men, and not for the Lord’s sake. Nor is it sufficient, even though a servant does his duty, and carries himself ever so well, if it is for fear of correction, or for his own profit and gain, and not for the Lord’s sake. Nor is it sufficient, even though a wife carries herself ever so dutifully and respectfully towards her husband, both in word and deed, if it is unwillingly, for fear of his frowns, or to gain the applause of those who behold it, and not for the Lord’s sake. Nor is it sufficient, even though a husband shows much love and respect to his wife, if it is because she is amiable or profitable, or to gain the praise of men, and not for the Lord’s sake. In a word, it is not sufficient, even though any man or woman does all their duties, in all their relations, if they do them merely for their own sake, and not for the Lord’s sake.
Nor is it sufficient, even though a man abstains from killing, yes, and from striking, if it is for fear of the law, and not for the Lord’s sake. Nor is it sufficient, even though he bridles his anger, and abstains from expressing any wrath, if it is because he wants to be considered a patient man, and not for the Lord’s sake. Nor is it sufficient, even though a man visits the sick, clothes the naked, feeds the hungry, or in ever so many ways seeks to preserve the life of his neighbour, if it is for the praise of men, and not for the Lord’s sake. Nor is it sufficient, even though a man abstains from committing adultery, if it is for fear of the shame or punishment that will follow, and not for the Lord’s sake. Nor is it sufficient, even though we abstain from idleness, gluttony, and drunkenness, if it is done for our own gain’s sake, and not for the Lord’s sake. Nor is it sufficient, even though we abstain from stealing, and labour diligently in our callings, if it is for the fear of shame or punishment, or for the praise of men. Nor is it sufficient, even though we have abstained from false witness-bearing, and have spoken the truth, if it has been for fear of shame, or merely to do our neighbour a courtesy, and not because the Lord requires it.
I might have instanced various other particulars in which, even though we have done what is required, and avoided what is forbidden, if it has been for our own ends, in any of the particulars mentioned before, it is insufficient. Indeed, if it has been merely or chiefly to escape hell and to obtain heaven, and not for the love we bear to God, and for the desire we have to please him, we have in this transgressed the Lord’s commandments. And now, neighbour Nomologista, I ask you, consider whether you have gone near to keeping all the commandments perfectly, or not?
Nom. But sir, are you sure the Lord requires every man to keep all Ten Commandments as you have now expounded them?