t112 ueaions and Anfweres 1 o. Command. The tenth Commaundement. Thou(halt not rouet thy neighbours houle , thou (hale not rouet thy neighbours wife,nor his, &c. wherein (faith your bake) the Lorde plainly forbiddeth all inward de fire. of any thing vnlaroful to be done although we neuer confent onto it,as the rebellion of the ßl A, all corruption of the tide man,all blot oforiginallfnne, fo that by this commandement moll clearely we mayfee the image ofthat man that pleat th God, euen fack an one in whom no- thing is impure neither in will nor nature. R_ueflion, E T plainer Iprayyou,ifyou can fetdorentthed fference of this commandement from the other foras Maus hearde, fonte haue halfe thought it fuperfistoits at the former didalfoforbid the inwarde thought -afwell as the outwarde able. Anfw. It is as plaire as may be already,yet to con:. rent you,thus ouer againe. The former commande- ments did forbid the a& & the felled or contenting thought of the 'heart, though the deede were non done, as fer example ;the precept ofkilling forbid- Beth the deede,& with alhonce to thinke inheartta doe fuch a deede , with a rcfolution verilirto accô- pli(h it ifI can. But now this commandement commeth neerer , and condemneth not onely that thought that is fetied, &lacketh but opportunity to doe the deede,but euert the very thinking alto of any thing contrary to the loue ofGod, -ot my Neighbour, thought doe neuer content to it,but fnubbe ir,millikeit,and reic hit. For even that hauingofan euill thought in my.minde is a fruit of my corruption,fuch as in innocen- cy iÎwehad flood we fliould neuer haue had,and thereforenaught.. So there are two degrees of thoughts, the one with content to accôpldh'iudeede what we doe thinke; if we can,& the other without content repui fed away when we awake and fee it. The former in the former Commandements was forbidden,& thelatter in rhis. A f }ranga doe -trine in Iliewe no doubrto many that thinke this their thought is free. But we muff nottnarucl,dnce euen the Apot;le Pact /himfelfe would puler haue fufpeli ed any, Rom.7.7. danger in concupifcetrce, lufls,and derives if the Law hadnotfaid, Thou lhali not lu or defre.Nay it appeareth very plainly in that place (faith a,godly man)that he thought marueilons well of himfelfe before he came to thisCommandement. Hetookehint felfe before to be liuin, & in goodliking towards God and gAdliries, but ylhen he had looked vpon this law anei beheld himfelfc a while in this part of the glaffe , he faw himfelfeplainly tobe no body but a -dead man foldevnto finne. And therefore a thou-, ('and times needful), that the Lord fhould adde this Law to all the re(f , to humble vs throughly, Peeing fo fingular a man was not fully call downe before he had wrèfiled, with the inffice ofGod in the fame. Let vsthertore think'ofthis thing that feemeth fo little in our eies.Forweheartwhat the Apoflle ffith,it is fin todefre, &, we may loins cn,8 aj; vntoit the words of the Lord hirnfclfe,affìrming plainly, that the very imagination of mans heart is cuill turn from his youth.God hatirmade the hart afwell as the body,tei leeke:his glorie,& therefore good rcafon the cogitations of the heart fhouid no more dray frô their true end,than the aélious ofthe bódy.Neither may our reicetion of(uch thoughtsin the end,¬ c6fenting veto- themtoaccôplifh the in aá, bieare outeies. with an iütagination,that we haue not offended in them,in going fo farte as we went'. Fór it iss blemifh,a want,an impiety, and a dcgree:ofvnehalfrty Í8 a woman to differ thecogitation ofany forren friende bolide her husband to tickle her with conceit vn lawf ull ,thoughin the end (herepttlfeit, and abhorretoaccotn ?lifhit, and how can it theta
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