신학의 정수 - 윌리엄 에임스(1642년)

1. COntentation is a vertue, whereby the mind doth rest in that portion that God hath given him. 1. Tim. 6. 6. Heb. 13. 5. Phil. 4. 11.

2. This contentment is commanded in the tenth Commandement, as appeares by the words themselves, neither is it any way meet that this Commandement be referred to that inward and originall purity of righteousnesse, which is the fountaine of all obedience; for that is not generally commanded in any one Commandement, but in all: neither doth it more pertaine to the second table which is the condition of this precept, then to the first.

3. Yet because of all vertues which are contained in the second table there is none more internall, or more intimate to primitive righteousnesse then contention, and we are as it were lead by the hand from this, to contemplate and seeke that: therefore that purity is not unfitly by occasion of this precept handled here.

4. Unto this contentation is joyned joy for the prosperity of our Neighbour as of our own. Rom. 12. 15.

5. In that contentment and joy consists the top and perfection of all charity toward our Neighbour. In which respect also contentment is in a certaine manner the perfection of godlinesse and a godly man. 1. Tim, 6. 6. For godlinesse is great gaine () with contentment, or producing the perfection of contenment.

6. Hence it is commanded in the last precept according to that order which proceeds from the more imperfect to the more perfect, and from that which is more known to that which is lesse knowne.

7. For this is a duty most perfect, and most unknowne to us by nature, that whatsoever we conceive or will, it be joyned with the good of our Neighbours.

8. Therefore although this of its own nature hath the first place among duties to our Neighbour, as the foundation of all the rest, yet because it is last in having a being in man corrupted, therefore it is commanded in the last place.

9. Unto Contentation is opposed concupiscence. Heb. 13. 5.

10. But by concupiscence is not onderstood the power and faculty of lusting, and desiring which is naturall: nor the act or operation of that naturall faculty which is also naturall and lawfull, neither the whole inclination of our nature which is corrupt, which is not specially condemned in any one precept, but in the whole Law: nor all those chiefe actuall lusts which are inordinate, a great part whereof is contrary to religion and condemned in the first table; nor lastly, all lusts which tend to the hurt of our Neighbour, for those which have a deliberate consent, and purpose of prosecuting joyned with them, are condemned in the severall Commandements: But that desire whereby the mind is first instigated, and tickled, with desire of the good things which are our Neighbours, although it be not yet come into the mind to get them by unlawfull meanes, 1. Kings 21. 2. Marc. 10. 19.

11. By reason of that affinity, or neere consanguinity which those first motions of injustice have with originall corruption, whence they doe arise, they are wont by many to be as it were confounded with it. But. 1. Originall sin, is as it were an inbred habit, perpetually dwelling in us, having it selfe in respect of the existence alwayes in the same manner; whilest we live here; but these morions are transient actions proceeding from that habit. 2. That sin dwelling in us, is no more originall, then a generall principle of all vitious actions,²⁶¹ but those acts, which are condemned in this place are manifestly circumscribed, as having respect only to our neighbour.

12. The Apostle himselfe, Rom. 7. doth plainly open this precept by a Synecdoche of the operations of sin, for concupiscence, Ver. 7. is the same with the affections of sinners, Ver. 5. And with concupiscence effected by sin, Ver. 8. And so must necessarily be distinguished from sin dwelling in him. Ver. 7.

13. Neither is it any marvaile that the Pharisees (of whom Paul was one) did not acknowledge the first motions of concupiscence to be sins, seeing the same is yet stiffly denied by their cosen germans,²⁶² the Papists.

14. They that divide this last precept of concupiscence into two,²⁶³ so as one is of coveting the house, and the other of coveting the wife, with that which followes in this matter. 1. They are forsaken of all reason. 2. They are constrained either to roote out altogether the second precept of the first Table, or to turne it at least into a needlesse appendix of the first, that they may seeme to retaine in some so the number of ten words, or rather (which is evident in many more) observing the force of the second precept, they may with some shew remove it from themselves, and their superstitions, they are constrained to teare in sunder this tenth precept. 3. They cannot certainly designe which is the ninth, and which is the tenth precept, because in the repetition of the Law, Deut. 5. 27. Coveting of the wife is put before the coveting of the house. 4. They can declare no distinct injustice, between these covetings, whence also it comes to passe, that they themselves in explaining the decalogue, doe alwayes joyne or rather confound te ninth and tenth precept. 5. The very words of the decalogue, doe expressely note one precept when they forbid one act. Thou shalt not cover, and one common object whatsoever is thy Neighbours.

15. There is referred to concupiscence as a cause, the inordinate love of our selves, which is called . 2. Tim. 3. 2.

16. This selfe-love is the foundation and originall, in a sort of all sins, not only against our neighbour, but also against God himselfe. 2. Tim. 3. 4.

17. This concupiscence is that which is distributed by John, into that which is of the flesh, respecting those things which pertaine to food and lust, and into that which is of the eyes, respecting those things which pertaine to outward delight and profit: and into that which is of the pride of life, respecting those things which pertaine to the glory and pompe of this world. 1. John 2. 16.

18. Unto joy and well-pleasednesse in the prosperity of our Neighbour is opposed, envy, or an evill eye, Mat. 20. 15. And or rejoycing in the hurt of our Neighbour. Psal. 17. 3. 4. Obad. 12.

19. In this last precept that perfection of Iustice is commanded, which is in some sort explained throughout the whole one: as in the first precept of the … all Religion is in a certaine manner commanded, so that in the first precept of the first table is contained that first and great Commandement, Thou shalt love God with all thy heart: and the second table like to this, thou shalt love thy Neighbour as thy selfe, is contained in the last of the second Table.

20. From this perfection which shines forth in any one of these precepts it is manifest, that a perfect and accurate fullfilling of the Law, is impossible even to the faithfull, by that grace which is bestowed upon them in this life. For seeing (as it is well said) the rule and measure of our obedience is in affirmatives, Thou shalt love with all thy heart: and in negatives, Thou shalt not cover, both of which is impossible in this life, it doth necessarily follow, that none can exactly satisfie the Law.

21. In this life we know only in part, 1. Cor. 13. 9. And therefore we act only in part: we have received only the first fruits of the spirit. Rom. 8. 23. And therefore we cannot exactly observe a Law altogether spirituall. Rom. 7. 14. We carry about us flesh that lusteth against the spirit, Gal. 5. 17. Therefore we cannot obey without concupiscence, inclining and drawing another way. Finally we are not perfect, Phil. 3. Verse 12. We cannot therefore performe perfect obedience: but we have alwayes need to have that petition in the heart, and in the mouth, Forgive us our debts.

22. Yet it is truly and rightly said that the yoke of Christ is easy, and his burden light. Mat. 11. 30. And his Commandements are not grievous. 1. John 5. 3. Because the Law is there considered. 1. As it is observed by the faithfull who delight in it. Rom. 7. 22. Psal. 119. 14. 16. Not as it ought to be observed; for that observation brings rest unto the soules of the faithfull. Mat. 11. 29. Although imperfection cleaving to them is grievous and troublesome to them. 2. In respect of the spirit, not in respect of the flesh. Matthew 26. 41. 3. Remission of sin & of all imperfection which cleaves to our indeavours being joyned with it. 4. In comparison of the Letter of the Law which killeth. 5. A comparison also being had of the reward appointed by God to imperfect obedience begun: in which sence even all afflictions are counted light. 2. Cor. 4. 17. The easinesse therefore and lightnesse of the Law of God is not in the proportion of it to our strength: but in the grace of our Lord Iesus Christ, and the love of God together with the Communication of the Holy Spirit: which is with all those that love the Law God.

Amen.