An exposition of the morall lavv, or Ten Commandements of almightie God set dovvne by vvay of exercitations, wherein is contained an explanation of diverse questions and positions for the right understanding thereof, together with an explication of these scriptures which depend upon, or belong unto every one of the commandements, all which are cleared out of the originall languages, the customes of the Iewes, and the distinctions of the schoolemen / by Iohn Weemse ...

Commandement. X.

EXERCITAT. I. Against Concupiscence.

Exod. 20.17. Thou shall not covet thy neighbours house, &c.

THe sinne which Adam committed in ea∣ting of the forbidden fruit is called origi∣nale originans, and the punishment of this sinne is called orignale originatum, which is that corrupt habit which sta∣neth and defileth all the actions of men; and in the first sinne, natura Corrupit personam; and in the second, persona corrumpit naturam, that is, Adams actuall trans∣gression corrupted his person, and he eating of the for∣bidden fruit, all mankind fell in him.

There are three sorts of habits, naturall, infused, and acquired habits; naturall habits, as originall sinne; Infu∣sed habits as faith hope and charity; acquired habits, by frequent actions either good or bad.

The first sinne which commeth from this originall sinne, is defiderium informatum vagum & non determina∣tum, a wandering and a light thought before it come to consent; there is vitiositas, vitiosus motus, and vitiosa

affectio. Vitiositas is the corrupt habit which is originall sinne, it is in the will but not properly from the will. Then there is vitiosus motus, the first motions which proceed from this corrupte habite and they are partly with the will and partly against the will; and thirdly, there is vitiosa affectio, the concupisence and lust which is with full consent and that is altogether from the will.

The Church of Rome maketh three sorts of desires in soule, first, Primo-primi motus, then Secundo-primi, and thirdly, Secundi motus.

They say that those Primo-primi motus are neither mortall nor veniall because they arise before the con∣sideration of reason, and the will cannot represse them because they proceed from our naturall disposition. The naturall appetite in man is threefold, First 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which draweth foode to it, and this is common to the plants beasts and man. Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the sensitive faculty common to man and beast; thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is joyned with reason these three sorts of appe∣tites considered Physically are not forbidden in this Commandement, but consider them morally as they have a relation to the Law of God, they may bee sinne either in the manner, object, or end in the manner when a man thirsteth for things naturall excessiuely, Esay. 5.11. Woe be to them that are strong to carry drinke. So when it is set upon a wrong object, it is not said, thou shalt not covet a wife, but thou shall not covet thy neighbours wife. Thirdly, when we covet a thing to a wrong end, Iam. 4.3. Ye aske that yee may consume it up∣on your lusts. In this Commandement the wrong object is properly condemned, but if we exceed in the mea∣sure; then it is a breach of some other Commandement. So if it be desired for a wrong end, and the concupi∣scenc•• come with full consent, then it is not within the 〈…〉〈…〉

lists of this Commandement.

Now that we may take up, that these primo-primi, motus are sinne, marke thee degrees which Iames set∣teth downe, Cap. 1.14. First, there is abstraction, the se∣cond is inescation, the third is conception, the forth is con∣sent or action, or the full consent of the mind; and last is the perfection of it when, it bringeth forth death.

The first degree is abstraction when the mind recei∣veth a thought cast into it about the committing of evil; by these meanes it suffereth it selfe to be drawne away: the second is inescation, when the mind receiveth a worse thought for the committing of sinne, as when the fishes delight themselves to play with the baite. Iob compareth this to a little poyson which a man keepeth un∣der his tongue, cap. 20, 17. he keepeth it for a little while, and then spitteth it out againe; the third is conception, when there is a will to commit the evill, the full consent is oftentimes put for the action, as Exod 12, 48, and when a stranger shall so journe with thee, and will keepe the passover, that is, hath a desire to keepe the passover. So Gen. 37, 21, & Ruben heard it, and he delivered him out of their hands, that is, he would have delivered him, the fourth degree is the action it selfe; and the last is the perfection, and this is the habite of sinne.

This abstraction which is the first degree, is condem∣ned in this Commandement, and so inescation which is the second degree, but the third degree when there is a will and a purpose to commit this sinne, and the action it selfe and the habit, all these are without the listes of this Commandement.

These degrees and proceedings in sinne may be clea∣red by this exemple. David beholding Bethshabe, he had but a confused love to her, this was abstraction: se∣condly, there commeth suggestio prava or ine: scatio, what if I could get such a woman. Thirdly, it commeth to

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conception, it were good to have this woman. Fourth∣ly, to the action, but it never proceeded to the habit; all these degrees were sinne in David before it came to the full consent. The Church of Rome granteth that the full consent is mortall sinne. Secondly, that the delight is a veniall sinne, because it is but semiplena deli∣beratio, but they deny motum suggestionis to be a sinne.

If concupiscence it selfe were not a sinne, it would ne∣ver tempt a man to sinne, for nothing bringeth out sinne formally, but sinne: Iames in the place cited distingui∣sheth diverse sorts of sinne, there are some sinnes con∣summated & finished, and these bring forth death, but it followeth not that other sinnes bring not forth death, he that calleth his brother foole is worthy of Gehenna, but it will not follow, that he that calleth his brother Raca, is not worthy of Gehenna simply, but onely that hee is not worthy of Gehenna in that same degree. So con∣cupiscence consummated bringeth forth death, therfore concupiscence not consummated bringeth not forth death, this will not follow, but onely this, it bringeth not forth that same sort of death which concupiscence consummated bringeth forth.

[Ob.] They say that concupiscence is sinne onely, because it draweth men to sinne.

[Answ.] This word sinne is diversly taken in the Scriptures. First, for the transgression of the Law it selfe. Second∣ly, for the guilt of sinne, Gen. 4, 7. Sinne lyeth before the doore, that is, the guilt or punishment; sometimes for the occasion of sinne, as Deut. 19.20. I burnt your sinne in the fire, that is, the golden calfe which was the occasion of your sinne. So Rom. 7.7. The Law is sinne, that is, it stirreth up men to sinne through their corrup∣tion. Fourthly, it is taken for the Sacrifice for sinne, as Hos. 2.4. they eate the sinnes of the people, that is, the sacrifice for sinne, but here concupiscence is taken pro∣perly for sinne.

Sometimes concupiscence is put for our corrupt desires concupiscence bringeth forth death, that is, the con∣cupiscence of our appetite bringeth forth actuall sins, and sometimes concupisence is put for the effect of sinne brought forth in the acte by our corrupt desires, per metony miam effecti; as Ro. 7.7. Sin wrought in me all man∣ner of concupiscence, here it is put for the effect of sinne brought fourth by our corrupt desires, but howsoever it be taken, it is still sinne.

The Church of Rome holdeth that these first cogita∣tions in the heart of man are not sinne; & they read these words. Gen. 8, 21. I will not curse the ground any more for mans sake, because the heart of man is prone to evill even from his Youthhead. Phygius the Papist reasoneth out of this place, perversly translating it this wayes, that for which God spareth a man is not sinne, but God spareth a man for the thoughts of his heart, therefore they are not sinne in themselves, for that which is sinne in it selfe, provocketh the Lord more to anger still.

But this reason ariseth out of a false translation, for the word Ci, should be translated quamvis, although the cogitations of his heart be evill. So it is taken Gen. 47.15. why should we dye in thy presence, although the mony faileth. As though the Lord should say, although the cogitations of his heart be evil, and I might be justly an∣gry with him, both for his originall & actuall sins, & de∣stroy him, as I did in the deluge, yet in my mercy, I will not do this to him. Againe, they translate Rangh badly here, prena in malū, where as it should be translated, alto∣gether evill, and so they translate Minnagnora badly, ab adolescentia, for the child is called Nagnar, as soone as he stirreth in his mothers belly. And lastly they say, omne figmentum cogitationis est intentum tantum ad malum, and so they passe by all the degrees, how the Lord exagge∣rateth this sin that is in the heart of man. For it is more

to be evill than to encline to evill, and figmentum cogi∣tationis cordis is more, than cogitationes cordis, jotzer lebh signifieth completas cogitationes cordis, & incompletas: the vulgar Latine taketh it onely for the actuall imagi∣nation of the heart, as if there were some good in the heart it selfe; and they make two shops, as it were, in the heart of an unregenerate man, one of concupiscence, and another of vertue, it is in mans choyse, saith he, either to worke in the one, or in the other, and to chuse the good if he please, being assisted by God; as though there were some power in him to concurre with God; but this word rak taketh away all this.

[Obj.] They reason this wayes, where there is no condem∣nation or matter of condemnation, there is no sinne, but in those who are justified, there is no matter of con∣demnation, therefore there is no sinne in them.

[Answ.] These who are justified, there is nothing in them worthy of condemnation, by grace; but the sinn it selfe is worthy of condemnation: and as in an unregenerate man, the fact may passe and the guilt remaine, Iosh. 10. We are under the sinne of Baal-peor unto this day, here the fact was past, and the guilt remained; So the guilt is ta∣ken away from a regenerate person, and yet the concu∣piscence remaineth. There is materiale and formale in peccato; the formall part, which is the obligation to the punishment, is taken away, although the materiall part may remaine, Iere. 50.20. In those dayes, and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sinnes of Iuda, and they shall not be found: for I will pardon them whom I reserve. And Rom. 8.1. There is therefore now no condemnation to them which are in Christ Iesus, who walke not after the flesh, but af∣ter the spirit. A land-marke removed out of the land, the materiall part remaineth still, to wit, the stone, but not the formall part which is a relation to be such a

marke; when a Magistrate giveth over his place, for∣male respectivum deest hic, that is, men respect him not as he is a Magistrate no more, but yet he is a man still; so this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or concupiscence which remaineth in the children of God after Baptisme, is sinne in it selfe, but this relation, the guilt which is the obligation to the punishment is taken away, manet vitium, sed tollitur ju∣dicium, cessat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed restat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Againe, there is an actuall guilt, and a potentiall guilt in sinne; the actuall guilt is taken away from the sinnes of those who are justified; but the potentiall guilt is still in them; there were serpents in the Wildernesse which stung the Israelites, Num. 21. and there was a viper on Pauls hand which hurt him not, Act. 28.5. The sinnes of the wicked are like the Serpents in the Wil∣dernesse which stung the Israelites to death, but the sinnes of the children of God are like to the viper up∣on Pauls hand, although it had a sting in it, yet it was restrained by the power of God that it could not hurt him; so the guilt of the sinnes in the children of God have no power to sting them; but in heaven there shall be neither politicall nor actuall guilt to hurt them, as there is no sting in the brasen Serpent at all.

Secondly, they say that secundo primi motus are veni∣all, because men resist them, and fight against them, they are more worthy of praise than of punishment; and they adde that sinne is said to be veniall three manner of wayes, first, veniale ex causa, secundo ex forma; tertio, veniale ex eventu.

Veniale ex causa, as when a man doth a thing of igno∣rance, here they say his ignorance maketh his sinne ve∣niall, but this is false, for there was a sacrifice under the Law for sinnes of ignorance, to teach us that ignorance must be purged by the blood of Christ as well as other sinnes.

Secondly, they make these motions which are with ••trife, to be veniale ex forma, but every sinne is the transgression of the Law, whether they be great sinnes or l••sser, that sinne which made Paul to cry out, O wretched man that I am, who shall deliver me from this bo∣dy of death was this a veniall sinne of it selfe. We ac∣knowledge then, sinnes onely to be veniall, ab eventu, that is, through the merits of Christ, which purgeth all sort of sin, from Adams originall sin, to the habite of sin and to the idle and flying motion, to the sinne with re∣luctation, to the full consent and act.

They say, as the Physitian is not angry with him who is thirstie, but with him who drinketh contrary to his commandement, so God is not angry for concupis∣cence, but if the man contrary to his commandement, give the will and consent to the sinne, then he breaketh the commandement, and God is angry with him.

[Answ.] The comparison is altogether faulty here, for God findeth fault with those first motions which arise in the heart with a certaine delight; and although they arise in the heart before the consent of the will, yet they are not altogether against the will, for otherwise the heart would not take delight in them. The Physitian is not angry with his sicke patient because he is thirsty, because the sicke man hath no delight in his thirst, as the man doth in his very first thoughts.

[Obj,] But they say, actiones sunt suppositorum, sinne is com∣mitted by the person in whom it is, Rom. 7. Not I, but the sinne that dwelleth in me.

[Ans.] Paul representeth a double person, first, the unrege∣nerate, when he saith, I allow not that which I doe; than of the regenerate, I serve the law of God in my minde, the a••tions of the regenerate part, are not the actions of the unregenerate part, yet they are both actions of the whole person. Example, if a Gardiner should in∣graft

in the stocke of a tree, some grafts of the Apple tree, and some of the Crab tree, none can say that the graft of the Apple tree beareth Crabs, or that the graft of the Crab tree beareth Apples: so we cannot say, the regenerate part bringeth forth sinne, or the un∣regenerate part bringeth forth good, and yet wee say Paul bringeth forth both.

It is a question which much exerciseth our Divines, what it is which is condemned in this last Commande∣ment, whether it be the first motions of the heart, be∣fore they come to consent, and in the rest of the Com∣mandements, whether it be the full consent.

Others hold that they are distinguished thus: the habituall sinnes are condemned in the former Com∣mandements, and the concupisence condemned in this Commandement, are not onely the first motions of the heart before they come to full consent; but also when concupiscence bursteth forth into act, although they be not consummate sinnes and habituall. Now that those sinnes are condemned in this last Commandement which are not habituall, but actuall onely; they goe a∣bout to proue it out of Mark. 10.19. thou knowest the Commandements, doe not commit adultery, doe not kill, doe not sweare, doe not beare false witnesse, defraud not, honor thy father and mother. In this enumeration of the Commandements, they say, that, to steale, and to defraud here, are two diverse Commandements, to steale, be∣longs to the eight Commandement, and to defraud to the tenth; and this defraud they make to be the act manifested, but not the habituall act onely, which is condemned in the former Commandement, but of this we have neede to enquire more.

How shall we know when concupiscence is condem∣ned in the last Commandement, [Quest.] and when it is forbid∣den in other Commandements.

When we resist the Temptation, and fight against it, then it is within the lists of the last Commandement, the Temptation sometimes aggreditur, sed non ingredi∣tur, as when the devill tempted Christ, here the temp∣tation because it tooke no hold upon Christ, it was not a breach of any of the Commandements, and here it was in him true, scire malum non est malum, Secondly, ingreditur sed non progreditur, when the devill layeth the tentation before the regenerate, although hee often∣times resist the temptation, yet it taketh some hold upon him, but grace suppresseth it againe, and this is within the last Commandement, and it hath some inclination to consent.

Every sort of strife about sinne is not within this Commandement, there is Lucta Ethica, and Lucta Theologica; this Lucta Ethica such as was in Medea, is not forbidden in this last Commandement: for the conflict was betwixt her mind and her affection, and not betwixt sinne and grace in the same affection. She may be compared to that cake which the Prophet, Hos. 7.8. speaketh of, which was raw on the one side, and bak't on the other side, but the child of God is like to the Cake somewhat bak't on both sides and somewhat raw on both sides, the will of Medea is onely Satans, although there was some light in her understanding, but the understanding and the will of Paul are partly regenerate and partly unregenerate; the understanding of Medea, was like a glasse representing to the will what it should doe, but the will was unwilling to follow it; a sinne is perfected more by the perversnesse of the will then by the darkenesse of understanding, an unregene∣rate man is compared to the wilde Asse which snuffeth up the wind, Iere. 2.24. that is, who followeth the swinge of his affections altogether, therefore wee see though a man by generall sort of knowledge confesse

that God should be loved above all things; yet in his particular judgement and practise hee thinketh it a hard thing to follow Gods will rather than his owne, and from this sort of knowledge there followeth an im∣perfect sort of will which the Schoolemen call rather velleitas than voluntas; but from the latter sort of un∣derstanding, there followeth a full consent which is properly called the will: by the generall sort of judg∣ment, the unregenerate man judgeth that hee should rather-love God than his base lusts, but when he com∣meth to his particular practise, he had rather offend God than want his base lust. When the eyes of Balaam were opened, there were some glimpses of light in his un∣derstanding which made this velleitas in him, but not voluntas.

Where there is a sharp conflict betwixt the flesh and the spirit, that is within this Commandement, as when two opposite things meete together, cold salt Peter, and hote Brimstone make a great noise; so when grace and sinne meete together in the child of God, they make a great stirre, and make him to cry out, O miser ego, hence come these words of warre, To pull downe holds, 2 Cor. 10.4. to buffet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Cor. 9.27. but where there is a little glimpse in the understanding, and faint desires in the will, they are like the crackling of thornes under a pot, Eccles. 7, 6.

The faint desires of the will of the unregenerate are soone quenched againe, they are but, Lucida intervalla furiosis, & they see worse after the glimpse is gone than before, as those who see with a flash of lightning, see worse then they did before.

Againe we may discerne when concupiscence is with∣in the lists of this last Commandement, and when not, thus; he that willeth the end, and willeth not the means, this conflict is not within the lists of this Commande∣ment,

as Prov. 13.4, piger vult et non vult. he willeth the end, but he willeth not the meanes tending to the end, Hos. 10. Ephraim delighted in threshing, but not in plowing; here Ephraim would have commodity of Re∣ligion, but he will not take the paines to mortifie his sinnes, here he willeth, and he willeth not when men wish heaven, but wish not the meanes, w^ch lead to it, this conflict is not with in the lists of this last cōmandement; for in the conflict of the Child of God, he willeth both the end and the means but he is defective in them both.

Grace is the Prince in the soule, the will in the Child of God may sometimes be drawn away from the King, and flye to the enemy, as David fled to Achis for feare, yet when he went abroad to fight he killed the Phili∣stimes in the South-country, and he carried still a loy∣all heart to his King: so when the Child of God is ta∣ken Captiue, yet he hath ever loyall heart to his King; but the wicked are rebels against their King, take armes against him, draw away his subjects from him, as Iero∣boam did to Rehoboam.

The Philosopher compareth the two faculties of the mind to the two sides of man, to the right side, and to the left side, when a man moveth the one slowly, he in∣clineth more to the other; so saith he, those who use reason and follow her, they are more hardly caried after their appetites, and they who follow their appe∣tites, follow reason the lesse; and he calleth reason the right side, which is the strongest, and the appetite the left side; this may be said fitly of the Christian soule, grace the right side, and sinne the left side, if sinne pre∣vaile, then the left side draweth the right, but if grace prevaile then the right side draweth the left.

There hath been a great question disputed of old, con∣cerning the body and the soule, whether the soule did more harme to the body, or the body to the soule? 〈…〉〈…〉

Theophrastus said that the soule was bound to pay a great hire to the body, because it lodged such an unruly guest in it, but the other said that the body should pay so much to the soule, because it was defective and perfor∣med not its duty soule, but if the spirit should in∣tend action against the flesh, as the soule did against the body, what great complaint might be given in against the flesh? for sometimes the flesh bringeth the spirit so low that the spirit scarcely stirreth in a mā; as in that in∣cestuous Corinthian, there was the flesh and the spirit in that great fall, Let him be delivered to Satan to the destru∣ction of the flesh, that the spirit may be safe, 1 Cor. 5.5. Here there was the flesh and the spirit in him, but the spirit was at a low ebbe; a tyrannous master did never so tread upon his slave, as the flesh doth upon the spirit. Secondly, when the spirit beginneth to creepe out of the fetters, and to serve God, how unwilling is the flesh, Cant. 5.2. My heart waketh, but I am a sleepe. So, the spirit is ready, but the flesh is weake, Matth. 26.42. Thirdly, when the spirit is in the best estate, yet the flesh hangeth on still, Heb. 12. And, these who are washen have need that their feet be washen, Ioh. 13.10.

The comforts which the childe of God hath in this combat, are these, first, he hath the commandement of God to goe on in the combat. In other combats men are not certaine of the event, and therefore, hee should not boast who putteth on the harnesse, but he that lay∣eth it aside. 2 King. 20. but in this combat, no sooner put we the spirituall armour upon us, but we may be per∣swaded of the victory. Iacob had three mighty wrest∣lings; first, he wrestled with Esau in his mothers bel∣ly. Secondly, when he pleaded with him for the bles∣sing. And thirdly, when he strove with the Angell. In the first conflict he perceived not what it meant; in the second conflict he got a great assurance of the victory;

but in the third conflict he got a full assurance of the victory, if thou hast prevailed with God, much more shalt thou with men, Gen. 32, 28. So in the conflict betwixt the flesh and the spirit, the childe of God at the first scarcely perceiveth this conflict, then the flesh begin∣neth to stirre more against the spirit, and then the child of God getteth some more certainty of the victory, at last he getteth a full assurance as Israel did, and he shall prevaile as a prince of God.

Againe, in this conflict betwixt the flesh and the spi∣rit, we have a good Second, the spirit helpeth our infirmi∣ties, Rom. 8.26. Grace is very weake in the children of God, it is like smoaking Flaxe, or a bruised reede, but here is our comfort, that we have a strong helper, and there are more with us than against us, 2 King. 6.16.

Thirdly, we have a favourable Iudge in this combat, when Moses saw an Egyptian and an Israelite striving together, he killed the Egyptian, but saved the Israelite; So the Lord in the conflict, he favoureth the regenerate part, and will kill the flesh, the unregenerate.

Fourthly, wee have a rich reward, I have fought a good fight, and hence is laid up for me a crowne of glory, which the Lord the righteous Iudge shall give me at that day, 2 Tim. 4.8.

The conclusion of this, when the children of God feele this conflict betwixt the flesh and the spirit, they thinke it very grievous, and they say with Rebecka, that it had been better for them that they had never concei∣ved; but let them imitate Rebecka in this, that had re∣course to the Lord by prayer, and she got this answer, The elder shall serve the yonger, so shalt thou get this an∣swer, the old man, sinne, which molesteth and trou∣bleth thee, shall serve the new man, grace. If violence had been offered to a Maide that was betrothed under the Law, if she held her peace and cry'd not, then shee

was to dye the death, but if she cryed out, then she was not to dye, Deut. 22.23. So when these violent tempta∣tions are offered to the soule, if we hold our peace and harbour them, then we are the children of death, but if we cry out for violence offered to the soule, as Paul did, Rom. 7.24. O wretched man, who shall deliver me from this body of death, then we are not to dye.

EXERCITAT. II. That the tenth Commandement is but one, and should not be divided in two. Commandement X.

Exod. 20.17. Thou shalt not covet thy neighbours house, thou shalt not covet thy neighbours wife, nor his, &c.

THe Lord expresly saith, that there are ten Com∣mandements, Exod. 34, 20. but the Church of Rome, because the second Commandement toucheth them somewhat neere to the quicke, there they would shuffle in the second Commandement with the first, and make them all one, and to make up the number of ten, they divide this last Commandement in two parts, and they make the ninth Commandement to forbid the coveting of our neighbours wife, and the tenth to for∣bid the coveting of our neighbours house and goods.

But if these were two Commandements, we should not know in what order they should stand, for Exod. 20. it is said, Thou shalt not covet thy neighbours house; but Deut. 5.20. Thou shalt not covet thy neighbou•••• wife, is put first, which was in the last place before.

Secondly, the Apostle, Rom. 7. calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the singular number, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commands in the plurall number; Oleaster upon Exod. 20. refuseth this division of theirs, and plainly sheweth that the last Comman∣dement is but one, desiderium vxoris non constituit unum praeceptum, & desiderium Asini aliud praeceptum, sed am∣bo unum praeceptum faciunt.

[Ob.] Sicut se habet actus ad actum, sic concupiscentia ad concu∣piscentiam, but the act of adultery and the act of con∣cupiscence are diverse, therefore the concupiscence should be diverse.

[Answ.] There is a difference betwixt the conception of sinne and the birth and perfection of it; when it is brought forth and branched out, then it appeareth what kind of sinne it is; it being in the seed it cannot be so distingui∣shed, and if every particular act of coveting doth make a diverse Commandement, then the number of them should be more then ten.

[Obj.] But the Hebrew Text, Exod. 20. and Deut. 5, includeth these which we make the first second and Comman∣dement in one, by the Letter ם, so Deu. 5. that which we make but one Commandement, the Hebrewes make it two, thou shalt not covet thy neighbours Wife, ם thou shall not covet thy neighbours house, to be the tenth.

[Answ.] The Scriptures are distinguished by ם, called Semu∣cha, noting continued sentences; and by ם which sig∣nifieth Petucha, the beginning of a new, but of a lesse section; and these Semuchoth are set downe in the Com∣mandes to signifie that there is a cohesion amongst them, for there is a greater cohesion betwixt the first and second Commandement than betwixt the second and the third, and therefore Semucha is added to them.

Againe, although the last Commandement be distin∣guished by Semucha, Deut. 5. yet Exod. 10. it is set

downe without any Samuch, and we must interpret ra∣ther Deuteronomy by Exodus, than Exodus, by Deute∣ronomy. For Exodus is the first setting downe of the Law, and Deuteronomy is but the repetition of the Law, and we are to observe that the Commandements are o∣therwayes pointed then any of the rest of the Scrip∣tures. The Commandements are pointed and distin∣guished two wayes. First, in respect of the sentences, and next in respect of the verses. In respect of the sen∣tences they are but lightly distinguished, because they joyne and couple the Commandements together which have greatest affinity, but in respect of the ver∣ses, they are fully distinguished.

The Hebrewes have foure sorts of distinctions. First, they have Hypostigma, or semi-incisum, this is their mea∣nest sort of distinction, and this they use in a continued speech, this distinction they call Tiphha, which is lesse then our Comma, their second distinction which is in∣cisum, distinguisheth somewhat more then semi inci∣sum, and they call it Rebhiang, it answereth to our Com∣ma, and they have two of these, Rebhiang, and Zakeph∣katon, the third is the more perfect distinction, distin∣guishing the whole member of a verse, and yet conti∣nued: and this they call Atnahh, answering to our Colon, the fourth distinction is the shuting up of •• verse fully; and this they call Silluk answering to our punctum; ex∣ample, the seventh Commandement is distinguished frō the eighth, both lightly, and fully, it is fully distingui∣shed by this point Silluk (י) from the eight Comman∣dement, and it is lightly distinguished from it by the point Atnahh (^) So the eighth is both fully and lightly distinguished from the ninth; and so the first and second Commandements, which the Church of Rome would make but one, are distinguished both ful∣ly and lightly as the rest are, they are lightly distingui∣shed

to teach us that they must be joyned together in our obedience, therefore they are set down with a con∣junction copulative, thou shall not kill, & thou shall not com∣mit adultery; and they are fully distinguished, to note that they are diverse Commandements: but these two thou shall not covet thy neighbours wife, thou shall not covet thy neighbours house, which they would make two Com∣mandements, are onely lightly distinguished by the point Atnahh (^) and are not fully distinguished as the rest are, to teach us that they are but one Commande∣ment; and here we must not regard the distinction so much which is marked by ם, as the pointing it selfe.

The conclusion of this is, as no man may conjoyne that which God hath separated. So no man may sepa∣rate that which God hath conjoyned; God hath distin∣guished the first and the second Commandement, therefore they should not conjoyne them; he hath conjoyned the tenth Com∣mandement, therefore they should not separate nor divide it.

Notes

• Originale

  • origia••••.
  • originatum.
• Habitus

  • naturali••
  • infusus
  • acquisitus.
• Mo∣tus.

  • primo-primi,
  • secoundo-primi
  • secundi.
• A threefold appetite in man.
• The wrong object con∣demned this command.
• The will put for the action.
• What degree of sinne is cond••mned in this com∣mand.
• The divers exceptions of sinne.
• Concupiscence how sometimes taken.
• The Church of Rome holdeth concupiscence not to be sinne.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quamvis.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Cornelius a Lapid in Gen. 8.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• What part of sinne is taken away in a regene∣rate man.
• Reatus

  • Actualis,
  • potentialis.
• That the second first motions are mortall.
• Veniale ex

  • ...causa
  • ...forma
  • ...eventu.

  No sinne veniall in re∣spect of the cause.
• 〈…〉〈…〉 veniall ••nt.
• ••ct.
• Paul representeth a double person.
• Whether concupisce••ce before it come to con∣sent, or a••ter it come to act, b•• condemned in this commandement,
• How we may know may know what concupiscence is within the last com∣mand, and what is con∣demned in other com∣mands.
• Lucta

  • Ethica.
  • Theologica.
• A difference betwixt the will of Medea and Pauls will.
• A great difference be∣twixt a mans generall knowledge of God, and his particular judge∣ment.
• The conflict betwixt the flesh and the spirit, is like salt Peter and brimstone.
• How to know when concupiscence is within this command.
• Grace is like a Prince to the soule, and the soule like a rebell.
• Ethi. 1. cap. vis. The faculties of the soule like the two sides of man in moving.
• What comforts the children of God have in their spirituall com∣bat, first in the aussurance of victory.
• 2 In our second the ho∣ly spirit.
• 3 In our Iudge Iesus Christ.
• 4 In our reward.
• Conclusion.
• The Church of Rome numbreth up the com∣mandements falsely.
• The last commande∣ment cannot be divi∣ded in two.
• There is not a twofold concupiscence, bu•• di∣vers acts of one concu∣piscence.
• How the Hebrewes sig∣nifie the commands to cohere and to be distin∣guished.
• Deuteronomy to be in∣terpreted by Exodus.
• The poynts of distincti∣on among the He∣brewes.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 What way the cam∣mands are distingui-one from another.
• How they are distin∣guished lightly, and fully.
• Conclusion.