The Ninth and Tenth Commandments Expounded.
Q. WHAT are the ninth and tenth commandments?
A. Thou shalt not covet thy neighbour's wife, Thou shalt not covet thy neighbour's goods.
A. Thou shalt not covet thy neighbour's wife, Thou shalt not covet thy neighbour's goods.
Q. What is prohibited by these commandments?
A. The inordinate will or desire of unlawful lust, especially adultery, and of all these.
A. The inordinate will or desire of unlawful lust, especially adultery, and of all these.
Q. What else?
A. Not only deliberate desire or consent, but likewise all voluntary delight and complacency, in covetous or impure thoughts and motions of the flesh.
A. Not only deliberate desire or consent, but likewise all voluntary delight and complacency, in covetous or impure thoughts and motions of the flesh.
Q. How prove you that unchaste desires are mortal sins?
A. Out of Matt. v. 27, 28. "It was said of old, Thou shalt not commit adultery; but I say unto you, whosoever shall see a woman to lust after her, he hath already committed adultery in his heart."
A. Out of Matt. v. 27, 28. "It was said of old, Thou shalt not commit adultery; but I say unto you, whosoever shall see a woman to lust after her, he hath already committed adultery in his heart."
Q. How prove you covetous desires to be great sins?
A. Out of 1 Tim. vi. 9. "For they who would become rich, fall into temptation, and into the snare of the devil, and into many unprofitable and hurtful desires, which drown men in destruction and perdition."
A. Out of 1 Tim. vi. 9. "For they who would become rich, fall into temptation, and into the snare of the devil, and into many unprofitable and hurtful desires, which drown men in destruction and perdition."
Q. Is there any sin in those motions of concupiscence, which we feel an suffer against our wills?
A. There is not, for nothing is sin, which is not voluntary and deliberate. Nay, if resisted they become the occasion of merit to us. To them were liable the most perfect saints, and even the apostles themselves; for Paul, 2 Cor. xii. 7, 8, 9, writes, "And lest the greatness of the revelations should puff me up, there was given me a sting of my flesh, and angel of Satan, to buffet me. For which thing I thrice besought the Lord, that it might depart from me: And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity."
A. There is not, for nothing is sin, which is not voluntary and deliberate. Nay, if resisted they become the occasion of merit to us. To them were liable the most perfect saints, and even the apostles themselves; for Paul, 2 Cor. xii. 7, 8, 9, writes, "And lest the greatness of the revelations should puff me up, there was given me a sting of my flesh, and angel of Satan, to buffet me. For which thing I thrice besought the Lord, that it might depart from me: And he said to me: My grace is sufficient for thee: for power is made perfect in infirmity."
Q. What think you now of this second table of the law, is there any thing that favours of impossibility?
A. No certainly, for there is nothing commanded us, which the very law of nature and right reason doth not dictate to us; and therefore ought to be observed and done, although it were not commanded us.
A. No certainly, for there is nothing commanded us, which the very law of nature and right reason doth not dictate to us; and therefore ought to be observed and done, although it were not commanded us.
Q. Is there any thing but what every man expects and desires to have done to himself by others?
A. There is not, therefore we must do the same to others, according to that, "All things whatsoever you will that men do unto you, do ye also to them; for this is the law and the prophets." Matt. vii. 12.
A. There is not, therefore we must do the same to others, according to that, "All things whatsoever you will that men do unto you, do ye also to them; for this is the law and the prophets." Matt. vii. 12.
Q. Why then do Protestants pretend and say, that the commandments are impossible to be kept?
A. Because they are not willing to oblige themselves to the observance of them, but had rather make God the author of sin, by commanding impossibilities, (a most high blasphemy) and justify their own iniquities by saying, they cannot help it; than humbly acknowledge and confess their sins, with purpose to amend, by an acceptance of the law of God.
A. Because they are not willing to oblige themselves to the observance of them, but had rather make God the author of sin, by commanding impossibilities, (a most high blasphemy) and justify their own iniquities by saying, they cannot help it; than humbly acknowledge and confess their sins, with purpose to amend, by an acceptance of the law of God.
Next - The Douai Catechism, 1649 - CHAPTER IX. The Precepts of the Church Expounded.
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