The Sins Prohibited

The sins prohibited in this commandment are the following:

First, the evil disposition of soul and body is prohibited, for original sin consists in the absence of the image of God and in the possession of the image of the devil. The soul misses true light, love, life, peace, and holiness—yes, God Himself. Instead, she is in a state of darkness, death, unrest, and pollution. Furthermore, the disposition of the body is evil, as a result of which it has numerous inordinate inclinations and thus stirs up the soul to lust in a variety of manners. This disposition is the fountain of all kinds of sinful motions.

Secondly, dissatisfaction with our current circumstances is forbidden, which manifests itself:

(1) in a howling emptiness and a greedy yearning for something which is not possessed;

(2) in a restlessness, fretfulness, and stirring of the heart due to not having that which could satisfy, even though it is not limited to a specific thing—it just wants to have something;

(3) in an active lust and desire for something which appears to be able to delight the heart, reasoning as follows: “If I had the wife or husband which my neighbor has—if I had that house, that garden, that piece of land, that horse, that cow (even if one does not desire this in an inordinate manner)—or if I had a different profession, would practice that trade, held that office, had such an amount of money (even if this does not relate to his neighbor), then I would be happy.” Such a person is thus as a “troubled sea, when it cannot rest, whose waters cast up mire and dirt” (Isa 57:20).

Thirdly, disagreeable temper is forbidden. This manifests itself in an aversion for all that is good, and in the quenching of the motions of the Holy Spirit (Eph 4:30).

Fourthly, an untamed heart is forbidden; that is, to be without restraint, to be as a wild animal, and to be as a Belial without a yoke.

Fifthly, one is forbidden to delight in sin; that is, in the sin of others, as well as in reflecting upon his own, previously committed sins.

Sixthly, to entertain vain thoughts is forbidden. This does not pertain to the reflection upon matters which one intends to carry out (for this pertains to other commandments), but rather to those one does not intend to execute but only thinks about and finds delight in doing so. Someone may imagine himself to be in the position of a mayor, businessman, count, prince, or king, and reflect upon what he would then do. Or he imagines himself to be poor, cast out, etc., and how he would then fare. Yes, even if one does not wish to build such castles in the sky and reflect upon such vain things, it can be that such thoughts arise in his heart contrary to his will.

However, to these do not belong those suggestions and interjections of the devil in which his own heart is not involved. The devil goes about as a roaring lion seeking whom he may devour. He deviously leads man to such opportunities and objects which he knows are suitable to ignite a specific inclination in him. He is like a peddler who asks: “Do you not wish to do this? Do you not have a desire for this? This is beautiful and delightful.” As long as one does not listen to this, or inclines himself in any way, but chases such suggestions away as flies from his countenance, it is not his sin, but the devil’s. Such temptations are not a man’s thoughts, but rather the devil speaking to a man. If, however, inclinations begin to stir within the heart and one begins to listen, then he is guilty, even though the initial cause may have proceeded from the devil. I say, “may have proceeded,” for man’s heart itself continually generates all manner of vanity and sinful lusts, and it is thus necessary to distinguish whether the initiative came from the devil or from one’s self. For as soon as there is the least inclination of the heart, there is sin. It is also difficult to discern this, but he who is very watchful over his own heart and who has made some advancement in spiritual life, will know better whether the initial impulse proceeds from the heart, or whether it comes or is suggested by an external source—and what it is that will either take hold or not take hold.

The interjections, buffetings, and fiery darts of the devil are more easily discerned, since they are entirely contrary to the nature of man. Such is true for blasphemous thoughts toward God. I call them thoughts—not that they are thoughts, but those who are assaulted are of the opinion that they are their own thoughts. They become extremely distraught over this and conclude that they have committed the sin against the Holy Ghost. They cannot pray, but think that they will be damned. This even adversely affects their mental faculties and exhausts the body. That such thoughts are not man’s own, but are only a hearing of the revilings of Satan is evident for the following reasons:

(1) They arise in a frightful manner, for we are somewhat favorably inclined toward that which proceeds from the heart, giving such thoughts either full reign or being naturally inclined to reflect upon them. The thoughts interjected by Satan, however, are resisted due to the absurdity and abominableness of the matter, since they are contrary to the natural conscience, or they are resisted by the grace, fear, and love of God.

(2) They are recognized by the fact that they come from without, and thought after thought is forcefully impressed, contrary to all opposition. This is similar to a person putting his fingers in his ears in order not to hear what the other person is saying. The other person calls out so loudly, however, and comes so close that he nevertheless hears it. Everyone will then perceive that it is not the sin of the hearer, but of the one who speaks evil. Such is also the case here. Therefore, the one who is assaulted must note this as a trial from God (who gives the devil free reign) as a sorrowful cross, and not as his sin. This consideration will strengthen him and enable him to endure these onslaughts all the better. All he needs to do is flee the temptation and divert himself with some serious physical activity. He must especially not concern himself with it, but rather despise it as an abomination of the devil, who will for this reason be punished. Such a person cannot repel this, but it will strengthen him to give no heed thereto, and it will thus be less injurious. And if he receives some breathing room, he must earnestly pray to the Lord—yes, during these assaults he must cry with his heart to God. He will have that much more liberty to do so if he takes note that it is not his sin, but rather that he is being tormented with these thoughts.

The Virtues Enjoined

The virtues which are enjoined in this commandment are the following:

First, we must be adorned with the image of God. We must have that pure light and knowledge of God, and there must be holiness and righteousness relative to the will and affections. This blameless spiritual disposition is suitable to engender all manner of spiritual motions and exercises. Furthermore, there must be a blameless and proper disposition of heart and moderation of the body, having nothing but orderly motions.

Secondly, we are to be satisfied with having union and communion with God, as well as with the will of God, if we do not have that which the well-being of soul and body seem to require. “Be content with such things as ye have” (Heb 13:5). We must also joyously embrace the will of God in that which we must undertake, and we must accomplish it out of love. To be satisfied while missing what we would desire to have does not preclude our being sensitive about this, nor the use of means to obtain that for which we have a holy desire. It does preclude emotional upheaval and torment, however, and consists in being quiet, calm, and content—this being the will of our Father and to our advantage.

Thirdly, there must be a hatred against sin. “I hate vain thoughts” (Ps 119:113), and a heartfelt love for that which is good. “… but Thy law do I love.”

Fourthly, in our heart, thoughts, words, and deeds we must hold forth the law of God, as the will of God—as our only rule of life. “I have chosen the way of truth: Thy judgments have I laid before me. Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart. I have inclined mine heart to perform Thy statutes alway, even unto the end” (Ps 119:30, 111-112).

Behold, here is a mirror in which you may see your sins, and here is a rule according to which you may direct your ways. May the Lord send forth His light and truth, and may they lead us! Amen.