The Catechizing of Families, Chapter 43
CHAP. XLIII. Of the Tenth Commandement.
Qu. 1. WHat are the Words of the Tenth Commandement?
A. Thou shalt not Covet thy Neighbours House: Thou shalt not covet thy Neighbours Wife, nor his Man-Servant, nor his Maid-Servant, nor his …x, nor his Ass, nor any thing that is thy Neighbours.
Q. 2. What is forbidden here, and what Command…d?
A. 1. In summe, the thing forbidden is SELFISHNESS, and the thing Commanded is to LOVE OUR NEIGHBOUR AS OUR SELVES.
Q. 3. Is not this implyed in the five foregoing Commandements?
A. Yes: and so is our LOVE to GOD in all the Nine last. But because there are many more particular Instances of Sin and Duty than can be distinctly named and remembred, God thought it meet to make two General Fundamental Commandements which should contain them all: which Christ calleth the first and second Commandement, Thou shalt Love the Lord thy God with all thy Heart, &c. And thou shalt Love thy Neighbour as thy Self. The first is the Summary and root of all the duties of the other nine, and specially of the second, third and fourth. The Other is the Summary of the second Table dutyes: And it is placed last, as being instead of all unnamed instances. As the Captain leads the Souldiers, and th… Lieutenant brings up the rear.aMat. 19. 19. Luk. 10. 27. Rom. 13. 9. Lev. 16. 24. Mar. 8. 34.
Q. 4. What mean you by the Sin of SELFISHNESS?
A. I mean that inordinate self-esteem, self-love and self-seeking, with the want of a due proportionable Love to others, which engageth men against the good o… others, and inclineth them to draw from others to themselves: It is not an ordinate Love of our selves but a diseased self-love.bIer. 45. 5. Mat. 16. 22▪ 23. Luk. 14. 26, 29, 32, 33.
Q. 5. When is Self-Love Ordinate? and when i… it Sinful?
A. That which is ordinate, 1. Valueth not a ma… Self blindly above his Worth: 2. It employeth … man in a due care of his own Holiness, Duty an… Salvation. 3. It regardeth our Selves but as littl… members of the common great body, and therefore inclineth us to Love others as our selves, without mu… partial disproportion, according to the divers degree… of their amiableness, and to Love publick good, th… Church and World, and much more God above o… selves. 4. It maketh us studious to do good to others, and rejoyce in it as our own, rather than to draw fro… them to our selves. (c)
II. Sinful selfishness, 1. Doth esteem and love an… seek self-interest above it's proper worth: It is ove… deeply affected with all our own concerns. 2. … hath a low, disproportionable Love and regard(b) Phil. 2. 4, 21 1 Cor. 12. & 10. 24. others good. 3. And when it groweth to full ma…gnity, it maketh men envy the prosperity of others, …nd covet that which is theirs, and desire and re…oyce in their disgrace and hurt, when they Stand against mens Selfish Wills: and to endeavour to draw from others to our selves: Selfishness is to the Soul like an Inflamation or Impostume to the Body; which draweth the Blood and Spirits to it self, from their …ue and Common course, till they corrupt the in…amed part.
Q. 6. What mean you by Loving others as ourselves?
A. Loving them as members of the same Body or Society (the World or the Church as they are) …mpartially with a Love proportionable to their worth, and such a careful, practical, forgiving, Patient Love, as we Love our selves.dCol. 3. 12, 13. 1 Cor. 13. Eph. 4. 1, 2.
Q. 7. But God hath made us Individual persons, with so peculiar a Self-love, that no man can possibly love another as himself?
A. 1. You must distinguish between sensitive Natural Love, and Rational Love. 2. And between Corrupt, and Sanctified Nature.
1. Natural Sensitive Love is stronger to ones Self, that is, (more sensible of self-interest) than to all the World. I feel not anothers Pain or Pleasure, in it self. I hunger and thirst for my self: A Mother hath that Natural Sensitive Love to her own Child (like that of Bruits) which she hath not for any other.eProv. 14. 10.
2. Rational Love valueth and loveth, and preferreth every thing according to the degree of its amiableness, that is, it's Goodness.
3. Rational Love destroyeth not Sensitive; but it Moderateth and Ruleth it, and Commandeth the Will and Practice to preferre and desire and seek and delight in higher things, (as Reason ruleth Appetite, and the Rider the Horse;) and to deny and forsake all carnal or private Interests, that stand against a greater good.
4. Common Reason tells a man, that it's an unreasonable thing in him that would not dye to save a Kingdom; Much more that when he is to love both himself and the Kingdom inseparably, yet cannot Love a Kingdom, yea or more excellent persons, above himself. But yet it is Sanctification that must Effectually overcome inordinate self-Love, and clearly illuminate this Reason, and make a man obey it.f1 Cor. 10. 33. Tit. 1. 8. Iam. 3. 15, 17. Col. 1. 24.
5. To conquer this Selfishness is the summe of all Mortification, and the greatest Victory in this World: And therefore it is here perfectly done by none: but it's done most where there is the greatest Love to God, and to the Church and publick good, and to our Neighbours.
Q. 8. What is the sinfulness and the hurt of Selfishness?
A. 1. It is a Fundamental Errour and Blindness in the Judgment: We are so many Poor Worms and little things; And if an Ant or Worm had Reason, should it think it's Life or Ease or other interest more valuable than a Mans, or than all the Countreys?
2. It is a fundamental Pravity and disorder of Mans Will: It is made to Love Good as Good, and therefore to Love most the greatest good.
3. Yea it blindly casteth down and trampleth on all Good in the World which is above self-interest. For this prevailing Selfishness taketh a mans self for his ultimate end, and all things else but as means to his own Interest: God and Heaven and all Societies and all Virtue, seem no further Good to him than they are for his own good and welfare. And Selfishness so overcometh Reason in some, as to make them dispute for this fundamental Errour as a Truth, That there is nothing to be accounted Good by me, but that which is Good to me as my interest or welfare: And so that which is Good to others, is not therefore Good to me.gProv. 3. 5. & 20. 6. & 23. 4. & 25. 27. & 26. 5, 12, 16. & 27. 2. & 28. 11.
4. And thus it blasphemously deposeth God in the Mind of the sinner; making him no further Good to us, than as he is a means to our Good; and so he is set quite below our selves: As if he had not made us for Himself, and to Love him as God, for his own Goodness.
5. I told you before (of the First Commandement) how this maketh every man his own Idol, to be Loved above God.
6. Yea, that the Selfish would be the Idols of the World, and have all men conformed to their Judgement, Wills and Words.
7. A Selfish man is an Enemy to the publick Peace of all Societies, and of all true Unity and Concord: For whereas Holy persons as such have all one Center, Law and End, even God and his Will, the Selfish have as many Ends and Centers and Laws as they are persons. So that while every one would have his own Interest, Will and Lust to be the Common Rule and Center, it is by the wonderful overruling Power of God, that any order is kept up in the World; and because when they cannot be all Kings, they agree to make that use of Kings which they think will serve their Interest best.
8. A Selfish man so far can be no true Friend: For he loveth his Friend but as a Dog doth his Master, for his own Ends.
9. A Selfish Person is so far untrusty, and so false in Converse and all Relations: For he chooseth and changeth and useth all, as he thinks his own interest requireth. If he be a Tradesman, believe him no further than his interest binds him: If he be a Minister, he will be for that Doctrine and Practice which is for his Carnal Interest: If he be a Ruler, wo to his Inferiours. And therefore it is the highest point in policy, next Conscience and Common Obedience to God, to contrive if possible so to twist the Interest of Princes and People, that both may feel tha… they are inseparable, and that they must live and thrive or dye together.hPhil. 2. 4, 21.
10. In a word, Inordinate Selfishness, is the gran… pravity of Nature, and the Disease and Confusion o… all the World: whatever Villanies, Tyrannies, Rebellions, Heresies, Persecutions, or Wickedness yo… read of in all History, or hear of now on Earth, … is but the effects of this adhering by inordinate selflove to self-interest. And if Paul say of one branch of its effects [The Love of Money is the root of all Evil,] we may well say it of this radical Comprehensive sin.
Q. 9. Alas! who is it that is not selfish? How Common is this sin! Are there then any Saints on Earth? Or any hope of a remedy?
A. I. It is so Common and so strong, as that 1. All Christians should most Fear it, and Watch and Pray and Strive against it; 2. And all Preachers should more open the Evil of it than they do, and live themselves as against it and above it.
1. How much do most over-value their own dark Judgments, and weak reasonings, in comparison of others!i1 King. 22. 8. 2 Chron. 18. 7.
2. How commonly do men measure the Wisdom or Folly, Goodness or Badness of other men, as they are for or against their selfish Interest, Opinions, Side or way!
3. How impatient are men if self-will, Reputation or Interest be Crost!
4. How will they stretch Conscience in Words, Deeds or Bargaining for gain!
5. How soon will they fall out with Friends or Kindred, if Money or Reputation come to a Controversie between them!
6. How little feeling Pity have they for another in Sickness, Poverty, Prison or Grief, if they be but well themselves!
7. How ordinary doth Interest of Body, Reputation, Wealth, corrupt and change mens Judgments in Religion: So that Selfishness and Fleshly interest chooseth not only other Conditions and Actions of Life, but also the Religion of most men; yea of too many Teachers of Self-denyal.k1 Ioh. 15.
8. And if Godly people find this and lament it, how weakly do they resist it, and how little do they overcome it.
9. And though every truly Godly man preferre the Interest of his Soul above that of his Body, how few get above a Religion of Caring and Fearing for themselves; to study more the Churches good, and more than that to Live in the delightful Love of God as the Infinite Good.
10. And of those that Love the Church of God; how many narrow it to their sect or party, and how few have an Universal impartial Love, to all true Christians as such.lCol. 1. 4, 8.
Q. 10. Where then are the Saints, if this be so?
A. All this sin is predominant in ungodly men, (saving that common Grace so far overcometh it in some few, that they can venture and lose their Estates and Lives for their special Friends, and for their Countrey:) But in all true Christians it is but in a subdued degree. m2 Tim. 3. 2.They hate it more than they Love it: They all Love God and his Church with a far higher Estimation than themselves, though with less passion. They would forsake Estate and Life rather than forsake Christ and a Holy Life. nLuk. 14. 26, 27, 33. 1 Cor. 13.They were not true Christians if they had not learnt to bear the Cross and Suffer. They seek and hope fo… that Life of perfect Love and Unity where Selfishness shall never more divide us.
Q. 11. What is it that maketh the Love of others so great a duty?
A. 1. It is but to Love God, his Interest and Image in others. No man hath seen God: But rational Souls, and specially Holy ones are his Image, in which we must see and Love him. And there is no higher duty than to Love God.
2. Love maketh us meet and useful members in all Societies, especially in the Church of God. It maketh all to love the Common good above their own.
3. It maketh all men use their utmost power for the good of all that need them.
4. It overcometh Temptations to hurtfulness and division: It teacheth men patiently to bear and forbear: It is the greatest keeper of Peace and Concord. As one Soul uniteth all parts of the Body, one Spirit of Love uniteth all true Believers. It is the Cement of Individuals; the vital healing Balsom which doth more than Art to cure our Wounds.o1 Cor. 12. Eph. 4. 1, 2, 3, 16. Rom. 12. …, 10.
If all Magistrates loved the People as themselves, how would they use them? If Bishops and Teachers loved others as themselves, and were as loth to hurt them as to be hurt, and to reproach them as to be reproached, and to deliver them from Poverty, Prison or Danger, as to be safe themselves; what do you think would be the consequent?
How few would study to make others odious, or …o ruine them? how few would backbite them, or …ensoriously condemn them, if they loved them as themselves? If all this City and Kingdom loved each other as themselves, what a foretast would it be of Heaven on Earth! How delightfully should we all live together! Every man would have the good of all others to rejoice in as his own; And be as ready to relieve another as the right hand will the left. We can too easily forgive our selves our faults and errours; and so should bear with others.p2 Cor. 2. 4, 8. & 8. 7, 8, 24.
Love is our Safety: who is afraid of any one who he thinks loveth him as himself? who is afraid that he should persecute, imprison or destroy himself, unless by ignorance or distraction? Love is the delight of Life, when it is mutual and is not disappointed: what abundance of Fears, and Cares and Passions, and Law-suit's would it End? It is the fulfilling of the preceptive part of the Law; and as to the penal part, there is no use for it where Love prevaileth: To such saith Paul, there is no Law: They are not without it, but above it so far as it worketh by fear.qRo… ▪ 13. 10. Gal. 5. 6, 13, 22. Phil. 1 15, 17. & … 1, 2, 3. 1 Thes. 4. 4. 1 Tim. 6. 11. Heb. 13. 2. 1 Ioh. 4. 7, 18. Eph. 4. 16.
5. Love is the Preparation and Foretast of Glory Fear, Care and Sorrow are distantly preparing works; but it's Ioyful Love which is the immediate Preparation and foretast: There is no War, no Persecution, no Hatred, Wrath or Strife in Heaven But perfect Love, which is the uniting Grace, wi… there more nearly unite all Saints, than we that a… in a dividing world and body, can now conceive or perfectly believe.
Q. 12. Is there any hope that Love should reign on Earth?
A. There is hope that all the Sound Believers should increase in Love, and get more victory over Selfishness: For they have all that Spirit of Love, and obey Christs last and great Command, and are taught of God to Love one another; yea they dwell in Love, and so in God, and God in them; and it will grow up to Perfection.
But I know of no hope that the Malignant Seed of Cain should cease the hating of them that are the Holy seed; save as Grace converteth any of them to God: Of any Common or universal Reign of Love, I see no Prognosticks of it in Rulers, in Teachers or any others in the World: Prophesies are dark: But my greatest hope is fetcht from the three first Petitions of the Lords Prayer, which are not to be put up in Vain.
Q. 13. What should we do towards the increase of Love?
A. 1. Live so blamelesly that none may find just matter of hatred in you.s1 Pet. 2. 17. & 3. 8.
2. Love others whether they Love you or not. Love is the most powerful cause of Love.
3. Do hurt to none but by necessary Justice or defence: And do as much good as you can to all.
4. Praise all that is good in men, and mention not the Evil without necessity.
5. Do all that you can to make men Holy, and winne them to the Love of God; And then they will Love each other by his Spirit and for his sake.(r) Iam. 2. 8.
6. Do all that you can to draw men from sinfull worldly Love: For that Love of the World which is Enmity to God, is also Enmity to the love of one another. Further than you can draw men to center in Christ and in holy Love, there is no hope of true Love to others.
7. Patiently suffer wrongs rather than provoke men to hate you by unnecessary seeking your right or revenge.
Q. 14. Is all desire of another mans unlawfull?
A. All that is to his hurt, loss and wrong. You may desire another mans daughter to Wife, by his Consent; or his House, Horse or Goods when he is willing to sell them: But not else.tPsal. 10. 3. 1 Cor. 5. 10, 11. & 6. 10. Eph. 5. 5. Luk. 12. 15.
Q. 15. But what if in gaming, betting or trading, I desire to get from him, though to his loss?
A. It is a covetous, selfish, sinfull desire: You must desire to get nothing from him to his loss and hurt.
Q. 16. But what if he consent to run the hazard, as in a Hors…-race, a Game, a Wager, &c? It's no wrong to a Consenter?
A. The very desire of hurtful drawing from him to your self, is selfish sin: If he consent to the hazard, it is also his covetous desire to gain from you: And his sin is no excuse for yours: And you may be sure it was not the Loss that he consented to: But if he do it as a Gift, it's another Case.uAct. 20. 33. 1 Tim. 6. 10.
Q. 17. What be the worst sorts of Covetousness?
A. 1. When the Son wisheth his Fathers death for his Estate.
2. When men that are Old and near the Grave, still covet that which they are never like to need or use.
3. When men that have abundance are never satisfied, but desire more.
4. When they will get it by Lying, Extortion or other wicked means, even by Perjury and Blood, as Iezebel and Ahab got Naboths Vineyard.
5. When Princes not content with their just Dominions, invade other Mens, and plague the World with unjust Warres, Blood and Miseries, to enlarge them.xIosh. 7. 21. Mic. 2. 2. Pro. 21. 26. H…b. 2. 9. Exod. 18. 21. Prov. 28. 16.
Q. 18. How differ Charity and Iustice?
A. Charity Loveth all because there is somewhat in them lovely; and doth them good without respect to their Right, because we love them. Justice respecteth men as in the same Governed Society (under God or Man) and so giveth every man his due.
Q. 19. Is it Love or Justice that saith, Whatever you would that men should do to you, do ye also to them?]
A. It is both. Justice saith, Do right to all, and wrong to none, as you would have them do to you. Charity saith, Love and pity and relieve all to your power, as you would have them Love, Pity and Relieve you.
Q. 20. Hath this Law no exceptions?
A. It supposeth that your own Will for your selves be just and good: If you would have another make you drunk, or draw you to any sinfull or unclean Pleasure, you may not therefore do so by them. But do others such right and good as you may lawfully desire they should do to you.
Q. 21. What are those Foundations on which this Law is built?
A. 1. That as God hath made us Individual Persons, so he is the free Distributer of his allowance to every Person, and therefore we must be content with his allowance, and not covet more.
2. That God hath made us for Holiness and endless Happiness in Heaven: And therefore we must not so Love this World, as to covet fulness, and desire more of it than God alloweth us.yHeb. 13. 5. 1 Tim. 6. 8. Phil. 4. 11. 1 Ioh▪ 2. 15. Ps. 119. 36. Ezek. 33. 31.
3. That God hath made every man a member of the humane World, and every Christian a Member of the Church, and no one to be self-sufficient, or Independent, as a World to himself: And therefore all men must Love themselves but as Members of the Body, and Love the Body or publick good above themselves, and Love other Members as their place and the common Interest doth require.z1 Cor. 12▪ & 6. 20. & 7. 23.
4. That we are not our own, but his that did Create us and Redeem us: And therefore must Love our selves and others, as His, and according to his Will and Interest; and not as the selfish narrow Interest tempteth us.
5. That the Faithful are made Spiritual by the sanctifying Spirit; and therefore savour the things of the Spirit, and referre all outward things thereto: And therefore must not so over-value Provision for the Flesh as to Covet and draw from others for its pleasure.*Rom. 8. 6, 7, 8. Rom. 13. 13. Luk. 12. 21. Mat. 7. 22.
So that 1. As the first Greatest Command engageth us wholly to God as our Creator, Redeemer and Sanctifier, against that SELFISHNESS which is the Idol-Enemy to God, including the Privation of our LOVE to him, and against the Trinity of his Enemies, the FLESH which would be first pleased, the WORD which it would be pleased by, …nd the DEVIL who deceiveth and tempteth men by such Baits of Pleasure; †Eph. 5. 3. Col. 3. 5.Even so this tenth (which is the second summary Command) engageth us to Love God in our Brethren, and to Love them according to his Interest in them, as Members of the same Society, with an impartial Love, against that SELFISHNESS which is the Enemy of impar…ial Love, and Common good, and against the Lusts of the FLESH which would be first pleased, and the WORLD which is the Provision which it coveteth, and the DEVIL who would by such worldly baits and FLESHLY Pleasure deceive Mankind into ungodliness, sensuality, malig…ity, mutual enmity, contention, oppression, persecution, pe…sidious…ess, and all iniquity; and finally into endless misery, in separation from the God of Love, and the heavenly perfected united Society of LOVE:†Eph. 5. 3. Col. 3. 5.
And this is the true meaning of the tenth Commandement.