Then & Now · Volume I · 8 of 13
Marital Love and Self-Love
Marital Love and Self-Love
§. 53. Of the application of the things which Chriſt hath done for the Church, vnto husbands.
§. 53. Of the application of the things which Christ hath done for the Church, unto husbands.
EPHES. 5. 28. So ought men to loue their wiues, &c.
Eph 5:‸28.
So ought men to love their wives, etc‸.
THE firſt clauſe of this verſe ſerueth both for an application of the former argument, and alſo for a tranſition to another argument.
The first clause of this verse serveth both for an application of the former argument, and also for a transition to another argument.
The particle of relation (So) ſheweth that that which hath p. 76 before beene deliuered of Chriſts loue to his Church, ought to be referred and applied to husbands. For as Chriſt loued his Church, So ought husbands to loue their wiues.
The particle of relation (So) showeth that that which hath before been delivered of Christ’s love to his Church, ought to be referred and applied to husbands. For as Christ loved his Church, So ought husbands to love their wives.
Queſt. Why are theſe tranſcendent euidences of Chriſts ſurpaſſing loue to his Church ſet before husbands? can any ſuch things be expected from husbands to their wiues?
Quest. Why are these transcendent evidences of Christ’s surpassing love to his Church set before husbands? Can any such things be expected from husbands to their wives?
1. That the Church in her ſelfe was no way worthie of loue.
1. That the Church in her self was no way worthy of love.
2. That Chriſt ſo carried himſelfe towards her that he made her worthie of much loue.
2. That Christ so carried himself towards her that he made her worthy of much love.
This ought to be the minde of husbands to their wiues.
This ought to be the mind of husbands to their wives.
1. Though they be no way worthie of loue, yet they muſt loue them.
1. Though they be no way worthy of love, yet they must love them.
2. They muſt endeuour with all the wit and wiſdome they haue, to make them worthie of loue. I ſay endeuour becauſe it is not ſimply in the husbands power to doe the deed. Yet his faithfull endeuour ſhall on his part be accepted for the deed.
2. They must endeavour with all the wit and wisdom they have, to make them worthy of love. I say endeavour because it is not simply in the husbands power to do the deed. Yet his faithful endeavour shall on his part be accepted for the deed.
Of theſe points I ſhall hereafter more fully ſpeake.
Of these points I shall hereafter more fully speak.
§. 54. Of the application of the loue which a man beareth to himſelfe, vnto an husband.
§. 54. Of the application of the love which a man beareth to himself, unto an husband.
EPHES. 5. 28. So ought men to loue their wiues as their owne bodies.
Eph 5:‸28.
So ought men to love their wives as their own bodies.
THe forenamed particle (So) hath alſo relation to another patterne, namely, of a mans ſelfe to his bodie: and ſo it is a tranſition from one argument to another.
The forenamed particle (So) hath also relation to another pattern, namely, of a man’s self to his body: and so it is a transition from one argument to another.
There is ſome more Emphaſis here vſed in ſetting downe an husbands dutie, then was before, verſ. 25.
There is some more Emphasis here used in setting down an husbands duty, then was before, v. 25.
There it was laid downe by way of exhortation, Husbands loue your wiues.
There it was laid down by way of exhortation, husbands love your wives.
Here it is laid downe with a ſtraiter charge: Husbands ought to loue their wiues. So as this dutie is not a matter arbitrarie, left to the husbands will to doe it, or leaue it vndone: p. 77 there is a neceſſitie laid vpon him: he muſt loue his wife. Woe therefore vnto him if he doe it not.
Here it is laid down with a straiter charge: husbands ought to love their wives. So as this duty is not a matter arbitrary, left to the husbands will to do it, or leave it undone: there is a necessity laid upon him: he must love his wife. Woe therefore unto him if he do it not.
In ſetting downe this argument taken from a mans ſelfe, the Apoſtle reſembleth a mans wife vnto his bodie: wherein he hath relation to verſ. 23. where he ſaid, the husband is the head of the wife. Whereby he ſheweth, that as an husbands place is a motiue to his wife, for her to performe her dutie: ſo to himſelfe,546 for him to performe his dutie.
- 546. See Treat. 4. §. 74 76. Why the patterne of a mans ſelfe is added to the patterne of Chriſt.
In setting down this argument taken from a man’s self, the Apostle resembleth a man’s wife unto his body: wherein he hath relation to v. 23. Where he said, the husband is the head of the wife. Whereby he showeth, that as an husbands place is a motive to his wife, for her to perform her duty: so to himself,546 for him to perform his duty.
- 546. See Treat. 4. §. 74. 76. Why the pattern of a man’s self is added to the pattern of Christ.
He is her head, therefore ſhe muſt be ſubiect to him.
He is her head, therefore she must be subject to him.
She is his bodie, therefore he muſt loue her.
She is his body, therefore he must love her.
This example of a mans ſelfe is both a reaſon, the more to moue husbands to loue their wiues, and alſo a rule to teach them how to loue them.
This example of a man’s self is both a reason, the more to move husbands to love their wives, and also a rule to teach them how to love them.
The reaſon is implied vnder that neere vnion that is betwixt547 a man and his wife: ſhe is as neere to him as his owne bodie: therefore ſhe ought to be as deere to him. The bodie neuer diſſenteth from it ſelfe, nor the ſoule againſt it ſelfe. So neither ſhould man and wife.
- 547. Sicut corpus nunquam à ſe diſſidet, neꝗ anima aduerſus ſeipſum, ita virum & mulierem non conuenit diſſidere. Chryſ. in Gen. hom. 45.
The reason is implied under that near union that is betwixt547 a man and his wife: she is as near to him as his own body: therefore she ought to be as dear to him. The body never dissenteth from it self, nor the soul against it self. So neither should man and wife.
- 547. Sicut corpus nunquam à se dissidet, neque anima aduersus seipsum, ita virum & mulierem non conuenit dissidere. Chrys. in Gen. hom. 45.
The rule is noted vnder the manner of a mans louing his owne bodie: as intirely as he loueth his bodie, ſo intirely he ought to loue his wife.
The rule is noted under the manner of a man’s loving his own body: as entirely as he loveth his body, so entirely he ought to love his wife.
Of the manner of a mans louing himſelfe, ſee Treat. 4. §. 74. 76.
Of the manner of a man’s loving himself, see Treat. 4. §. 74. 76.
By this clauſe two things are implied.
By this clause two things are implied.
1. That a wife is not only as a mans bodie, namely, his outward fleſh, but as his perſon, his bodie and ſoule. She is as his bodie, becauſe ſhe was taken out of his bodie: and becauſe549 ſhe is ſet vnder him, as his bodie vnder his head. She is as himſelfe, by reaſon of the bond of mariage, which maketh one of two. In which reſpect a wife is commonly called a mans550 ſecond ſelfe.
1. That a wife is not only as a man’s body, namely, his outward flesh, but as his person, his body and soul. She is as his body, because she was taken out of his body:549 and because she is set under him, as his body under his head. She is as himself, by reason of the bond of marriage, which maketh one of two.550 In which respect a wife is commonly called a man’s second self.
2. That an husband in louing his wife loueth himſelfe: ſo as the benefit of louing his wife will redound to himſelfe, as well as to his wife.
2. That an husband in loving his wife loveth himself: so as the benefit of loving his wife will redound to himself, as well as to his wife.
§. 55. Of the amplification of a mans loue of himſelfe.
§. 55. Of the amplification of a man’s love of himself.
EPHES. 5. 29. For no man euer yet hated his owne fleſh: but nouriſheth and cheriſheth it, euen as the Lord the Church.
Eph 5:‸29.
For no man ever yet hated his own flesh: but nourisheth and cherisheth it, even as the Lord the Church.
THe former patterne of a mans ſelfe is here further amplified. For firſt the Apoſtle proueth, that a man loueth himſelfe: and then he ſheweth how he loueth himſelfe.
The former pattern of a man’s self is here further amplified. For first the Apostle proveth, that a man loveth himself: and then he showeth how he loveth himself.
Two arguments are vſed to proue the point.
Two arguments are used to prove the point.
One is taken from the contrarie: No man euer yet hated his owne fleſh. Therefore he loueth it.
One is taken from the contrary: No man ever yet hated his own flesh. Therefore he loveth it.
The other is taken from the effects of loue: To nouriſh and cheriſh ones fleſh is a fruit of loue: But euerie man nouriſheth and cheriſheth his fleſh. Therefore he loueth it.
The other is taken from the effects of love: To nourish and cherish ones flesh is a fruit of love: But every man nourisheth and cherisheth his flesh. Therefore he loveth it.
This latter argument ſheweth the manner of a mans louing himſelfe: and therein a mans loue of himſelfe is a rule to teach him how to loue his wife.
This latter argument showeth the manner of a man’s loving himself: and therein a man’s love of himself is a rule to teach him how to love his wife.
This indefinite particle (no man) is to be reſtrained to ſuch as haue the vnderſtanding and affection of a man in them: as if he had ſaid, no man in his right wits: for furious, franticke, mad, deſperate perſons will cut their armes, legs, and other parts, mangle their fleſh, hang, drowne, ſmother, choake, and ſtab themſelues. Euen ſo they are as men out of their wits, who551 hate, or any way hurt their wiues: yea, it is the part of a mad man to doubt of louing, and doing good to himſelfe.
- 551. Quia ſe diligat, & prodeſſe ſibi velit, dubitare dementis eſt. Aug. de doct. Chriſt. lib. 1. cap. 25.
This indefinite particle (no man) is to be restrained to such as have the understanding and affection of a man in them: as if he had said, no man in his right wits: for furious, frantic, mad, desperate persons will cut their arms, legs, and other parts, mangle their flesh, hang, drown, smother, choke, and stab themselves. Even so they are as men out of their wits, who551 hate, or any way hurt their wives: yea, it is the part of a mad man to doubt of loving, and doing good to himself.
- 551. Quia se diligat, & prodesse sibi velit, dubitare dementis est. Aug. de doct. Christ. lib. 1. cap. 25.
Theſe two words (to nouriſh and cheriſh) comprize vnder them a carefull prouiding of all things needfull for a mans bodie.
These two words (to nourish and cherish) comprise under them a careful providing of all things needful for a man’s body.
This applied to an husband, ſheweth that he ought to haue a prouident care for the good of his wife in all things needfull for her.
This applied to an husband, showeth that he ought to have a provident care for the good of his wife in all things needful for her.
p. 79 That he may yet further preſſe this point, he returneth againe to the example of Chriſt (euen as the Lord the Church) The Apoſtle thought that this naile of loue had need be faſt beaten into the heads and hearts of husbands, and therefore addeth blow to blow to knocke it vp deepe, euen to the head: before he confirmed Chriſts example with the example of our ſelues: here he confirmeth the example of our ſelues with the example of Chriſt againe. This he doth for two eſpeciall reaſons.
That he may yet further press this point, he returneth again to the example of Christ (even as the Lord the Church) The Apostle thought that this nail of love had need be fast beaten into the heads and hearts of husbands, and therefore addeth blow to blow to knock it up deep, even to the head: before he confirmed Christ’s example with the example of our selves: here he confirmeth the example of our selves with the example of Christ again. This he doth for two especial reasons.
1. The more forcibly to vrge the point: for two examples adde weight one to another: eſpecially this latter which is ſo farre more excellent as we heard out of verſ. 25, 26, 27.
1. The more forcibly to urge the point: for two examples add weight one to another: especially this latter which is so far more excellent as we heard out of vers. 25, 26, 27.
2. To giue husbands a better direction for their prouidence towards their wiues, whom they muſt nouriſh and cheriſh, not only as their bodies, but as Chriſt nouriſheth and cheriſheth his Church, not only with things temporall, but alſo with things ſpirituall and eternall.
2. To give husbands a better direction for their providence towards their wives, whom they must nourish and cherish, not only as their bodies, but as Christ nourisheth and cherisheth his Church, not only with things temporal, but also with things spiritual and eternal.
§. 56. Of mans naturall affection to himſelfe.
§. 56. Of man’s natural affection to himself.
EPHES. 5. 28, 29. So ought men to loue their wiues as their owne bodies: he that loueth his wife loueth himſelfe. For no man euer yet hated his owne fleſh: but nouriſheth, and cheriſheth it, euen as the Lord the Church.
Eph 5:‸28, 29.
So ought men to love their wives as their own bodies: he that loveth his wife loveth himself. For no man ever yet hated his own flesh: but nourisheth, and cherisheth it, even as the Lord the Church.
HAuing briefly ſhewed the generall ſcope of the 28 and 29 verſes, I will proceed to a more diſtinct handling of them.
Having briefly showed the general scope of the 28 and 29 verses, I will proceed to a more distinct handling of them.
Two points are here to be noted.
Two points are here to be noted.
1. The generall propoſition, that a man is well affected to himſelfe.
1. The general proposition, that a man is well affected to himself.
2. The particular amplification, and manifeſtation of that affection.
2. The particular amplification, and manifestation of that affection.
This is manifeſted two waies.
This is manifested two ways.
1. Negatiuely, No man hateth his owne fleſh.
2. Affirmatiuely, and that in two branches 1. Nouriſheth it.
2. Cheriſheth
‸ Negatively, No man hateth his own flesh. ‸ Affirmatively, and that in two branches ‸ : nourisheth ‸ and cherisheth it.
p. 80 Both theſe are iuſtified by the like affection of Chriſt to the Church which is his body (Euen as the Lord the Church) In that the Apoſtle propoundeth the naturall affection of a mans ſelfe to his body as a motiue and patterne to Chriſtians, to loue their wiues, and alſo iuſtifieth the ſame by a like affection of Chriſt to his Church, I obſerue that
Both these are justified by the like affection of Christ to the Church which is his body (Even as the Lord the Church) In that the Apostle propoundeth the natural affection of a man’s self to his body as a motive and pattern to Christians, to love their wives, and also justifieth the same by a like affection of Christ to his Church, I observe that
Naturall affection is a thing lawfull and commendable: it is557 an affection which may ſtand with a good conſcience: which Gods word is ſo farre from taking away, as it doth eſtabliſh it. For ſuch as are558 without naturall affection are directly condemned: and we are559 commanded to be ſo kindly affectioned560 one to another as561 we are to our ſelues. Yea the law in562 the ſtrict rigour thereof laieth downe that naturall affection which is in a man to himſelfe as a rule for the loue of his neighbour (563 thou ſhalt loue thy neighbour as thy ſelfe.) Hence is it that the564 Prophets,565 Apoſtles, and Chriſt himſelfe doe oft call vpon vs to haue an eie to that affection which we beare to our ſelues. Of this patterne Chriſt ſaith,566 This is the Law, and the Prophets, this is the briefe ſumme of them, this is it which they doe much vrge and preſſe.
Natural affection is a thing lawful and commendable: it is557 an affection which may stand with a good conscience: which God’s word is so far from taking away, as it doth establish it. For such as are558 without natural affection559 are directly condemned:560 and we are561 commanded to be so kindly affectioned one to another as562 we are to our selves. Yea the law in the strict rigour thereof layeth down that natural affection which is in a man to himself as a rule for the love of his neighbour563 (‸thou shalt love thy neighbour as thy self.) Hence is it that the564 Prophets,565 Apostles, and Christ himself do oft call upon us to have an eye to that affection which we bear to our selves. Of this pattern Christ saith, This is the Law, and the Prophets,566 this is the brief sum of them, this is it which they do much urge and press.
2. There are the ſame reaſons to loue our ſelues, as our brethren. For we our ſelues are made after Gods image, redeemed by Chriſts bloud, members of the ſame myſticall bodie, keepers of our ſelues, to giue an account of the good or hurt we doe to our ſelues, with the like. In the Law, vnder this word neighbour, our ſelues are compriſed: and euery commandement of the ſecond table is to be applied to our ſelues.
2. There are the same reasons to love our selves, as our brethren. For we our selves are made after God’s image, redeemed by Christ’s blood, members of the same mystical body, keepers of our selves, to give an account of the good or hurt we do to our selves, with the like. In the Law, under this word neighbour, our selves are comprised: and every commandment of the second table is to be applied to our selves.
§. 57. Of naturall ſelfe-loue.
§. 57. Of natural self-love.
Obiect. Louers of themſelues are condemned in Gods word, as 2 Tim. 3. 2. Phil. 2. 21. 1 Cor. 10. 24. Rom. 15. 1.
Object. Lovers of themselves are condemned in God’s word, as 2 Tim‸ 3:‸2. Phil‸ 2:‸21. 1 Cor‸ 10:‸24. Rom‸ 15:‸1.
One good and commendable:
One good and commendable:
p. 81 The other euill, and damnable.
the other evil, and damnable.
Good and commendable louing of a mans ſelfe is 1. Naturall.
2. Spirituall.
Good and commendable loving of a man’s self is
- ‸ Natural.
- ‸ Spiritual.
That which is naturall is in all by the very inſtinct of nature: and it was at firſt created, and ſtill is by Gods prouidence preſerued in our nature, and that for the preſeruation of nature. Were there not ſuch a naturall loue of himſelfe in euery one, man would be as careleſſe of himſelfe, as of others, and as loth to take paines for himſelfe, as for others. Wherefore that euery one might haue care at leaſt of one, euen of himſelfe, and ſo the world be better preſerued, God hath reſerued in man this naturall affection, notwithſtanding his corruption by ſin. Yea further becauſe euery one is not able to looke to himſelfe, at leaſt when he is young, ſicke, old, or any other way impotent, God by his wiſe prouidence hath extended this naturall affection towards otheralſo as they are neerely linked vnto vs by the bonds of nature. The next to a mans ſelfe are (by bloud and bond of nature) children. Admirably much is that which parents doe for their children, which they would neuer doe, if there were not a naturall affection in them to their children. From children againe this affection ariſeth towards their parents, that when parents grow old, impotent, or any way vnable to helpe themſelues, they might haue ſuccour from their children. And becauſe parents and children are not alwaies together, or not able to helpe one another, or vnnaturall, God hath yet further extended this naturall affection to brethren, couſins, and other kindred. And for a further extent thereof hath inſtituted mariage betwixt ſuch as are not of the ſame bloud, and by vertue of that bond raiſed a naturall affection not only in husband and wife one to another, but alſo in all the alliance that is made therby. Moreouer this affection is wrought in neighbours, friends, fellowes, and other by like bonds knit together, that the bow of Gods prouidence might haue many ſtrings, and if one breake, another might hold. In all theſe kinds, the neerer a man commeth to himſelfe, the more doth this affection ſhew it ſelfe, according to the prouerbe, Neare is my coat, but nearer is my skin. God hauing wrought this naturall affection in the ſeuerall p. 82 kindes thereof, and there being good ends and vſes thereof, it is not to be condemned.
That which is natural is in all by the very instinct of nature: and it was at first created, and still is by God’s providence preserved in our nature, and that for the preservation of nature. Were there not such a natural love of himself in every one, man would be as careless of himself, as of others, and as loth to take pains for himself, as for others. Wherefore that every one might have care at least of one, even of himself, and so the world be better preserved, God hath reserved in man this natural affection, notwithstanding his corruption by sin. Yea further because every one is not able to look to himself, at least when he is young, sick, old, or any other way impotent, God by his wise providence hath extended this natural affection towards other also as they are nearly linked unto us by the bonds of nature. The next to a man’s self are (by blood and bond of nature) children. Admirably much is that which parents do for their children, which they would never do, if there were not a natural affection in them to their children. From children again this affection ariseth towards their parents, that when parents grow old, impotent, or any way unable to help themselves, they might have succour from their children. And because parents and children are not always together, or not able to help one another, or unnatural, God hath yet further extended this natural affection to brethren, cousins, and other kindred. And for a further extent thereof hath instituted marriage betwixt such as are not of the same blood, and by virtue of that bond raised a natural affection not only in husband and wife one to another, but also in all the alliance that is made thereby. Moreover this affection is wrought in neighbours, friends, fellows, and other by like bonds knit together, that the bow of God’s providence might have many strings, and if one break, another might hold. In all these kinds, the nearer a man cometh to himself, the more doth this affection show it self, according to the proverb, Near is my coat, but nearer is my skin. God having wrought this natural affection in the several kinds thereof, and there being good ends and uses thereof, it is not to be condemned.
§. 58. Of ſpirituall ſelfe-loue.
§. 58. Of spiritual self-love.
Spirituall ſelfe-loue is that which is ſupernaturally wrought in man by Gods Spirit: whereby he is both inlightned to diſcerne what is moſt excellent, and beſt for him, and alſo moued to chooſe the ſame: ſo as this ſerueth to rectifie the former. Hence it commeth to paſſe that their chiefeſt care is for their ſoules, and for the eternall ſaluation thereof: for the furthering whereof they can be content as need requireth, to569 beat downe their body, to570 denie them ſometimes their ordinary refreſhing by food, reſt, and other like meanes, yea and to571 ſuffer them to be impriſoned, racked, and otherwaies tortured, and life it ſelfe to be taken from them. This men doe,572 and ſuffer, not for want of naturall affection, but by reaſon of ſpirituall affection which perſwades them that it is good for them it ſhould be ſo, A man is not therefore to be ſaid not to loue the health and ſafety of his body becauſe he loueth ſomething more. For a couetous man though he loue his money, yet he can be content to part with it for bread to nouriſh his body: ſo a ſpirituall man though he loue his life, yet he can be content to loſe it for his ſoules ſaluation. For he loueth himſelfe ſufficiently, who doth his beſt to enioy the chiefeſt and trueſt good. This ſpirituall affection extendeth it ſelfe as573 farre as, naturall affection, namely to wiues, husbands, children, parents, brethren, coſins, friends, &c. Much is this vrged and preſſed in the Scriptures, as Iſa. 55. 1, 2, 3. Mat. 6. 19, 20, 33. Ioh. 6. 27. 1 Tim. 6. 11, 19.
- 569. 1 Cor. 9. 27.
- 570. 2 Cor. 11. 27.
- 571. Heb. 11. 36, 37.
- 572. Non propterea quiſquam dicendus eſt non diligere ſalutem, atque incolumitatem corporis ſui, quia amplius aliquid diligit: nam auarus &c. Aug. de doct. Chr. lib. 1. cap. 25.
- 573. Ille ſo ſatis diligit qui ſedulo agit vt ſummo & vero perfruatur bono. Aug. de mor. eccl. l. 1. c. 26.
Spiritual self-love is that which is supernaturally wrought in man by God’s Spirit: whereby he is both enlightened to discern what is most excellent, and best for him, and also moved to choose the same: so as this serveth to rectify the former. Hence it cometh to pass that their chiefest care is for their souls, and for the eternal salvation thereof: for the furthering whereof they can be content as need requireth, to569 beat down their body, to570 deny them sometimes their ordinary refreshing by food, rest, and other like means, yea and to571 suffer them to be imprisoned, racked, and otherways tortured, and life it self to be taken from them. This men do,572 and suffer, not for want of natural affection, but by reason of spiritual affection which persuades them that it is good for them it should be so. A man is not therefore to be said not to love the health and safety of his body because he loveth something more. For a covetous man though he love his money, yet he can be content to part with it for bread to nourish his body: so a spiritual man though he love his life, yet he can be content to lose it for his souls salvation. For he loveth himself sufficiently, who doth his best to enjoy the chiefest and truest good. This spiritual affection extendeth it self as573 far as‸ natural affection, namely to wives, husbands, children, parents, brethren, cousins, friends, etc‸. Much is this urged and pressed in the Scriptures, as Isa‸ 55:‸1, 2, 3. Matt 6:‸19, 20, 33. John 6:‸27. 1 Tim‸ 6:‸11, 19.
- 569. 1 Cor‸ 9:‸27.
- 570. 2 Cor‸ 11:‸27.
- 571. Heb‸ 11:‸36, 37.
- 572. Non propterea quisquam dicendus est non diligere salutem, atque incolumitatem corporis sui, quia amplius aliquid diligit: nam auarus etc‸. Aug. de doct. Chr. lib. 1. cap. 25.
- 573. Ille se satis diligit qui sedulo agit vt summo & vero perfruatur bono. Aug. de mor. eccl. l. 1. c. 26.
§. 59. Of euill ſelfe-loue.
§. 59. Of evil self-love.
The ſelfe-loue which is euill ſwerueth in the Obiect.
Meaſure.
The self-love which is evil swerveth in the
- Object.
- Measure.
1. In the Obiect, when it is caſt vpon our corruptions, our luſts, our euill humors: when we affect and loue them, and for them purſue whatſoeuer may ſatisfie them: as the ambitious, luſtfull, riotous, gluttonous, and other like perſons. This is expreſly forbidden, Make not prouiſion for the fleſh to fulfill574 the luſts thereof.
- 574. Rom. 13. 14.
1. In the Object, when it is cast upon our corruptions, our lusts, our evil humors: when we affect and love them, and for them pursue whatsoever may satisfy them: as the ambitious, lustful, riotous, gluttonous, and other like persons. This is expressly forbidden, Make not provision for the flesh to fulfill574 the lusts thereof.
- 574. Rom‸ 13:‸14.
2. In the Meaſure, when our loue is wholly and only caſt p. 83 vpon our ſelues, ſo ſeeking our owne good, as we regard no mans good but our owne: nor care what dammage another receiueth, ſo we may get aduantage thereby. This is alſo forbidden:575 for it is contrary to the property of true loue, which ſeeketh not her owne, namely to the preiudice of another. This hath the title of576 Selfe-loue appropriated to it. It ſprang from the corruption of nature, and is daily increaſed by the inſtigation of Satan for the deſtruction of mankinde. It manifeſteth it ſelfe by the many tricks of deceit which moſt men vſe in their dealings with others: by making aduantage of others neceſſities as in the caſe of vſurie, of raiſing corne, and other commodities in time of ſcarcity, with the like: by mens backwardneſſe to helpe ſuch as ſtand in need of their ſuccour: by want of compaſſion in other mens miſeries: and by many other like vnkindneſſes: all which verifie the prouerbe, Euery man for himſelfe.
2. In the Measure, when our love is wholly and only cast upon our selves, so seeking our own good, as we regard no man’s good but our own: nor care what damage another receiveth, so we may get advantage thereby. This is also forbidden:575 for it is contrary to the property of true love, which seeketh not her own, namely to the prejudice of another. This hath the title of576 Self-love appropriated to it. It sprang from the corruption of nature, and is daily increased by the instigation of Satan for the destruction of mankind. It manifesteth it self by the many tricks of deceit which most men use in their dealings with others: by making advantage of others necessities as in the case of usury, of raising corn, and other commodities in time of scarcity, with the like: by men’s backwardness to help such as stand in need of their succour: by want of compassion in other men’s miseries: and by many other like unkindness: all which verify the proverb, Every man for himself.
But by diſtinguiſhing the forenamed points we may ſee that notwithſtanding euill ſelf-loue be a moſt deteſtable vice, yet it is both lawfull and commendable to loue ones ſelfe aright.
But by distinguishing the forenamed points we may see that notwithstanding evil self-love be a most detestable vice, yet it is both lawful and commendable to love ones self aright.
§. 60. Of the error of Stoicks in condemning all paſſion.
§. 60. Of the error of Stoics in condemning all passion.
The doatage of Stoicks who would haue all naturall affection577 rooted out of man, is contrary to this patterne, and vnworthy to finde any entertainment among Chriſtians: for what doe they aime at, but to root that out of man, which God hath planted in him, and to take away the meanes which God hath vſed for the better preſeruation of man? That wiſe man whom they frame to themſelues is worſe then a brute beaſt: he is a very ſtocke and blocke. Not only the beſt and wiſeſtmen that euer were in the world, but alſo Chriſt himſelfe had thoſe paſſions and affections in him, which they account vnbeſeeming a wiſe man. Their doatage hath long ſince beene hiſſed out of the ſchooles of Philoſophers, ſhould it then finde place in Chriſts Church?
- 577. 1. Vſe.
The dotage of Stoics who would have all natural affection577 rooted out of man, is contrary to this pattern, and unworthy to find any entertainment among Christians: for what do they aim at, but to root that out of man, which God hath planted in him, and to take away the means which God hath used for the better preservation of man? That wise man whom they frame to themselves is worse then a brute beast: he is a very stock and block. Not only the best and wisest men that ever were in the world, but also Christ himself had those passions and affections in him, which they account unbeseeming a wise man. Their dotage hath long since been hissed out of the schools of Philosophers, should it then find place in Christ’s Church?
- 577. 1. Use.
§. 61. Of well vſing naturall affection.
§. 61. Of well using natural affection.
Let vs labour to cheriſh this naturall affection in vs, and to578 turne it to the beſt things, euen to ſuch as are not only apparently, but indeed good: and among good things to ſuch as are moſt excellent, and the moſt neceſſary: ſuch as concerne p. 84 our ſoules, and eternall life. For this end we muſt pray to haue our vnderſtandings inlightned (that we may diſcerne579 things that differ, and approue that which is excellent) and to haue our wills and affections ſanctified, that we embrace, purſue, and delight in that which we know to be the beſt. Thus ſhall our naturall affection be turned into a ſpirituall affection.
Let us labour to cherish this natural affection in us, and to578 turn it to the best things, even to such as are not only apparently, but indeed good: and among good things to such as are most excellent, and the most necessary: such as concern our souls, and eternal life. For this end we must pray to have our understandings enlightened (that we may discern579 things that differ, and approve that which is excellent) and to have our wills and affections sanctified, that we embrace, pursue, and delight in that which we know to be the best. Thus shall our natural affection be turned into a spiritual affection.
Here we ſee how we may make nature a ſchoolemaſter vnto vs: for as Chriſt ſendeth vs to the fowles of the aire, and lillies580 of the field to learne of them, ſo the Apoſtle here ſendeth vs to our owne naturall inſtinct. We cannot complaine that we haue no ſchoolemaſter neere vs (as many in the country whoſe children for want of one are rudely brought vp) our ſelues are ſchoolemaſters to our ſelues. Wherfore as the Apoſtle hereby teacheth husbands to loue their wiues, ſo let vs all more generally learne to loue one another: for581 we are all mutuall members of one and the ſame body: and our brother or neighbour is582 Our fleſh.
Here we see how we may make nature a schoolmaster unto us: for as Christ sendeth us to the fowls of the air, and lilies580 of the field to learn of them, so the Apostle here sendeth us to our own natural instinct. We cannot complain that we have no schoolmaster near us (as many in the country whose children for want of one are rudely brought up) our selves are schoolmasters to our selves. Wherefore as the Apostle hereby teacheth husbands to love their wives, so let us all more generally learn to love one another: for581 we are all mutual members of one and the same body: and our brother or neighbour is Our flesh.582
§. 62. Of Mans forbearing to wrong himſelfe.
§. 62. Of Man’s forbearing to wrong himself.
EPHES. 5. 29. For no man euer yet hated his owne fleſh: but nouriſheth and cheriſheth it.
Eph 5:‸29.
For no man ever yet hated his own flesh: but nourisheth and cherisheth it.
THe firſt particle (for) ſheweth that in this verſe an euidence and manifeſtation of a mans loue of himſelfe is giuen. The firſt part thereof, which is ſet downe negatiuely, ſheweth that
The first particle (for) showeth that in this verse an evidence and manifestation of a man’s love of himself is given. The first part thereof, which is set down negatively, showeth that
Hatred is contrary to loue: it being therefore before proued585 that euery man by nature loueth himſelfe, by neceſſary conſequence it followeth, that no man hateth his fleſh: for two contrary effects proceed not from the ſame cauſe: no fountaine can yeeld both ſalt water and freſh.586
Obiect. Many doe macerate their bodies with faſtings, watchings, labours, trauels, and the like: others teare and gaſh p. 85 their fleſh with whips, kniues, ſwords, yea and with their teeth alſo: others lay ſuch violent hands vpon themſelues, as they take away their owne liues.
Object. Many do macerate their bodies with fastings, watchings, labours, travels, and the like: others tear and gash their flesh with whips, knives, swords, yea and with their teeth also: others lay such violent hands upon themselves, as they take away their own lives.
Anſw. 1. None of theſe things are done by the inſtinct of nature which God hath ſet in man, but through the corruption of nature which the deuill hath cauſed. Now nature and corruption of nature are two contrarie cauſes: no maruell then that contrarie effects come from them.
Answ. 1. None of these things are done by the instinct of nature which God hath set in man, but through the corruption of nature which the devil hath caused. Now nature and corruption of nature are two contrary causes: no marvel then that contrary effects come from them.
2. They thinke they doe theſe things in loue to themſelues; as ſuperſtitious perſons to merit ſaluation, by macerating their bodie: others to free themſelues from ignominie, penurie, ſlauerie, torment, or ſuch like euils: ſo as there is an apparent good that maketh them ſo to doe, and not ſimply hatred of themſelues. They that ſo doe, are either poſſeſſed with a Deuill, or blinded in their minde, or bereaued of their wits, or ouerwhelmed with ſome paſſion, ſo as they know not what they doe: they doe it not therefore in hatred.
2. They think they do these things in love to themselves; as superstitious persons to merit salvation, by macerating their body: others to free themselves from ignominy, penury, slavery, torment, or such like evils: so as there is an apparent good that maketh them so to do, and not simply hatred of themselves. They that so do, are either possessed with a Devil, or blinded in their mind, or bereaved of their wits, or overwhelmed with some passion, so as they know not what they do: they do it not therefore in hatred.
§. 63. Of vnnaturall practiſes againſt ones ſelfe.
§. 63. Of unnatural practises against ones self.
1. The practiſe of the idolatrous Baalites, who to moue their I doll to heare them, cut themſelues with kniues and lancers, till590 the bloud guſhed out vpon them. Not much vnlike to whom are Popiſh Eremites, Anchorites, Monks flagellants, Grandimontenſes, ſundrie ſorts of Franciſcans, and other Friers, whereof591 ſome weare ſhirts of haire-cloth, ſome ſhirts of maile next their bodie, ſome goe bare-foot, ſome daily whip themſelues till bloud follow, and ſome waſte their bodies with lying hard, watching, faſting, going on pilgrimage, &c.
1. The practise of the idolatrous Baalites, who to move their Idol to hear them, cut themselves with knives and lancers,590 till the blood gushed out upon them. Not much unlike to whom are Popish Eremites, Anchorites, Monks flagellants, Grandimontenses, sundry sorts of Franciscans, and other Friars, whereof591 some wear shirts of hair-cloth, some shirts of mail next their body, some go bare-foot, some daily whip themselves till blood follow, and some waste their bodies with lying hard, watching, fasting, going on pilgrimage, etc‸.
2. The practiſe of Gluttons, Drunkards, vnchaſte and voluptuous perſons, who to ſatisfie their corrupt humours, impaire their health, pull diſeaſes vpon them, and ſhorten their dayes.
2. The practise of Gluttons, Drunkards, unchaste and voluptuous persons, who to satisfy their corrupt humours, impair their health, pull diseases upon them, and shorten their days.
p. 86 3. The practiſe of Swaggerers, who by quarrels cauſe their fleſh to be wounded, and their liues taken away. Among theſe may be reckoned ſuch as bring themſelues to great ſtraits, diſtreſſes, and dangers for lucre ſake: and they who by felonie, treaſon, and the like euill deeds, caſt themſelues vpon the ſword of the Magiſtrate.
3. The practise of Swaggerers, who by quarrels cause their flesh to be wounded, and their lives taken away. Among these may be reckoned such as bring themselves to great straits, distresses, and dangers for lucre sake: and they who by felony, treason, and the like evil deeds, cast themselves upon the sword of the Magistrate.
4. The practiſe of them that giue the reines to griefe, feare, wrath, and other like violent paſſions, ſo as thereby they weaken their bodies, and ſhorten their dayes.
4. The practise of them that give the reins to grief, fear, wrath, and other like violent passions, so as thereby they weaken their bodies, and shorten their days.
5. The practiſe of ſelfe-murtherers: who herein breake the rule of loue (as thy ſelfe) and end their dayes in a moſt horrible592 ſinne, depriuing themſelues of the time, place, and meanes of repentance: ſo as, whatſoeuer fond pretence they make for their ſinne, little better can be thought of them, then that they thruſt their ſoules headlong into hell, vnleſſe the Lord betwixt the act done, and the expiration of their breath, extraordinarily touch their hearts. Religion, nature, ſenſe, and all abhorre this fearefull fact: ſo as not only thoſe who haue beene enlightned593 by Gods word, but alſo the Heathen, who had no other then the light of nature, haue adiudged it to be a moſt deſperate ſinne.
5. The practise of self-murderers: who herein break the rule of love (as thy self)592 and end their days in a most horrible sin, depriving themselves of the time, place, and means of repentance: so as, whatsoever fond pretence they make for their sin, little better can be thought of them, then that they thrust their souls headlong into hell, unless the Lord betwixt the act done, and the expiration of their breath, extraordinarily touch their hearts. Religion, nature, sense, and all abhor this fearful fact: so as not only those who have been enlightened593 by God’s word, but also the Heathen, who had no other then the light of nature, have adjudged it to be a most desperate sin.
§. 64. Of haters of others.
§. 64. Of haters of others.
2. By that affection which nature moueth men to beare to their fleſh, we may ſee how nature more preuailes with men, then conſcience and obedience to Gods word, yea then the594 Spirit: for where nature keepeth all men from hating their owne fleſh, nothing can keepe many husbands from hating their wiues, and wiues their husbands; nor brothers, coſens, & neighbours (yet theſe are our owne fleſh) no nor many of thoſe595 who profeſſe themſelues to be of the myſticall bodie of Chriſt, from hating one another. What ſhall we ſay of theſe? Is nature of greater power, and more mightie in operation then the Spirit? Surely, ſuch either deceiue themſelues and others, in pretending to be members of the bodie of Chriſt: or elſe the Spirit is verie weake in them, and the fleſh beareth a great ſway. Let haters of their brethren thinke of this and bee aſhamed.
2. By that affection which nature moveth men to bear to their flesh, we may see how nature more prevails with men, then conscience and obedience to God’s word, yea then the594 Spirit: for where nature keepeth all men from hating their own flesh, nothing can keep many husbands from hating their wives, and wives their husbands; nor brothers, cousins, & neighbours (yet these are our own flesh) no nor many of those595 who profess themselves to be of the mystical body of Christ, from hating one another. What shall we say of these? Is nature of greater power, and more mighty in operation then the Spirit? Surely, such either deceive themselves and others, in pretending to be members of the body of Christ: or else the Spirit is very weak in them, and the flesh beareth a great sway. Let haters of their brethren think of this and be ashamed.
§. 65. Of mans care in prouiding and vſing things needfull for his bodie.
§. 65. Of man’s care in providing and using things needful for his body.
Nature teacheth all men to prouide ſuch things as are needfull for597 them: needfull for life, as food: and needfull for health, as apparell. Nature is here propounded as a Schoolemaſter to Chriſtians: this therefore which nature teacheth is a bounden dutie. It is much inſiſted vpon by Salomon, who in this reſpect598 ſaith, It is good and comely for one to eat and drinke, and enioy the good of all his labour.
Nature teacheth all men to provide such things as are needful for597 them: needful for life, as food: and needful for health, as apparel. Nature is here propounded as a Schoolmaster to Christians: this therefore which nature teacheth is a bounden duty. It is much insisted upon by Solomon, who in this respect598 saith, It is good and comely for one to eat and drink, and enjoy the good of all his labour.
If he be worſe then an Infidell that prouideth not for his599 owne, what is he that prouideth not for himſelfe? euen worſe then a beaſt: for nature hath taught the bruit beaſts to nouriſh and cheriſh themſelues. If any thinke that it more befitteth beaſts, or naturall men then Saints, let them tell me which of the Saints at any time guided by Gods Spirit, hath wholly neglected himſelfe. To omit all others, it is expreſly noted of Chriſt, that as there was occaſion, he600 ſlept, he601 eat, he602 reſted, and otherwiſe refreſhed himſelfe.
If he be worse then an Infidel that provideth not for his599 own, what is he that provideth not for himself? Even worse then a beast: for nature hath taught the brute beasts to nourish and cherish themselves. If any think that it more befiteth beasts, or natural men then Saints, let them tell me which of the Saints at any time guided by God’s Spirit, hath wholly neglected himself. To omit all others, it is expressly noted of Christ, that as there was occasion, he600 slept, he601 eat, he602 rested, and otherwise refreshed himself.
Obiect. Though he were603 hungry, and meat prepared for him, yet he refuſed to eat.
Object. Though he were603 hungry, and meat prepared for him, yet he refused to eat.
Anſw. 1. Forbearing one meale, is no great hinderance of604 cheriſhing the body.
2. Extraordinarie and weightie occaſions may lawfully make a man a little neglect himſelfe: that ſo he may ſhew he preferreth Gods glorie, and his brothers ſaluation, before the outward nouriſhing of his body: to which purpoſe Chriſt ſaith, My meat is to doe the will of him that ſent me: that is, I605 preferre it before my meat. And Saint Paul ſaith, I will very606 gladly be ſpent for your ſoules. We muſt here therefore take heed of the extremes on both hands.
2. Extraordinary and weighty occasions may lawfully make a man a little neglect himself: that so he may show he preferreth God’s glory, and his brothers salvation, before the outward nourishing of his body: to which purpose Christ saith, My meat is to do the will of him that sent me: that is, I605 prefer it before my meat. And Saint Paul saith, I will very606 gladly be spent for your souls. We must here therefore take heed of the extremes on both hands.
1. Of vndue, and ouermuch neglecting our bodies, ſo as the ſtrength of them be waſted, and the health impaired.
1. Of undue, and overmuch neglecting our bodies, so as the strength of them be wasted, and the health impaired.
2. Of too much caring for it, ſo as vpon no occaſion we will p. 88 loſe a meales meat, or a nights reſt. Faſting and watching as occaſion requireth, are bounden duties.
2. Of too much caring for it, so as upon no occasion we will lose a meals meat, or a nights rest. Fasting and watching as occasion requireth, are bounden duties.
But to returne to the point of nouriſhing and cheriſhing our fleſh.
But to return to the point of nourishing and cherishing our flesh.
2. By well nouriſhing and cheriſhing our bodies, they are the better enabled to doe that worke and ſeruice which God appointeth to be done: but by neglecting them, they are diſabled thereto. As this is a motiue, ſo ought it to be an end whereat we aime in nouriſhing and cheriſhing our bodies.
2. By well nourishing and cherishing our bodies, they are the better enabled to do that work and service which God appointeth to be done: but by neglecting them, they are disabled thereto. As this is a motive, so ought it to be an end whereat we aim in nourishing and cherishing our bodies.
§. 66. Of them that neglect to cheriſh their bodies.
§. 66. Of them that neglect to cherish their bodies.
1. Couetous miſers, who ſo doat vpon their wealth, and ſo609 delight in abundance of goods treaſured vp, as they afford not themſelues things needfull to nouriſh and cheriſh their bodies. Salomon doth much taxe ſuch: of them he ſaith, that riches are610 kept for the owners thereof to their hurt. Daily experience giueth euidence to the truth thereof: for, beſide that ſuch men make their riches611 to be ſnares, and612 hinderances, to keepe them from eternall life; they make this preſent life to be very irkſome,613 filling their heads full of much carking care, and keeping them from quiet reſt. Many in this caſe are ſo beſotted,614 as, though they haue abundance, yet they will not in health afford themſelues a good meales meat, nor ſeemly apparell: nor in ſickneſſe, needfull phyſicke, no nor fire, and ſuch like common things. Their caſe is worſe then theirs who want: for others will pitie and ſuccour ſuch as want, but who will pitie and ſuccour ſuch?
1. Covetous misers, who so dote upon their wealth, and so609 delight in abundance of goods treasured up, as they afford not themselves things needful to nourish and cherish their bodies. Solomon doth much tax such: of them he saith, that riches are610 kept for the owners thereof to their hurt. Daily experience giveth evidence to the truth thereof: for, beside that such men make their riches611 to be snares, and612 hindrances, to keep them from eternal life; they make this present life to be very irksome,613 filling their heads full of much carking care, and keeping them from quiet rest. Many in this case are so besotted,614 as, though they have abundance, yet they will not in health afford themselves a good meals meat, nor seemly apparel: nor in sickness, needful physic, no nor fire, and such like common things. Their case is worse then theirs who want: for others will pity and succour such as want, but who will pity and succour such?
2. Such as are too intentiue vpon their buſineſſes, euen the affaires615 of their lawfull callings (for in good things there may be exceſſe) herein many Students, Preachers, Lawyers, Tradeſmen, Farmers, Labourers, and others offend, when they afford not ſeaſonable times of refreſhing and reſting to their bodies, but faſt, watch, and toile too much in their calling. They who by ſuch meanes diſable themſelues, doe make themſelues p. 89 guiltie of the neglect of ſo much good as they might haue done, if they had nouriſhed and cheriſhed their bodies. Some are ſo eager on their buſineſſe, that they thinke all the time miſpent, which is ſpent in nouriſhing and cheriſhing their bodies; and thereupon wiſh, that their bodies needed no food, ſleepe, or other like meanes of refreſhing. Theſe thoughts and616 deſires are fooliſh and ſinfull in many reſpects, as
2. Such as are too intentive upon their businesses, even the affairs615 of their lawful callings (for in good things there may be excess) herein many Students, Preachers, Lawyers, Tradesmen, Farmers, Labourers, and others offend, when they afford not seasonable times of refreshing and resting to their bodies, but fast, watch, and toil too much in their calling. They who by such means disable themselves, do make themselves guilty of the neglect of so much good as they might have done, if they had nourished and cherished their bodies. Some are so eager on their business, that they think all the time misspent, which is spent in nourishing and cherishing their bodies; and thereupon wish, that their bodies needed no food, sleep, or other like means of refreshing. These thoughts and616 desires are foolish and sinful in many respects, as
1. In manifeſting a ſecret diſcontent and grudging againſt Gods prouidence, who hath thus diſpoſed our eſtate for the clearer manifeſtation of mans weaknes, & Gods care ouer him.
1. In manifesting a secret discontent and grudging against God’s providence, who hath thus disposed our estate for the clearer manifestation of man’s weakness, & God’s care over him.
2. In taking away occaſions of calling vpon God, and giuing praiſe vnto him. For if we ſtood not in ſuch need of Gods prouidence, ſhould we ſo oft pray vnto him for his bleſſing: if by the good meanes which he affordeth vnto vs we felt not the ſweetneſſe and comfort of his prouidence, ſhould we be ſo thankfull to him?
2. In taking away occasions of calling upon God, and giving praise unto him. For if we stood not in such need of God’s providence, should we so oft pray unto him for his blessing: if by the good means which he affordeth unto us we felt not the sweetness and comfort of his providence, should we be so thankful to him?
3. In taking away the meanes of mutuall loue: for if by reaſon of our weakneſſe we ſtood not in need of ſuccour and help one from another, what triall would there be of our loue?
3. In taking away the means of mutual love: for if by reason of our weakness we stood not in need of succour and help one from another, what trial would there be of our love?
3. Such as ſever theſe two duties of nature (nouriſhing and617 cheriſhing) and make them an hinderance one to another: ſome ſo nouriſh their bodies, as they cannot cheriſh them; that is, they ſpend ſo much in eating and drinking, as they haue nothing to cloath themſelues withall. Others ſo cheriſh them, as they cannot nouriſh them; that is, they ſo prancke vp themſelues with braue apparell aboue their abilitie, as they haue not competent food for themſelues. Theſe fall into two contrarie extremes: into the exceſſe in one thing: and into the defect in another.
- 617. 3. They who make exceſſe in one needfull thing, an hinderance to another.
3. Such as sever these two duties of nature (nourishing and617 cherishing) and make them an hindrance one to another: some so nourish their bodies, as they cannot cherish them; that is, they spend so much in eating and drinking, as they have nothing to clothe themselves withal. Others so cherish them, as they cannot nourish them; that is, they so prank up themselves with brave apparel above their ability, as they have not competent food for themselves. These fall into two contrary extremes: into the excess in one thing: and into the defect in another.
- 617. 3. They who make excess in one needful thing, an hindrance to another.
§. 67. Of contentment in that which is ſufficient.
§. 67. Of contentment in that which is sufficient.
As the Apoſtle by naming theſe two (nouriſh, cheriſh) ſheweth that both of them are needfull, ſo by naming them only, and no more but them, he ſheweth that they two are ſufficient: whence we learne, that
As the Apostle by naming these two (nourish, cherish) showeth that both of them are needful, so by naming them only, and no more but them, he showeth that they two are sufficient: whence we learn, that
p. 90 Queſt. Is a man then ſtrictly bound to care for no more then food to nouriſh, and apparell to cheriſh him?
Quest. Is a man then strictly bound to care for no more then food to nourish, and apparel to cherish him?
Anſw. So this nouriſhing and cheriſhing be extended to that eſtate wherein God hath ſet vs, to the charge which God hath giuen vs, and to the calling which he hath appointed unto vs, we ought to care for no more.
Answ. So this nourishing and cherishing be extended to that estate wherein God hath set us, to the charge which God hath given us, and to the calling which he hath appointed unto us, we ought to care for no more.
Let vs therefore take heed of that exceſſe which ariſeth from the corruption of nature, and content our ſelues with that competency which nature requireth.
Let us therefore take heed of that excess which ariseth from the corruption of nature, and content our selves with that competency which nature requireth.