A Guide to Godliness, Book 2 · Chapter 9
CAP. IX.
Of the ſumme of the ſecond Table.
§. Sect. 1 Of the duties of righteouſneſſe towards our neighbours.
WE hauehave ſpoken of the duties of piety contained in the firſt Table. And now wee are to intreat of the duties of righteouſneſſe, and ſobriety required in the ſecond: vnderunder righteouſneſſe, comprehending all duties which we owe to our neighbours; and vnderunder ſobriety, all thoſe which belong to our owne perſons. By righteouſneſſe, we vnderſtand a vertue or habit which ordereth the whole man to the good of our neighbours; as the minde and vnderſtanding, to thinke; the memory, to remember; the wil, to deſire; the affections and paſſions, to couet and affect; the whole body, to act and performe all things which we know good and profitable both for their ſoules, bodies, name and ſtate, for their temporal welfare and proſperity in this world, and their euerlaſting happineſſe in the world to come. The generall rule of which righteouſnes is, that we doe all that, and that only vntounto others, Math. 5. 12.which we would hauehave others do vntounto vsus; and conſequently, ſeeing we deſire that our neighbours ſhould with all the powers of their minde and body aduance, as much as in them lieth, our good in all things reſpecting our ſoules, bodies and ſtates; Iuſtice and righteouſnes requireth the ſame at our hands towards them; namely, that to the vttermoſt of our power we be euer ready to doe all things which tend to their good, and to the preſeruation of their honour, perſon, life, purity, chaſtity, wealth and good name, not ſo much as intertaining a thought, or firſt motion in our minds or hearts, which in any of theſe or other reſpects may tend to their hurt and preiudice. Of which Iuſtice or righteouſneſſe there are two parts; the one diſtributiue, whereby we doe giuegive vntounto eueryevery one their due, and that which of right appertaineth vntounto them; in which is to be obſerued a geometricall proportion, which hath reſpect in this diſtribution vntounto eueryevery man according to their place, perſon and ſuch other relations and circumſtances, and is in all things carried with due regard of equity and moderation. The other is commutatiue, which is vſually exercized in commerce and mutuall dealings and trading one with another, as in changing, borrowing, lending, buying, ſelling, letting, ſetting, and ſuch like affaires of this life; The generall rule whereof is, that we keepe from no man his right, but pay eueryevery man his debt and due. In which is to be obſerued an Arithmeticall proportion, performing all theſe duties of Iuſtice in a ſtrict equality, without any reſpect of place or perſon.
§. Sect. 2 Of the dutie of ſobriety towards our ſelues.
The other maine duty is ſobriety, which comprehendeth vnderunder it all duties which reſpect our owne perſons; the which in a generall ſenſe, as foreign. Marke 5. 15. Luke 8. 35. Acts 26. 25. Tit. 1. 8. & 2. 12it is to be here vnderſtood, ſignifieth ſoundneſſe of minde, which ordereth all things to the good and ſafety of our perſons and ſtate. And thus the word, which is tranſlated ſobriety, is taken in the Scriptures for a ſound minde; ſo it is ſaid, that the demoniacke was by our Sauiour Chriſt reſtored to his right minde. And the Apoſtle ſaith, that he was not mad, but ſpake forth the words of truth and ſoberneſſe, that is, of a right and ſound minde, which tended to the ſafety and ſaluation of himſelfe and others; and exhorteth all men to be wiſe vntounto ſobriety, or to thinke ſoberly, not ſtraining Rom. 12. 3.their wits aboue the meaſure of their gifts, which is the next way to cracke and loſe them. And thus elſewhere hee oppoſeth theſe two, the one againſt 2. Cor. 5. 13.the other, to be ſober, and to be beſides our ſelues. Sobriety therefore is a vertue or habit proceeding from a ſound minde, ſpirituall wiſedome and iudgement, whereby wee are enabled to rule and order our ſelues, with all our powers and faculties of minde and body, and all things elſe about which they are exerciſed to our good, ſafety and ſaluation. Firſt, it ruleth and ordereth the minde to the vſing of all good meanes, whereby it may be more and more inlightened with ſauing knowledge; the memory, as a faithfull regiſter to retaine good things; the conſcience, to performe its office rightly in excuſing and accuſing; the will, to chuſe the good, and refuſe the euill, and in all things to be conformable to the holy will of God; the affections, to couet after ſpirituall and heauenly things with vnlimited deſires, and temporall good things with moderation, temperance and purity; and the body in all holineſſe and honour, that it may be a fit temple for the holy Ghoſt, and a ready inſtrument vntounto the ſoule for all good actions. And thus it ruleth the whole man and eueryevery faculty and part of him, as they are exerciſed about their ſeuerall and particular obiects, cauſing the minde to approue or condemne; the memory to retaine or caſt out; the conſcience to accuſe or excuſe, the will to chuſe or reiect; the affections, to louelove and deſire, or to hate and contemne; the body, to doe, or leaue vndone all things good or euill, when they are propounded vntounto them. And in reſpect of theſe ſeuerall ſorts of obiects, this vertue of ſobriety hath place, and is commanded in eueryevery precept of the ſecond Table. For as it ruleth and ordereth vsus about the preſeruation of our honour and authority, it is required in the firſt Commandement; as about the good, preſeruation and ſaluation of our liues, our ſoules and bodies, in the ſixth; as about our chaſtity, purity, temperance, and ſobriety in the vſe of meates, drinkes, and apparrell, in the ſeuenth; as about our goods and poſſeſſions, either in getting or vſing them righteouſly and iuſtly, in the eighth; as about the preſeruing of our good name, in the ninth; as about withſtanding the firſt motions and ſuggeſtions vntounto ſinne, and the recouering of originall righteouſneſſe, and holy concupiſcence in our mindes and hearts, in the tenth and laſt.
§. Sect. 3 Of the duties of charity.
But ſeeing our Sauiour hath comprized both theſe duties of righteouſneſſe and ſobriety vnderunder charity, and hath made louelove the whole ſumme of Matth. 22. 39. & 19. 19. Gal. 5. 14.the Law, our louelove towards God, of the firſt Table, and our louelove towards our ſelues and our neighbours, of the ſecond Table: I will conſider of them both vnderunder this one, firſt generally, and afterward more ſpecially in eueryevery ſeuerall Commandement. For charity and true louelove towards our ſelues, mooueth vsus out of a ſound and right minde, to performe, in thought, word, and deed, all good duties which tend to our ſafetie and ſaluation; and charity towards our neighbours, as it mooueth vsus to louelove them as our ſelues, ſo to performe all duties of righteouſneſſe and mercy, which we doe vntounto our ſelues, or would hauehave others doe vntounto vsus. Now this charity is a gift or grace of God, infuſed into our hearts by his holy Spirit, which out of the ſenſe of Gods louelove towards vsus in Chriſt, working true and feruent louelove towards them againe, doth mooue vsus to louelove our ſelues, and all men as our ſelues, and as Chriſt hath loued vsus for Gods ſake, and in obedience to his Commandement. It is a gift of God, and no naturall habit; for naturally, as wee are haters of God and men, ſo euen of our ſelues, neither is any hatred of an enemy ſo hurtfull and pernicious vntounto our ſoules and bodies, as carnall ſelfe-louelove, which is a chiefe cauſe and meanes of depriuing vsus heere of all grace, and of glory and happineſſe in the life to come. And therefore the Apoſtle exhorting vsus to louelove one another, telleth vsus where we muſt hauehave this gift; Let vsus (ſaith he) louelove one another, 1. Ioh. 4. 7.for louelove is of God. Neither is it a common gift of God, but a ſanctifying and ſauing grace of his holy Spirit: for as the louelove of God towards vsus, as the cauſe, ſo our louelove towards God, as the effect of it, is ſhed abroad Rom. 5. 5.in our hearts by the holy Ghoſt, as the Apoſtle teſtifieth.
§. Sect. 4 Of the meanes and manner of working charity in vsus.
The meanes and manner of working this grace in vsus, is, firſt by perſwading vsus that God in Chriſt loueth vsus, and will giuegive vntounto vsus the remiſſion of our ſinnes, his grace heere, and glory heereafter: with the liuely heate of which louelove, our hearts are inflamed with feruent louelove towards God againe, from which ſpringeth an holy affection towards our ſelues, who are thus beloued of God, members of Chriſt, and Temples of the holy Ghoſt, whereby we ſeeke the fruition of our chiefe goodneſſe, and conſequently of our owne ſaluation and eternall happineſſe, which whileſt we were deſtitute of the louelove of God, and were poyſoned with hatred of God and carnall ſelfe-louelove, we neglected and contemned. And from hence alſo ariſeth the like affection towards our neighbours, whom vvee louelove for Gods ſake, not onelyonly as Gods creatures, and bearing his image, but alſo in obedience vntounto his Commandement. So that it is impoſſible to louelove either our ſelues or our neighbours as wee ought, and for our owne and their good, vnleſſe wee louelove God in Chriſt Ieſus firſt and chiefly, from whoſe ſincere louelove the other ſpringeth and floweth. But when we ſincerely louelove God, and ſo yeeld our obedience vntounto the firſt Table, our louelove towards our ſelues and our neighbours, which is the ſumme of the ſecond Table, will neceſſarily and inſeparably follovv. For as our louelove tovvards God is exercized immediately in religious vertues and holy duties of piety vvhichwhich vve performe in his ſeruice, ſo mediately by performing (in obedience to his Commandements) the duties of a true and Chriſtian louelove towards our ſelues and our neighbours. For when our little goodneſſe, bounded in narrow limits, will not reach vntounto God for the manifeſtation of our louelove towards him, wee extend it as farre as wee are able, and doe what good we can, our of a holy and ſanctified affection to our ſelues and our neighbours, to ſhew our louelove towards God, in yeelding obedience vntounto his Commandements. As we ſee in the example of Dauid, who being rauiſhed with the apprehenſion of Gods louelove, and deſiring to ſhew his louelove towards him againe, could no otherwiſe doe it, then by taking Pſal. 116. 13.the cup of ſaluation, and praiſing the name of the Lord, and by cauſing his goodneſſe to extend to Gods poore Saints that are in the earth, and to the excellent, Pſal. 16. 2, 3.which, in reſpect of its ſmalneſſe, and Gods all-ſufficiency, could in no ſort reach vntounto him. Where, by the way we may note, that if wee louelove Act. 17. 25.our ſelues and our neighbours out of our louelove towards God, and in obedience vntounto his Commandements, performing theſe duties of the ſecond Table, in and for him; then doe wee, when wee doe moſt good to our neighbours and our ſelues, ſhew moſt louelove towards God, and performe vntounto him ſuch acceptable ſeruice as he requireth of vsus, and will richly reward in this life and the life to come. For he hath ſworne, that all thoſe Luk. 1. 74, 75.whom he hath redeemed, ſhall ſerue him as well in righteouſneſſe as in holineſſe all the dayes of their liues. And his grace appearing, hath taught vsus to deny not onelyonly all vngodlineſſe, but alſo all worldly lusts, and to liue as Tit. 2. 12.well ſoberly and righteouſly, as godly and religiouſly, in this preſent world.
§. Sect. 5 What charity is, and the properties of it.
But let vsus come to ſpeake of this dutie of charity, as in our Sauiour Chriſts words it is propounded vntounto vsus out of the Law of God; Thou ſhalt Mat. 19. 19. & 22. 39. Leuit. 19. 18.louelove thy neighbour as thy ſelfe. Wherein we are to conſider two things: the dutie commanded, and the manner of doing it; In the duty, wee are to conſider the act of louing, and the obiect of our louelove, which is our neighbours and our ſelues, the firſt plainly expreſſed, the other neceſſarily implyed in the manner, when as we are commanded to louelove them as we louelove our ſelues. The duty of louelove containeth in it, Firſt, an affection or motion of the heart, wherewith we are affected and inclined towards that we louelove. Secondly, an earneſt and longing deſire that we may inioy it, by being (as it were) vnited vntounto it. Thirdly, ioy and delight in the fruition of it, and a contentation, whereby we reſt according to the meaſure of our louelove and fruition, ſatisfied with it. The properties of it are principally two; the firſt, that it be ſincere and vnfained. So the Apoſtle requireth that our louelove be without diſsimulation, and vnfained; and the Apoſtle Iohn diſſwadeth Rom. 12. 9.vsus from lip-louelove, which is onelyonly in profeſſion, but fruitleſſe and 2 Cor. 6. 6. 1. Ioh. 3. 18.vneffectuall in action: Little children (ſaith he) let vsus not louelove in word, neither in tongue, but in deed and in truth. The other, that it be feruent and effectuall, according to that of the Apoſtle, Aboue all things, hauehave feruent charity among your ſelues. And this is that ſincere and feruent louelove, which is ſo much and often commended and commanded in the Scriptures. So our Sauiour Chriſt; This is my commandement, that ye louelove one another, as I hauehave Ioh. 15. 12.loued you. And againe, A new commandement I giuegive vntounto you, that yee louelove Ioh 13. 34. 1. Ioh. 3. 23.one another; as I hauehave loued you, that yee alſo louelove one another. The Apoſtle likewiſe, Walke in louelove, as Chriſt alſo hath loued vsus, and hath giuen himſelfe Eph. 5. 2.for vsus, &c.
§. Sect. 6 Of the obiect of charity, which is our neighbours.
The obiect of this louelove plainely expreſſed, is our neighbours, whereby we are not with the Phariſes to vnderſtand our friends onelyonly, nor, according Mat. 5. 43.to the vulgar vſe of the word, thoſe that dwell neere vntounto vsus alone, but all men, without exception, who are of the ſame nature with vsus, conſiſting of a reaſonable ſoule and body, whether they bee ſtrangers or acquaintance, friends or enemies vntounto vsus. For all men are of the ſame fleſh, Act. 17. 26.and created according to the ſame Image of God, and alſo our brethren, as they hauehave all alike deſcended from the ſame firſt parents. And this is implyed in the Law, where that Commandement, which is giuen for the helping of our enemies Oxe or Aſſe, being repeated in another place, is Ex. 23. 4, 5. com. Deut. 22. 1, 2, 3. Eſa. 58.rendred thy brothers Oxe or Aſſe. And the Prophet Eſay maketh it a worke of mercy to couer the naked, without any exception of ſtranger or enemy, becauſe hee is of our owne fleſh. But our Sauiour plainely preſſeth this duty both by precept; But I ſay vntounto you, louelove your enemies, Mat. 5. 44.bleſſe them that curſe you, doe good to them that hate you, and pray for them that deſpitefully vſe you and perſecute you; propounding the example of God himſelfe for our imitation, that you may bee the children of your Father which is in heauen, for hee maketh his Sunne to riſe on the euill and the good, and ſendeth rayne on the iuſt and on the vniuſt. And alſo by his Parable of the man which fell among theeues, who being a Iew, Luk. 10. 29. 30.was relieued by a Samaritane, though an enemy to that nation, and therefore approoued as a neighbour vntounto him. All men therefore being our neighbours, they are all, in reſpect of their perſons, to bee loued of vsus, with ſuch louelove, in reſpect of the qualitie, as is ſincere, vnfained, and feruent, euen as wee louelove our ſelues; although in reſpect of the quantitie, wee may and ought in our louelove to obſerue diuers degrees. For ſeeing wee louelove others, in, and for God, therefore wee muſt louelove thoſe aboue others which are of the houſhold of faith, and our kindred in the Spirit, brethren of the ſame heauenly Father, and fellow members of the ſame body, in whom the Image of God moſt brightly ſhineth; ſo the whole Church and Common-wealth, more then a priuate man, and among priuate men, our parents, children, kindred, Gal. 6. 10. 1. Tim. 5. 8.familiar friends, and benefactours, more then ſtrangers or ordinary men.
§. Sect. 7 The meanes of louing our neighbours, namely, as our ſelues.
The manner of our louelove towards our neighbours is, that we louelove them as our ſelues. In which, the louelove of our owne perſons is neceſſarily implied; Leuit. 19. 18. Mat. 22. 39.for if the louelove of our ſelues be the rule of our louelove towards our neighbours, then muſt our charity begin at home, and from it, as from the fountaine, the ſtreames of brotherly louelove muſt ſpring and flow. And howſoeuer we hauehave in the Scriptures no direct precept, inioyning vsus to louelove our ſelues, yet it is neceſſarily implied. Firſt, when we are cōmanded to louelove God; for ſeeing louelove vniteth vsus vntounto him, who is the chiefe Good and fountaine of all happineſſe, we chiefly louelove our ſelues in louing him, in whoſe fruition conſiſteth all bleſſedneſſe and felicity. Secondly, in all thoſe Commandements which require of vsus that we ſeeke our owne good and preſeruation, both in reſpect of our ſoules, bodies, and ſtates, temporall and eternall, both by auoyding all ſinne which would hurt vsus, as ſelfe-murther, vncleanneſſe, prodigality, expoſing of our fame and good name to ſlanders and imputations, and by imbracing all vertues, and practiſing all good duties which may further our euerlaſting ſaluation. Beſides, where our Sauiour ſaith, that whoſoeuer loueth his owne life better then him, Eph▪ 5. 28, 29.is not worthy of him, he implyeth that wee ought to louelove our ſelues, but with ſuch a louelove as is ſubordinate to the louelove of him, who hath loued vsus better then his owne life. And the Apoſtle, in preſſing a mans louelove towards his wife, which ought to exceed all other naturall louelove, becauſe of that neere vnion betweene them whereby they become one fleſh, vſeth this as a reaſon, that no man euer hated his owne fleſh; implying thereby, that ſeeing man and wife are both one, therefore we ſhould louelove our wiues as our ſelues, and conſequently our ſelues firſt, according to which rule we are to louelove them.
§. Sect. 8 That naturall and carnall ſelfe louelove is not the rule of louing our neighbours, but that which is holy and ſpirituall.
But ſeeing our naturall louelove of our ſelues is carnall and earthly, plunging vsus head-long into ſinne and death, and is no better then true hatred, in reſpect of thoſe miſerable effects and fruits which it produceth both to our ſoules and bodies; therefore this carnall louelove ought not to be our rule in louing our neighbours, (although in truth wee can louelove them with no other, whileſt this louelove ruleth and ſwayeth in vsus) but firſt this louelove muſt be mortified in vsus; and in ſtead thereof our hearts muſt be repleniſhed with a iuſt and holy louelove, whereby we louelove our ſelues in and for God, for the aduancing of our temporall and ſpirituall good, and the eternall ſaluation of our ſoules and bodies, in the fruition of him whom wee chiefly louelove, and with him, of euerlaſting ioy and happineſſe. And when wee thus truly louelove our ſelues, according to this rule wee muſt louelove our brethren. So that when we are commanded to louelove our neighbours as our ſelues, Leuit. 19. 17.it is not required that we ſhould ſo louelove them, as we louelove our ſelues in the ſtate of corruption, with a carnall and earthly louelove, which would draw them together with vsus into eternall death and deſtruction, and is therefore to be eſteemed no better then hatred; but as wee ought to louelove our ſelues in the ſtate of regeneration, with a right, lawfull, and holy louelove, which is alwayes ſubordinate to the louelove of God, and louing him firſt and chiefly, doth cauſe vsus to louelove them, in and for him, and not in ſuch reſpects as are carnall and ſinfull. In which regard, as we are bound to louelove all men, euen our enemies; yea the moſt wicked in the world, in reſpect of their perſons, which are Gods workemanſhip: ſo, not our deareſt friends, in reſpect of their vices, or their vices together with them; ſeeing our louelove muſt be ſubordinate to the louelove of God, and for his ſake: and as we louelove their perſons which he alſo loueth, ſo muſt wee hate their ſinnes and corruptions, euen as wee ought alſo to hate our owne, becauſe he hateth and abhorreth them. And wee muſt louelove our ſelues and them according to Gods will, and not contrary vntounto it; ſo farre foorth as it may ſtand with Gods louelove, and not when there is any oppoſition betweene them. And thus Dauid, who mourned for his enemies, becauſe they Pſ. 119. 136, 137 Pſal. 119. 113. Pſal. 139. 21, 22.kept not Gods Law, and prayed for them, in reſpect of their perſons, yet hated them, in reſpect of their ſinnes, which vvere hatefull to God, as he often profeſſeth.
§. Sect. 9 The properties of lawfull ſelfe-louelove.
Novv the lavvfull and right louelove of our ſelues hath diuers properties; for firſt it is vnfained, and not counterfeit and diſſembled; and ſeated and ſettled in the heart, and not in the tongue and lips onelyonly. Secondly, it is feruent and effectuall, and not cold, remiſſe, and careleſſe. Thirdly, conſtant and permanent; and not fickle and mutable, alienated and eſtranged by frailties and infirmities. And ſuch ought our louelove to be towards our neighbours, ſincere and vnfained, feruent and effectuall, ſeeking by all meanes their good, not onelyonly in word, but in deede and action, doing Mat. 7. 12.that vntounto them, which we would hauehave them do vntounto vsus: and finally, we muſt louelove them with a conſtant louelove, and not alienate our affections from them, in regard of their frailties and imperfections. And thus wee are to louelove our neighbours, either with a common and naturall louelove ſanctified by Gods Spirit, or with a ſpecial and ſpirituall louelove. In reſpect of the former; as eueryevery man out of a naturall louelove doth ſeeke his owne good, the preſeruation of his life, the welfare and health of his body, the chaſtity of himſelfe and his wife, the proſperity of his eſtate, and his owne credit and good name; ſo ought we vvith like louelove to ſeeke by all meanes the good and preſeruation of our neighbours, in eueryevery of theſe, and all other reſpects. The ſpeciall and ſpirituall louelove, vvhereby a man loueth himſelfe, cauſeth him chiefly to ſeeke the inriching of his ſoule vvith all ſanctifying grace, and to further by all meanes his euerlaſting ſaluation; and vvith ſuch louelove alſo vve muſt louelove our neighbours; doing them all the good vve can, both in reſpect of their bodies and ſtates, but principally in ſeeking their ſpirituall good, and the eternall ſaluation of their bodies and ſoules.
§. Sect. 10 That we muſt louelove our neighbors, as Chriſt hath loued vsus.
But becauſe our louelove of our ſelues, by reaſon of our naturall corruption, is, whilſt we continue in this life, weake and imperfect, and therfore no fit rule for our louelove towards our neighbours, to be ſquared by; therefore our Sauiour hath propounded vntounto vsus, a much more perfect patterne for our imitation, euen that moſt admirable and diuine louelove wherewith hee hath loued vsus: This is my Commandement, that ye louelove one another, as I hauehave loued Ioh. 15. 12.you. As therefore Chriſt hath loued vsus firſt, before we loued him, or any waies deſerued his louelove, and hereby moued vsus to louelove him againe; ſo 1. Ioh. 4. 19.ought wee to preuent one another with our louelove, and thereby prouoke them to returne vntounto vsus the like dutie. Secondly, as Chriſt loued all his Rom. 5. 8.elect, freely without any reſpect of merit, yea when we were ſtrangers, ſinners and enemies, not becauſe of any goodneſſe in vsus, but that by his LoueLove he might bring vsus to good; ſo ought our louelove to be free, and not mercinary, ſo farre foorth as it may redound to our owne profit; but we muſt louelove ſtrangers, that thereby we may make them our familiar acquaintance; Our enemies, that we may make them our friends, and euen thoſe that are now euill and ſinners, that we may bring them to grace and goodneſſe. Thirdly, as Chriſt loued all the elect, without reſpect of perſons, both old and young, rich and poore, baſe and noble, wiſe and ſimple; ſo ought we to louelove all ſorts and conditions of men, in whom we finde already, or may hope to finde heereafter, the ſignes and markes of Gods election. Fourthly, as Chriſt loued vsus perfectly, in reſpect of the manner, with a ſincere and ardent louelove, and not in tongue and profeſſion onelyonly, but in deed and truth; ſo as no waters of affliction, nor death it ſelfe could Cant. 8 6.drowne or dampe; ſo ought we ſtriue to louelove one another, and to be ready according to his example, when iuſt occaſion is offered, to ſeale and approoue 1. Iohn. 3. 16.our louelove towards them, euen with the ſhedding of our blood. Fifthly, as Chriſt loued vsus, who were in him elected of his Father, in a ſpeciall and peculiar manner aboue all others, and out of this louelove hath giuen himſelfe for vsus; according to that of the Apoſtle, Who hath loued me, Gal. 2. 20.and giuen himſelfe for mee: ſo ought we to louelove all with a generall and common louelove, but Gods elect with a peculiar and ſpeciall louelove aboue the reſt, and be ready, as the Apoſtle ſpeaketh, to doe good vntounto all, but eſpecially Gal. 6. 10.vntounto thoſe who are of the houſehold of faith. Laſtly, as Chriſt loueth vsus with a conſtant louelove, and to the end, and will not reiect vsus for our frailties and infirmities, becauſe in his louelove he reſpecteth not his owne profit, but our ſaluation: So ought our louelove to be conſtant towards our neighbours, and not to languiſh and faint vponupon ſlight occaſions, reſpecting herein not our owne profit, but their benefit, and aboue all, the euerlaſting ſaluation of their bodies and ſoules.