The Sum of Sacred Divinity, Book 1 · Chapter 10
CHAP. X.
Of the ſixth Commandement.
AMong the generall Duties of LoueLove, thoſeThe generall Duties of LoueLove, are thoſe that are without reſpect of degree, and reſpect the perſon or the good things belonging to the perſon. Perſon, as MercieMercy and Chaſtitie. MercieMercy is of the Duties that touch the preſeruation of ones perſon are the greateſt, that touch the preſeruation of ones perſon, that is to ſay, of his life, health or ſafetie both of ſoule and bodie, which is the ſumme of the ſixth Commandement, comprehended by our Sauiour Chriſt, vnderunder the name of MercieMercy, Mat. 23. 23.
The ſafetie of the Soule, by ſeeking to winne them to God and to all goodneſſe, Euen as I, ſaith the e1. Cor. 10. 33.Apoſtle, pleaſe all men in all things, not ſeeking mine owne profit, but the profit of many, that they might be ſaued.
And this is principally performed,
Firſt, By incouraging them in godlineſſe, as that good man fActs 11. 23.Barnabas did, Who when he was come to Antiochia, and had ſeene the grace of God, was glad and exhorted all, that with purpoſe of heart they would cleane vntounto the Lord. Whence commeth that Apoſtolicall ſpeech, Heb. 10. 24. Let vsus conſider one another, to prouoke vntounto louelove, and to good workes: whereunto it much auaileth by our owne example to goe before them, when our gMat. 5. 16.light ſo ſhineth in the eyes of men, that they may ſee our good workes, and glorifie our Father which is in Heauen. The contrarie whereof are ſcandals, or the giuing of any offence either in life or doctrine: Woe hMat. 28. 7.be to the World, becauſe of offences; it is neceſſary that offences ſhould come, but woe to them by whom they come. GiueGive i1. Cor. 10. 32.no offence neither to the lewes nor Gentiles, nor to the Church of God. k1. Cor. 8. 13.If meate offend my Brother, I will not eate fleſh whileſt I liue, that I may not offend my Brother. It lRom. 14. 21.is not good to eate fleſh, nor to drinke wine, nor to doe any thing whereby thy Brother ſtumbleth, or is offended, or is made weake.
Secondly, Admoniſhing and rebuking them when they offend: We m1. Theſ. 5. 14deſire you, Brethren, admoniſh them that are vnruly, comfort the feeble-minded, beare with the weake, be patient towards all men. nLeuit. 19. 17.Thou ſhalt not hate thy Brother in thy heart, but thou ſhalt plainly rebuke thy Neighbour, and ſuffer him not to ſinne. HaueHave oIude verſe 22. 23.compaſſion of ſome, in putting difference, and other ſaue with feare, pulling them out of the fire, and hate euen the garment ſpotted by the fleſh. Brethren, pGal. 6. 1.if a man bee fallen by occaſion into any fault, ye which are ſpirituall, reſtore ſuch a one with the ſpirit of meekneſſe, conſidering thy ſelfe lest thou alſo bee tempted.
The contrary whereof is, the diſcloſing of mens ſecret ſinnes eſpecially ſuch as are committed of infirmitie: If qMat. 18. 15.thy Brother ſinne againſt thee, goe and rebuke him betweene him and thee alone. He rPro. 11, 13.walketh as a ſlanderer, that diſcloſeth a ſecret: but hee that is true of ſpirit, concealeth a maner.
But if for all our admonitions they amend not, wee are then to make their fault knowne to others that may reforme them; following the Example of ſGen. 37. 3.IOSEPH, who brought vntounto his Father the euill behauiour and demeanour of his Brethren: and of thoſe of the houſe of Cloe, t1. Cor. 1. 11.of whom the Apoſtle ſaith, It hath beene declared vntounto me, my Brethren, of you, by them that are of the houſe of CLOE, that there are contentions among you. And this coū ſell our Sauiour giueth vsus, Mat. 18. 16. If hee heare not thee, take with thee one or two, that by the mouth of two or three Witneſſes eueryevery word may be confirmed.
The Duties that concerne the bodie, are of two ſorts: the firſt, to prouide by all meanes for mens ſafetie: for which cauſe the Iſraelites were uDeut. 22. 8….commanded to make Battlements vponupon their houſes, leſt any falling from the top, they ſhould bee guiltie of bloud. The contrarie whereof is Murder, Man-ſlaughter, and the procuring of ones death any way. Hee xGen. 9. 7.that ſheadeth the bloud of a man, by man ſhall his bloud be ſhed: for in the Image of God made he man.
Secondly, Fighting, beating, mayming, &c. When yLeuit. 24. 19, 20.a man maymeth his fellow, as hee doth, ſo it ſhall it bee done to him, Eye for Eye, Tooth for Tooth.
Thirdly, The doing or ſuffering of any thing whereby danger may grow; as if zExod. 21. 29.a mans Oxe hauehave beene wont heretofore to goare, and the Master being told of it, hauehave not looked vntounto him, ſo as it kill a man or woman, the Oxe ſhall bee ſtoned, and his Maſter alſo ſhall be put to death.
The principall meanes to procure this ſafetie of the bodie, is, vſing of Phiſicke and other good meanes to preſerue and recouer health, as the woman did, Marke 5. 26. and Aſa 2. Chron. 16. 22. Whoſe ſeeking to the Phiſicians in his diſeaſe, being good, onelyonly his not ſeeking firſt to God, is condemned.
The contrarie whereof is, giuing or our ſelues to ſin, whereby we pull euill and affliction vponupon our ſelues: Behold, thou art made whole, ſinne no more, lest a worſe thing come vntounto thee. Ye aExod. 22. 22, 23, 24.ſhall not trouble any Widdow or Fatherleſſe Childe: if thou vexe and trouble ſuch, and ſo hee call and cry vntounto me, I will ſurely heare his cry: then ſhall my wrath be kindled, and I will kill you with the Sword, and your Wiues ſhall bee Widdowes, and your Children Fatherleſſe. Hee bPro. 7. 22, 23.followeth her ſtraight-wayes, as an Oxe that goeth to the ſlaughter, and as a Foole to the Stockes for correction, till a Dart ſtrike thorow his Liuer, as a Bird haſteth to the ſnare, not knowing that he is in danger.
Secondly, The caſting of our ſelues into vnneceſſary dangers, whereunto the Deuill tempted Chriſt, Mat. 4. 6, 7. If thou be the Sonne of God, caſt thy ſelfe downe: for it is written, that he will giuegive his Angels charge euer thee, & with their hand they ſhall lift thes vp, leſt at any time then ſhouldſt daſh thy foot againſt a ſtone. But IESVS ſaid vntounto him, It is written againe, Thou ſhalt not tempt the Lord thy God.
Thirdly, Surfetting. If cPro. 25. 16.thou hauehave found Hony, eate that is ſufficient for thee, lest thou bee ouer-full and vomit it vp.
Fourthly, Eating out of time. Wo dEccleſ. 10. 16.to thee, O Land, when thy King is a Child, and thy Princes eate in the morning.
Fiftly, Spending of our ſelues by vnchaſte behauiour: for that the Wiſeman giueth vsus a watch-word, Pro. 5. 11. Lest thou mourne at thy latter end, when thou haſt conſumed thy fleſh and thy body.
Firſt, Giuing place to anothers fury, as Iacob did to Eſau, by his Mothers counſell, Gen. 2. 7, 44. Tarrie with my brother LABAN a while, vntill thy Brothers fierceneſſe be aſſwaged.
Secondly, By a iuſt defence of our ſelues when wee are aſſaulted, though it be with the hurt or killing of our Aduerſaries, where eNumb. 35. 22otherwiſe we cannot eſcape, and we our ſelues hauehave no deſire or purpoſe of Reuenge, but2. Sam. 14. 7. 10. onelyonly to ſaue our ſelues.
The other Dutie that concerneth the bodie, is a comely Buriall of the dead, whereof wee hauehave a worthy Example, Acts 8. 2. Then certaine men fearing God, carryed forth STEPHEN among them to bee buried, and made a great lamentation for him.
The ſpeciall vertues that lead vsus by the hand to theWhere the ſpeciall vertues that leade vsus by the hand to the keeping of this Commandement, are Meekneſſe & Kindneſſe. Meekneſſe in a gentle, keeping of this Commandement, are two: Meekneſſe and Kindneſſe: Of Meekneſſe, we reade, Mat. 5. 5. Bleſſed are the meeke in ſpirit. And for the ſame, Moſes is commended, Numb. 12. 13. that hee was an exceeding meeke man, aboue all the men vponupon the face of the Earth.
Meekneſſe is ſeene,
Firſt, In gentleneſſe of nature, or a harmeleſſe minde. The contrary whereof is, the vſing of any of GODS Creatures hardly, euen the poore beaſt: A righteous man regardeth the life of his beaſt, ſaith SALOMON, fPro. 20. 10.but the mercies of the wicked or cruell. The Law gDeut. 22. 6.of God that ſaith, If thou find a Birds Neſt in the way, in any Tree or on the ground, whether they be young or Egges, thou ſhalt not take the Damme with the young; was grounded vponupon this equitie, to forbid a hard and vnmercifull heart.
Secondly, In a peaceable diſpoſition, He h1. Pet. 3. 11.that loueth and peaceable diſpoſition,to ſee good dayes, &c. let him ſeeke peace and follow after it. If iRom. 12. 18.it bee poſſible, as much as lyeth in you, hauehave peace with all men.
The contrary whereof is frowardneſſe or vneaſineſſe to be reconciled; one of the offences reckoned, Rom. 1. 38. Men that can neuer be appeaſed. Of this peaceable diſpoſition there be three ſteps or degrees:
Firſt, A readineſſe to depart from ones right: As Abraham ready to depart from ones right,kGen. 13. 9.was content to doe to LOT. If thou take the left hand, then will I goe to the right; and if thou goe to the right hand, then will I goe to the left. Mat. 17. 25, 26. Chriſt the Sonne of God giueth a notable preſident of this, who, though he were the Sonne, and therefore free, yet paid tribute, to auoyde offence. The l1. Cor. 6, 7.Apoſtle to the Corinths ſharply taketh them vp for lacke of this vertue: Why doe you not rather take wrong? Why doe you not rather ſuffer loſſe? The contrary is, that which hee there m1. Cor. 6. 8.addeth, Nay, ye your ſelues doe wrong and do harme, &c.
Secondly, When one is ſlow to wrath: nPro. 19. 11.The diſcretion Slow to wrath,of a man deferreth his anger. The contrarie whereof is vnaduiſed Anger, condemned, Mat. 5. 22. This vnaduiſed Anger ſheweth it ſelfe two manner of wayes; Firſt, in haſtineſſe, when it is either without cauſe, or for ſmall cauſe, which Salomon oppoſeth to the former vertue, Pro. 14. 29. He that is ſlow to wrath, is of great wiſdome: but he that is of an haſtie minde, ſtirreth vp folly: for anger vponupon iuſt cauſe is a good and holy thing, and was in our Sauiour Chriſt, Marke 3. 5. The oEpheſ. 4▪ 26.Apoſtle alſo ſaith, Be angrie, but ſinne not.
Secondly, When our anger being vponupon iuſt cauſe, yet we paſſe meaſure, as p1. Sam. 25. 13, 33.Dauid did in the matter of Nabal, or dwell too long vponupon it; whereof wee hauehave a precept, qEpheſ. 4. 6.That the Sunne goe not downe in our wrath.
The fruits of this kinde of peaceable diſpoſition are notable: Firſt, the preuenting of all occaſions whereby Anger may be kindled: and for this cauſe, it is lawfull to make couenants with Infidels and Heathens, ſo farre as they tend onelyonly for preſeruation of peace; as rGen. 21. 23.Abraham, and after him, Iſack ſGe. 26. 28, 29.made with Abimelech, tGen. 31. 52.Iacob with Laban, and many other recorded in the Booke of God.
Secondly, The appeaſing of it being kindled, whereof Abigal, in Dauids furie, giueth a worthy preſident, 1. Sam. 25. 18. &c.
It is wrought,
Firſt, By ouer-paſſing ſome wants and infirmities in mens words or deeds: As, It is the uPro. 19. 11.glorie of a man to paſſe by an offence.
Secondly, By couering them with ſilence, and keeping ſecret the offence of our Neighbour, where Chriſtian louelove doth not compell vsus to diſcloſe it: for LoueLove will x1. Pet. 4. 8.couer a multitude of ſinnes. And the Wiſeman telleth vsus, He yPro. 17. 9.that couereth a tranſgreſſion, ſeeketh LoueLove: But he that repeateth a matter, (by rubbing vp the memorie of it, when it is gone and paſt) doth ſeparate a Prince: that is, maketh euen the greateſt friends to fall out. The contrary whereof are complaints one of another; as that of the Phariſes, zMarke 7. 3.to our Sauiour Chriſt, againſt his Diſciples, for eating bread with vnwaſhen hands. This vice aIude v. 16.Iude noteth in his Epiſtle, Theſe are Complayners, &c.
Thirdly, By courteous anſweres in word or deed: A ſoft bPro. 15. 1.anſwere putteth away wrath, but grieuous words ſtirre vp anger. Take Gedeon for an cIudg. 8. 1, 2, 3Example, whoſe kinde ſpeech and vſage pacified the fierce wrath of the Ephraimites. As on the other ſide we reade, 2. Sam. 19. 44. that the inſolent and proud anſwere of the men of Iudah, cauſed reuolt from the King, that followed in the next Chapter. The contraries are,
Firſt, Bitterneſſe in ſpeech taxed, Rom. 3. 14. Whoſe mouth is full of curſing and bitterneſſe.
Secondly, Brawling and chiding, as that of the Ephraimites, Iudg. 8. 1. Crying, which is an vnſeemely lifting vp of the voyce, whereof we hauehave an Example, Acts 22. 23. As, They cryed and brake their Garments, and caſt duſt into the Ayre. And againe, Acts 23. 9. Then there was a great cry, and the Scribes on the Phariſes part contended, &c.
Theſe three the Apoſtle hath altogether, Epheſ. 4. 31. Let all bitterneſſe, and rage, and wrath, and crying, and euill ſpeaking be taken from you.
Fourthly, Lowring, or frowning, as dGen. 4. 5.Kain, who being exceeding wroth, his countenance fell downe. So e1. Sam. 18. 9.Saul is ſaid to eye (or looke a-ſquint vponupon fPſal. 10. 5.Dauid.)
Fiftly, Snuffing: whereby Dauid painteth out a wicked man. He ſnuffeth, ſaith he, at all his Aduerſaries. And in another gPſal. 12. 5.place God is brought in, ſaying, For the deſolation of the needie ones, for the mourning of the poore ones, I will vp now, ſaith IEHOVAH, and ſet at ſafetie him whom the wicked man ſnuffeth at.
The third ſtep of a peaceable diſpoſition is, ſufferingand patient to indure wrongs of wrongs patiently, leſt they breake forth into further miſchiefe. Take, ſaith IAMES, hIames 5. 10.for an example of ſuffering wrongs, and of long patience, the Prophets, &c. The contrary whereof, are grudges growing from impatiencie, though ſomething or other haply keepe it from breaking ſorth. Grudge iIames 5. 9.not one againſt another. kIude v. 16.Theſe are Murmurers, or Grudgers, Complayners, &c.
Kindneſſe, the other vertue, ſtandeth in two things:Kindneſſe, in a louing diſpoſition,
Firſt, In a kinde and brotherly affection from one vntounto another, in as much as wee are all the Creatures of one God, and the naturall children of one father, ADAM: Reioyce lRom. 12. 15.with them that reioyce, and weepe with them that weepe. They mAmos 6, 5, 6.play vponupon the Ʋiall, drinke in Baſons of Wine, and anoynt themſelues with the principall Oyntments, but are not grieued for the affliction of IOSEPH. The contrarie whereof is, Inſulting ouer men in aduerſitie; Thou nObad. v. 12.ſheuldeſt not (ſaith the Prophet) hauehave ſeene the day of thy Brother, the day when he was made a ſtranger: Neither ſhouldeſt thou hauehave beene glad at the children of Iudah, what time they periſhed, neither ſhouldeſt thou hauehave inlarged thy mouth in the day of Aduerſitie.
Of this nature, are firſt deriſion and ſcorning, as it is ſaid oGen. 21. 9.of the ſonne of Hagar the Egyptian, that hee mocked Iſack. Dauid in the Pſalmes pPſal. 69. 13.complayneth of it: They that ſit in the Gate, talke of me, and the Drunkards ſing of me. As if he ſhould ſay, I am their common byword. This deriſion is many times expreſſed by a ſcornfull nodding of the head, They qMat. 27. 39.that paſſed by, rayled at him, nodding their heads, and ſaying, Thou that deſtroyeſt the Temple, &c. ſaue thy ſelfe.
Secondly, Railing with contemptuous termes, as Raca, rMat. 5. 22.Foole.
Thirdly, Mocking and taunting our Brother, and making our ſelues merrie with him vponupon his wants, eyther of minde or bodie: Thou ſLeuit. 19. 14.ſhalt not curſe the deafe, nor put a ſtumbling blocke before the blinde. Curſed tDeut. 27. 18.is he that maketh the Blinde goe out of the way: eſpecially if it be for godlineſſe ſake; as the little children of the Idolatrous Citie Bethel did vntounto the Prophet, …. King. 2. 23. Aſcend, Bald-pate, Aſcend, Bald-pate.
Secondly, It ſtandeth in three noble fruits that flowand helpfulneſſe vntounto other. from this kinde of affection:
Firſt, To pittie our Neighbour in his diſtreſſe, lending our helping hand vntounto him, and miniſtring vntounto him in his neceſſitie the comforts that God doth bleſſe vsus with: If he be an hungrie, to giuegive him meate; if thirsty, to giuegive him drinke; if a ſtranger, to lodge him; if naked, to clothe him; if ſicke, to viſit him; if in Priſon, to come vntounto him: as theſe particulars are reckoned vp, Mat. 25. 35, 36. u1 Iohn 3. 17.For he that hath this Worlds goods, and ſeeing his brother in want, ſhutteth vp his bowels from him, how doth the louelove of GOD dwell in him? Let Iob, a mirrour of all vertue, bee euer before our eyes, to ſtirre vsus vp to this dutie, who xIob 31. 17, 19, 20.teſtifieth of himſelfe, I ate not my morſell alone, but the fatherleſſe ate of it. If I ſaw one readie to periſh for lacke of clothing, and a poore man that had nothing to couer him, his loynes bleſſed me: for he warmed himſelfe by the fleece of my Lambes. For this cauſe, in the Law they were commanded, both before the Vintage or Harueſt, to ſuffer the poore, for ſatisfying of his hunger, to gather Grapes, or plucke Eares of Corne, and in the Vintage to leaue an after-gathering for the poore. Of the firſt, you hauehave a Commandement, Deut. 23. 24, 25. When thou commeſt vntounto thy Neighbours Vineyard, then thou mayſt eate Grapes at thy pleaſure, as much as thou wilt, but thou ſhalt put none in thy veſſell. When thou commeſt into thy Neighbours Corne, thou mayſt plucke the Eares with thine hand, but thou ſhalt not mooue a Sickle to thy Neighbours Corne.
An Example thereof is extant, Mat. 12. 1. At that time IESVS went on a Sabbath Day through the Corne, and his Diſciples were an hungry, and began to plucke the Eares of Corne, and eate.
Of the ſecond, you hauehave a Commandement, Leuiticus 23. 22. When you reape the Harueſt of your Land, thou ſhalt not rid cleane the corners of thy Field when thou reapeſt, neither ſhalt thou make any after-gathering of thy Harueſt, but ſhalt leaue them vntounto the poore and to the ſtranger. I am IEHOVAH your GOD. An Example you hauehave, Ruth 2. 8. Then ſaid BOAZ vntounto RVTH, Hearest thou, my Daughter? Goe to none other Field, to gather, neither goe from hence, but abide here by my Maydens. The contrarie whereof is yEx. 22. 21, 2…vnmercifulneſſe to the Stranger, Fatherleſſe, Widdowes, Poore, Impotent, &c. As,
Firſt, In not paying the poore Labourer his wages, & that ſpeedily, Thou zDeut. 24. 14, 15.ſhalt not oppreſſe the hired poore, or needie one of thy Brethren, or of the ſtranger that is in thy Land. At his day ſhalt thou giuegive him his hyre, the Sunne ſhall not goe downe before he hauehave it. Behold, aIam. 5. 4.the hyre of the Workemen that hauehave reaped your Fields, which is kept away by you, cryeth, and their cryes are come vp vntounto the eares of the Lord of Hosts.
Secondly, In not reſtoring the pledge of the poore, whereof wee hauehave a Law, Exod. 22. 26, 27. If thou take to pledge thy Neighbours garment, before the Sunne go downe thou ſhalt reſtore it to him.
Thirdly, In keeping from them ſuch commodities, whereby their life ſhould be ſuſtayned: He bPro. 11. 26.that withdraweth Corne, the people will curſe him: but a bleſſing ſhall be vponupon the head of him that ſelleth his Corne.
To forgiue offences: Be cEpheſ. 4. 31.towards one another kinde, not onelyonly forgiuing offences,full of compaſſion, forgiuing one another, as Chriſt alſo forgaue vsus; If dMat. 6. 14.you forgiue men their offences, ſo alſo will your heauenly Father forgiue you. This is it which wee are taught in the Lords Prayer, Forgiue vsus our trespaſſes, as we forgiue them that treſpaſſe againſt vsus.
Thirdly, To ouercome euill with good. The contrariebut recompencing good for euill. is Reuenge, whereof Paul eRom. 12. 19, 20, 21.ſaith, Reuenge not your ſelues, beloued, but giuegive place to wrath: for it is written, Mine is vengeance, I will repay, ſaith the Lord. If therefore thine Enemy hunger, feed him: if he thirſt, giuegive him drinke: for ſo doing, thou ſhalt heape coles of fire on his head. Be not ouercome of that which is euill: but ouercome euill with good.
Not that by this Doctrine all going to Law is to bee condemned, or that we are to find fault with the execution of Murderers and others, or with Warre leauied by Princes againſt Tyrants abroad, or Rebels at home. No: for to theſe purpoſes God hath erected the ſacred and high eſtate of ciuill Magiſtrates, as wee hauehave ſhewed before in the fift Commandement.