Of Domestical Duties, Treatise 1 · Section 44 – Section 58
§. 44. Of the fruition of Chriſts preſence in heauen.
EPHES. 5. 27.
That he might preſent it to himſelfe a glorious Church, not hauing ſpot or wrinkle, or any ſuch thing: but that it ſhould be holy, and without blemiſh.
HAuing noted the inference of this verſe vponupon the former: I will now handle it diſtinctly by it ſelfe. In it is contained a deſcription of the glorious eſtate of the Church in heauen. Of that eſtate muſt this deſcription be here meant, Ubicunque commemoraui eccleſiam non habentem maculam aut rugam, non ſic accipiendum, quaſi iam ſit, ſed quae praeparatur vt ſit, quando apparebit glorioſa. Aug. Retract. l. 3. c. 18.for on earth it is not ſimply without ſpot or wrinkle: though it be prepared ſo to be.
| This eſtate is | 1. Generally propounded. |
| 2. Particularly exemplified. |
| In the generall propoſition is noted, | 1. Her condition (ſhe is preſented to Chriſt.) |
| 2. Her quality (glorious.) |
The particular exemplification thereof is
| 1. Priuatiue, by remouing all deformity: noted in two words, | Spot, |
| Wrinkle. |
| 2. Poſitiue, by adorning her with beauty: noted alſo in two words, | Holy, |
| Blameleſſe. |
The word (preſent) is taken from the cuſtome of ſolemnizing foreign.a mariage: firſt the ſpouſe was wooed, and then ſet before her husband that he might take her to wife, to be with him. Thus bGen. 2. 22.Eue was preſented by God to Adam that he might take her for his wife: and cEſt. 2. 13.Eſther among other virgins was preſented to Ahaſh-veroſh. This ſheweth thatDoct.
The Church in heauen ſhall enioy the preſence of Chriſt: dIoh. 14. 2, 3.Chriſt himſelfe ſaith expreſly to his diſciples, I goe to prepare a place for you, that where I am, there ye may be alſo. On this ground did the Apoſtle deſire to depart, namely ePhil. 1. 23.to be with Chriſt, and f2 Cor. 5. 8. Reaſon.to be preſent with the Lord.
In heauen is the mariage betwixt Chriſt and the Church ſolemnized, which here on earth hath beene in preparing. God the Father hath giuen his gIoh. 3. 16.ſonne vntounto the Church, and the h& 17. 6.Church vntounto his ſonne: yea iAct. 20. 28.Chriſt himſelfe hath purchaſed the Church vntounto himſelfe by his bloud, and kOſe. 2. 19, 20.promiſed mariage vntounto her, and the more to aſſure the Church of his louelove he hath lEph. 4. 8.beſtowed many gifts vponupon her: he hath further ſent *Paranymphi.his Miniſters in his name to mIoh. 3. 29.wooe and n2 Cor. 5. 20.beſeech the Church to giuegive her conſent, and to o& 11. 2.prepare her as a pure virgin for himſelfe: Hereupon the Church hath giuen her conſent, for pEph. 5. 24.as a ſpouſe ſhe is ſubiect vntounto Chriſt as vntounto an head. Theſe things being ſo, how can it be thought that Chriſt will forſake her, and not receiue her to be with him for euer?
Can the thought of death be terrible to ſuch as know and Vſe.beleeue the truth hereof? Will not rather the conſideration Incoragement againſt death.thereof make them with the Apoſtle to ſigh, and deſire to depart, that they may be with the Lord? The higheſt degree of the Churches happineſſe conſiſteth in this fruition of the Totum tibi ſit Deus: quia horum quae diligis, totum tibi eſt. Aug. in Ioh. 3. tract. 13. Reu. 21. 22, 23. Ioh 17. 20, 21.preſence of her ſpouſe: for ſo he becommeth all in all vntounto her: not by meanes, as in this world, but immediatly by himſelfe: ſo as there ſhall need no Miniſter, no Sacrament, no ordinance to ſet forth Chriſt vntounto vsus: no Gouernour in family, Church, or common-wealth, to repreſent his perſon, or to keepe vsus in ſubiection: no light to direct vsus, no food to ſuſtaine vsus; we ſhall be ſo aſſiſted with Chriſt as we ſhall need nothing. If thoſe ſeruants were happy that ſtood continually before Salomon, what are they that alwaies ſtand not as ſeruants 1 King. 10. 8.but as a wife in his preſence that is infinitly greater then Salomon? If it were a great grace & fauour, that Moſes ſaw the backparts Exo. 33. 23.of God, what a grace and fauour is it, to behold Chriſt 1 Cor. 13. 12.face to face? For when he doth appeare, we ſhall ſee him as he is. 1 Joh. 3 2.Though now we be abſent from the Lord, yet let vsus vphold our ſelues with the expectation and aſſurance of this, that we ſhall be preſented before Chriſt.
§. 50. Of the Glorie of the Church in heauen.
The quality of the Church in heauen is as excellent as may be, Doctr.and therefore here ſaid to be glorious: all beautie, all comelineſſe, foreign.all grace, whatſoeuer may make the Church amiable, louely, or any way to be deſired, or admired, is compriſed vnderunder this word glorious. In this reſpect the Saints are ſaid to ſhine, and that as bReu. 21. 11.pretious ſtones, yea as the cDan. 12. 3.firmament, as the ſtarres, and as the dMat. 13. 43.ſunne: and to be e1 Ioh. 3, 2.like Chriſt himſelfe: and to fCol. 3 4.appeare with him in glory.
This glory of the Saints extendeth both to ſoule and body, and whole perſon.
In regard of their ſoules they ſhall be all gPſal. 45. 13.glorious within: for they are hHeb. 12. 23.Spirits of iuſt men, made perfect: i1 Cor. 13. 12.perfect knowledge, wiſdome, and all manner of purity ſhall be in them.
In regard of their bodies, they ſhall be kPhil. 3. 21.faſhioned like to Chriſts glorious body: and that in incorruption, immortality, Eccleſia in fine ſeculi expectat quo l in Chriſti corpore praemonſtratum eſt, &c. Aug. Epiſt. 119.beauty, brightneſſe, grace, fauour, agility, ſtrength, and the like. It is therefore truly ſaid, that the Church in the end of the world expecteth that which is before demonſtrated in Chriſts body.
In regard of their perſon, as a wife is aduanced to the honour and dignity of her husband, ſo ſhall they to the honour and dignity of Chriſt, ſo farre as they are capable of it: for they ſhall be lLuk. 22. 30.next vntounto Chriſt, yea mIoh. 17. 21one with him, and ſo nHeb. 1. 14.aboue the moſt glorious Angels.
Much more might be ſpoken of the glory of the Church: but neuer can enough be ſpoken thereof, no not by the tongue of men or Angels: for o1 Cor. 2. 9.eye hath not ſeene, nor eare heard, neither hauehave entered into the heart of man the things which God hath prepared for them which louelove him. When Paul was rapt vp into the third heauen, and ſaw but a glimps of this glory, p2 Cer. 12 4. foreign.he heard vnſpeakable words, which are not poſſible for man to vtter. Wherefore q2 Cer. 4. 17.when he ſpeaketh of it, he vſeth ſuch a tranſcendent kinde of phraſe, as cannot in any tongue be fully expreſſed: we thus as well as we can by one degree of compariſon vponupon another tranſlate it, *foreign.a farre more exceeding and eternall weight of glorie.
Is not this ſufficient to vphold vsus againſt all the reproach and diſgrace which the world layeth vponupon vsus, becauſe we are Uſe.of the Church of Chriſt? The world hath rIſa. 62. 4.of old counted her, to whom Chriſt ſaith, Hephzibah (that is, my delight in her) and Beulah (that is, maried) forſaken and deſolate, yea s1 Cor. 4. 13. foreign.as the filth of the world, and the off-ſcowring of all things. Among Heathen, none ſo vildly eſteemed of as Chriſtians; and amongſt Papiſts, none ſo as Proteſtants; & amongſt carnall Goſpellers, none ſo as they who endeuour t1 Ioh. 3. 3.to purifie themſelues as Chriſt is pure, and to auoid the common ſins of the world. When for Chriſts ſake we are baſely accounted of, let vsus thinke of this.
§. 51. Of the Churches freedome from all deformity in heauen. Not hauing ſpot, or wrinkle, or any ſuch thing.
The firſt point noted by the Apoſtle in his exemplification of the forenamed glorie, is a remouing of all deformitie. The word tranſlated *foreign.ſpot, is taken for a ſtaine on a garment, and a foule ſpecke on a mans face, or other part of the bodie: or a ſcarre, or other blemiſh in his fleſh by a ſore, wound, blow, or the like. The other word (*foreign. wrinkl-) is taken for a creaſt in the face through old age, for it ſignifieth a gathering together of the skin by old age: by it is meant any manner of breaking (as we ſpeake) by age, ſickneſſe, trouble, paine, or the like. Becauſe there may be alſo deformities other wayes, the Apoſtle addeth this clauſe (or any ſuch thing.) Theſe things applied to foreign.the Church, ſhew that
No manner of deformitie ſhall cleaue to the Church in heauen. Doctr.Thereſhall be in her no ſtaine or contagion of ſinne receiued from others, no ſcarre of any euill humour ariſing from it ſelfe, no wrinkle, no defect of ſpirituall moiſture, no ſigne of the old man, nor any thing that may any way make it ſeeme deformed, or vncomely in the ſight of Chriſt. Not only great, hainous, capitall ſins, (which are as botches and boiles, and as open, wide ſores, gaſhes and wounds) but all ſpots and ſpecks, all wrinkles and defects, all manner of blemiſhes whatſoeuer within, or without, ſhall be cleane taken away. Sinne ſhall not only be ſubdued in vsus, but vtterly rooted out of vsus: no relique, no ſigne thereof ſhall be left remaining. In this reſpect it is ſaid, that God ſhall wipe away all teares, that is, ſhall take away all Reu. 7. 17. & 21. 4.matter of mourning, ſorrow, and griefe. Now there is nothing that miniſtreth matter of more ſorrow to the Saints then ſinne. That remnant of ſin which was in the Apoſtle euen after his regeneration, made him thus cry out, O wretched man that I am.Rom. 7. 24.
Though this be but a priuatiue good, yet it addeth much to the heauenly happineſſe of the Saints. If it were poſſible that we ſhould enioy the reſt and glorie prepared for the Saints in heauen, and withall there ſhould remaine on vsus the ſpots and wrinkles of ſinne, theſe ſpots and wrinkles would be as the hand-writing which appeared to Belſhazzer in the midſt of Dan 5. 5.his iollitie: they would be as gall mixed with wine: they would turne all our ioy into heauineſſe, and take away the ſweet relliſh of all our happineſſe. The conſideration therefore of this priuatiue benefit cannot but breed in the hearts of all ſuch as are members of this Church a longing deſire after this perfect purging of them from all deformitie.
§. 52. Of the perfect puritie of the Church in heauen.
But that it ſhould be holy and without blemiſh.
The laſt branch whereby the celeſtiall glorie of the Church is ſet forth, is the perfect puritie thereof: the aduerſatiue particle (BVT) ſheweth that the holineſſe here ſpoken of is no imperfect *foreign.holineſſe, ſuch as the ſanctification of the Saints is in this world, but an abſolute perfect holineſſe in all the parts and degrees thereof: ſuch as is without ſpot or wrinkle: without relique, or ſigne of ſinne: and therefore by way of explanation is added, *foreign.without blemiſh, or blameleſſe: ſuch as man, Angell, nor God himſelfe can finde fault withall. bHeb. 9. 14.This attribute is oft applied to the perſon and bloud of Ieſus Chriſt, and therefore 1 Pet. 1. 19.it muſt needs ſet forth perfect puritie. Whence we may obſerue that
The Sanctification of the Saints ſhall be perfect in heauen. They ſhall not only be iuſtified by hauing their ſinnes couered to them, nor only hauehave their ſanctification truly begun in them, but alſo in euerie part, point, and degree thereof abſolutely perfected: in which reſpect they are ſaid to be iuſt men made Heb. 12. 23.perfect. Adam in his innocencie was not more pure then the Saints ſhall be in heauen: yea they ſhall farre ſurpaſſe Adam as in the meaſure, ſo in the ſtabilite and perpetuitie thereof.
In our endeuour after holineſſe let vsus hauehave an eye to this Vſe.perfection: and not faint, if we attaine not to that meaſure which we deſire. Perfection is reſerued for the world to come. Yet know we, that the more holy and blameleſſe we are, the neerer we come to that heauenly eſtate: the more ſpots and blemiſhes of ſinne we hauehave, the more vnlike we are vntounto it, and the leſſe hope we hauehave of enioying that heauenly happineſſe.
All the forenamed ſeuerall points of the glorious eſtate of Generall vſes of the glorious eſtate of the Church in heauen.the Church in heauen ſhould rauiſh our ſpirits, and euen breake our hearts with an holy admiration of Chriſts good-neſſe, and fill our mouths with praiſes for the ſame, and make vsus ſigh, and long after the ſame, and with all good conſcience and diligence vſe all the meanes we can to attaine thereunto: no labour will be loſt herein. Surely, this is either not knowne, or not beleeued, or not remembred, or not duly and ſeriouſly conſidered by ſuch as make light account thereof. Let that which hath beene but briefly touched be further meditated vponupon, and let vsus pray that the eyes of our vnderſtanding may be enlightned, Epheſ. 1. 18.that we may know what is the riches of the glorious inheritance of the Saints. Were it not for this hope, the Saints were 1 Eor. 15. 19.of all the moſt miſerable; whereas now they are the moſt happy.
§. 53. Of the application of the things which Chriſt hath done for the Church, vntounto husbands.
EPHES. 5. 28.
So ought men to louelove their wiues, &c.
THE firſt clauſe of this verſe ſerueth 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 before beene deliuered of Chriſts louelove to his Church, ought to be referred and applied to husbands. For as Chriſt loued his Church, So ought husbands to louelove their wiues.
Queſt. Why are theſe tranſcendent euidences of Chriſts ſurpaſſing louelove to his Church ſet before husbands? can any ſuch things be expected from husbands to their wiues?
Anſw. No, *See §. 27.not for meaſure, but for likeneſſe. For in this large declaration of Chriſts louelove, there are two generall points to be noted.
1. That the Church in her ſelfe was no way worthie of louelove.
2. That Chriſt ſo carried himſelfe towards her that he made her worthie of much louelove.
This ought to be the minde of husbands to their wiues.
1. Though they be no way worthie of louelove, yet they muſt louelove them.
2. They muſt endeuour with all the wit and wiſdome they hauehave, to make them worthie of louelove. 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.
Of theſe points I ſhall hereafter more fully ſpeake.
§. 54. Of the application of the louelove which a man beareth to himſelfe, vntounto an husband.
EPHES. 5. 28.
So ought men to louelove their wiues as their owne 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.
There is ſome more Emphaſis here vſed in ſetting downe an husbands dutie, then was before, verſ. 25.
There it was laid downe by way of exhortation, Husbands louelove your wiues.
Here it is laid downe with a ſtraiter charge: Husbands ought to louelove their wiues. So as this dutie is not a matter arbitrarie, left to the husbands will to doe it, or leaue it vndone: there is a neceſſitie laid vponupon him: he muſt louelove his wife. Woe therefore vntounto him if he doe it not.
In ſetting downe this argument taken from a mans ſelfe, the Apoſtle reſembleth a mans wife vntounto 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, See Treat. 4. §. 74 76. Why the patterne of a mans ſelfe is added to the patterne of Chriſt.for him to performe his dutie.
He is her head, therefore ſhe muſt be ſubiect to him.
She is his bodie, therefore he muſt louelove her.
This example of a mans ſelfe is both a reaſon, the more to moue husbands to louelove their wiues, and alſo a rule to teach them how to louelove them.
The reaſon is implied vnderunder that neere vnion that is betwixt Sicut corpus nunquam à ſe diſſidet, ne que anima aduerſus ſeipſum, ita virum & mulierem non conuenit diſſidere. Chryſ. in Gen. hom. 45.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.
The rule is noted vnderunder the manner of a mans louing his owne bodie: as intirely as he loueth his bodie, ſo intirely he ought to louelove his wife.
Of the manner of a mans louing himſelfe, ſee Treat. 4. §. 74. 76.
The more to enforce this compariſon, the Apoſtle addeth, He that loueth his wife, loueth himſelfe.Epheſ. 5. 28.
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 becauſe Gen. 2. 23.ſhe is ſet vnderunder him, as his bodie vnderunder 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 mans Matth. 19. 5, 6.ſecond ſelfe.
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.
§. 55. Of the amplification of a mans louelove of himſelfe.
EPHES. 5. 29.
For no man euer yet hated his owne fleſh: but nouriſheth and cheriſheth it, euen 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.
Two arguments are vſed to proue the point.
One is taken from the contrarie: No man euer yet hated his owne fleſh. Therefore he loueth it.
The other is taken from the effects of louelove: To nouriſh and cheriſh ones fleſh is a fruit of louelove: But euerie man nouriſheth and cheriſheth his fleſh. Therefore he loueth it.
This latter argument ſheweth the manner of a mans louing himſelfe: and therein a mans louelove of himſelfe is a rule to teach him how to louelove his wife.
This indefinite particle (no man) is to be reſtrained to ſuch as hauehave 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, who Quia ſe diligat, & prodeſſe ſibi velit, dubitare dementis eſt. Aug. de doct. Chriſt. lib. 1. cap. 25.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.
Theſe two words (to nouriſh and cheriſh) comprize vnderunder them a carefull prouiding of all things needfull for a mans bodie.
To nouriſh, is properly to feed.foreign.
To cheriſh, is to keepe warme.foreign.
The former is done by food: the latter by apparell. VnderUnder Proprie dicitur de galina fouente oua, quum illis incubat.food, and apparell the Apoſtle comprizeth all things needfull for this life, where he ſaith, Hauing food andraiment, let vsus therewith be content.1 Tim 6. 8.
This applied to an husband, ſheweth that he ought to hauehave a prouident care for the good of his wife in all things needfull for her.
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 louelove 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.
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.
2. To giuegive 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.
§. 56. Of mans naturall affection to himſelfe.
EPHES. 5. 28, 29.
So ought men to louelove 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.
HAuing briefly ſhewed the generall ſcope of the 28 and 29 verſes, I will proceed to a more diſtinct handling of them.
They ſetforth The naturall affection of a man to himſelfe.Summ… 28. & 2…
Two points are here to be noted.
1. The generall propoſition, that a man is well affected to himſelfe.
2. The particular amplification, and manifeſtation of that affection.
This is manifeſted two waies.
| 1. Negatiuely, No man hateth his owne fleſh. | ||
| 2. Affirmatiuely, and that in two branches | 1. Nouriſheth | it. |
| 2. Cheriſheth |
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 louelove their wiues, and alſo iuſtifieth the ſame by a like affection of Chriſt to his Church, I obſerue that
Naturall affection is a thing lawfull and commendable: it is Doctr.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 are *foreign.without naturall affection are directly condemned: and we are bRom. 12. 10commanded to be ſo kindly affectioned Rom. 1. 30.one to another as *foreignwe are to our ſelues. Yea the law in 2 Tim. 3. 3.the ſtrict rigour thereof laieth downe that naturall affection which is in a man to himſelfe as a rule for the louelove of his neighbour (cMat. 22. 39. thou ſhalt louelove thy neighbour as thy ſelfe.) Hence is it that the dLeu. 19. 18. Iſa. 58. 7.Prophets, e1 Cor. 12. 26. Jam. 2. 8.Apoſtles, and Chriſt himſelfe doe oft call vponupon vsus to hauehave an eie to that affection which we beare to our ſelues. Of this patterne Chriſt ſaith, fMat. 7. 12.This is the Law, and the Prophets, this is the briefe ſumme of them, this is it which they doe much vrge and preſſe.
1. Naturall affection was at firſt created of God, by him Reaſons.planted in man, ſo that as ſoule, body, the powers, and parts of them, are in their ſubſtance good things, this affection alſo in it ſelfe is good.
2. There are the ſame reaſons to louelove 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 giuegive an account of the good or hurt we doe to our ſelues, with the like. In the Law, vnderunder this word neighbour, our ſelues are compriſed: and eueryevery commandement of the ſecond table is to be applied to our ſelues.
§. 57. Of naturall ſelfe-louelove.
Obiect. Louers of themſelues are condemned in Gods word, as 2 Tim. 3. 2. Phil. 2. 21. 1 Cor. 10. 24. Rom. 15. 1.
Anſw. There is a double louing of a mans ſelfe.The ſeuerall kindes of ſelfe-louelove.
One good and commendable:
The other euill, and damnable.
| Good and commendable louing of a mans ſelfe is | 1. Naturall. |
| 2. Spirituall. |
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 louelove of himſelfe in eueryevery one, man would be as careleſſe of himſelfe, as of others, and as loth to take paines for himſelfe, as for others. Wherefore that eueryevery one might hauehave 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 eueryevery 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 vntounto vsus 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 hauehave 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 hauehave 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 kindes thereof, and there being good ends and vſes thereof, it is not to be condemned.
§. 58. Of ſpirituall ſelfe-louelove.
Spirituall ſelfe-louelove 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, to f1 Cor. 9. 27.beat downe their body, to g2 Cor. 11. 27.denie them ſometimes their ordinary refreſhing by food, reſt, and other like meanes, yea and to hHeb. 11. 36, 37.ſuffer them to be impriſoned, racked, and otherwaies tortured, and life it ſelfe to be taken from them. This men doe, Non propterea quiſquam dicendus eſt non diligere ſalutem, atque incolumitatem corporis ſui, quia amplius aliquid diligit: nam a…arus &c. Aug. de doct. Chr. lib. 1. cap. 25.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 louelove the health and ſafety of his body becauſe he loueth ſomething more. For a couetous man though he louelove his money, yet he can be content to part with it for bread to nouriſh his body: ſo a ſpirituall man though he louelove 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 as Ille ſo ſatis diligit qui ſedulo agit vt ſummo & vero perfruatur bono. Aug. de mor. eccl. l. 1. c. 26.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.