Of Domestical Duties, Treatise 1 · Section 59 – Section 69
§. 59. Of euill ſelfe-louelove.
| The ſelfe-louelove which is euill ſwerueth in the | Obiect. |
| Meaſure. |
1. In the Obiect, when it is caſt vponupon our corruptions, our luſts, our euill humors: when we affect and louelove 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 fulfill Rom. 13. 14.the luſts thereof.
2. In the Meaſure, when our louelove is wholly and only caſt vponupon 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: Phil. 2. 21. 1 Cor. 13. 5. & 10. 24.for it is contrary to the property of true louelove, which ſeeketh not her owne, namely to the preiudice of another. This hath the title of *foreign.Selfe-louelove 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, EueryEvery man for himſelfe.
But by diſtinguiſhing the forenamed points we may ſee that notwithſtanding euill ſelf-louelove be a moſt deteſtable vice, yet it is both lawfull and commendable to louelove ones ſelfe aright.
§. 60. Of the error of Stoicks in condemning all paſſion.
The doatage of Stoicks who would hauehave all naturall affection 1. Vſe.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?
§. 61. Of well vſing naturall affection.
Let vsus labour to cheriſh this naturall affection in vsus, and to 2. Vſe.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 our ſoules, and eternall life. For this end we muſt pray to hauehave our vnderſtandings inlightned (that we may diſcerne Phil. 1. 10.things that differ, and approue that which is excellent) and to hauehave 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.
Here we ſee how we may make nature a ſchoolemaſter vntounto vsus: for as Chriſt ſendeth vsus to the fowles of the aire, and lillies Mat. 6. 26, 28.of the field to learne of them, ſo the Apoſtle here ſendeth vsus to our owne naturall inſtinct. We cannot complaine that we hauehave no ſchoolemaſter neere vsus (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 louelove their wiues, ſo let vsus all more generally learne to louelove one another: for m1 Cor. 12. 12.we are all mutuall members of one and the ſame body: and our brother or neighbour is nIſa. 58. 7.Our fleſh.
§. 62. Of Mans forbearing to wrong himſelfe.
EPHES. 5. 29.
For no man euer yet hated his owne fleſh: but nouriſheth and cheriſheth it.
THe firſt particle (for) ſheweth that in this verſe an euidence and manifeſtation of a mans louelove of himſelfe is giuen. The firſt part thereof, which is ſet downe negatiuely, ſheweth that
It is againſt the common inſtinct of nature for a man to hate Doctr.himſelfe. It is noted as an euidence that deuils were in the Gadarene, in that he cut himſelfe with ſtones: had not the deuils Mar. 5. 5.forced him, he would neuer hauehave done it.
Hatred is contrary to louelove: it being therefore before proued Reaſon.that eueryevery 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.Iam. 3. 12.
Obiect. Many doe macerate their bodies with faſtings, watchings, labours, trauels, and the like: others teare and gaſh their fleſh with whips, kniues, ſwords, yea and with their teeth alſo: others lay ſuch violent hands vponupon themſelues, as they take away their owne liues.
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.
2. They thinke they doe theſe things in louelove 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. Obiect. Holy and wiſe men deliberately, and on good aduice, hauehave beaten downe their bodies, and yeelded their liues 1 Cor. 9. 27. Heb. 11. 35. &c.to be taken away, not accepting deliuerance.
Anſw. That was farre from hatred, and in great louelove to themſelues, as was ſhewed *§. 56.before.
§. 63. Of vnnaturall practiſes againſt ones ſelfe.
The forenamed doctrine diſcouereth many practiſes vſed 1 Vſe.by ſundry men to be againſt nature, and in that reſpect moſt horrible and deteſtable.
1. The practiſe of the idolatrous Baalites, who to moue their I doll to heare them, cut themſelues with kniues and lancers, till 1 King. 18. 28. Caſſian. Collat. 19.the bloud guſhed out vponupon them. Not much vnlike to whom are Popiſh Eremites, Anchorites, Monks flagellants, Grandimontenſes, ſundrie ſorts of Franciſcans, and other Friers, whereof D. Willet Synopſ. Papiſm. Contr. 6. quaeſt. 6.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.
2. The practiſe of Gluttons, Drunkards, vnchaſte and voluptuous perſons, who to ſatisfie their corrupt humours, impaire their health, pull diſeaſes vponupon them, and ſhorten their dayes.
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 vponupon the ſword of the Magiſtrate.
4. The practiſe of them that giuegive the reines to griefe, feare, wrath, and other like violent paſſions, ſo as thereby they weaken their bodies, and ſhorten their dayes.
5. The practiſe of ſelfe-murtherers: who herein breake the rule of louelove (as thy ſelfe) and end their dayes in a moſt horrible Matth. 22. 39.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 hauehave beene enlightned —Quam vellent aethere in alto, Nunc & pauperiem, & duros perferre labores. Uirg. Aen. 6.by Gods word, but alſo the Heathen, who had no other then the light of nature, hauehave adiudged it to be a moſt deſperate ſinne.
§. 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 the 2. Vſe.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 thoſe Iſa. 58. 7.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.
§. 65. Of mans care in prouiding and vſing things needfull for his bodie.
The ſecond euidence of that louelove which a man beareth to himſelfe, is noted in two ſuch branches (nouriſheth and cheriſheth) as comprize *See §. 55.all needfull things vnderunder them, ſo as the Apoſtle implieth thereby, that
Nature teacheth all men to prouide ſuch things as are needfull for Doctr.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 vponupon by Salomon, who in this reſpect Eccl. 2. 24. & 3. 13. & 5. 18. & 8. 15.ſaith, It is good and comely for one to eat and drinke, and enioy the good of all his labour.
If he be worſe then an Infidell that prouideth not for his 1 Tim. 5. 8. Inconcuſſa naturae lege diligimus nos ipſos, quae in beſtias etiam promulgata eſt. Aug. de Doct. Chr. li. 1. ca. 26.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, he pMat. 8. 24.ſlept, he qLuke 14. 1.eat, he rIohn 4. 6.reſted, and otherwiſe refreſhed himſelfe.
Obiect. Though he were sIoh. 4. 31. &c.hungry, and meat prepared for him, yet he refuſed to eat.
Anſw. 1. Forbearing one meale, is no great hinderance of Lawfull faſts no hinderance to the cheriſhing of the body.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, I Iohn 4. 34.preferre it before my meat. And Saint Paul ſaith, I will very 2 Cor. 12. 15.gladly be ſpent for your ſoules. 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.
2. Of too much caring for it, ſo as vponupon no occaſion we will loſe a meales 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.
1. For this end hath God prouided food, apparell, and all 1. Reaſon.things needfull for our weake bodies, that they ſhould be nouriſhed and cheriſhed thereby: not to vſe them therefore, is to refuſe Gods prouidence.
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.
§. 66. Of them that neglect to cheriſh their bodies.
Againſt this good inſtinct of nature doe many offend.Uſe.
1. Couetous miſers, who ſo doat vponupon their wealth, and ſo 1. Couetous miſers.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 are Eccl. 2. 23. & 5. 11, 12, 13, 14.kept for the owners thereof to their hurt. Daily experience giueth euidence to the truth thereof: for, beſide that ſuch men make their riches t1 Tim. 6. 9.to be ſnares, and uMark. 10. 23, &c.hinderances, to keepe them from eternall life; they make this preſent life to be very irkſome, xEccl. 2. 23.filling their heads full of much carking care, and keeping them from quiet reſt. Many in this caſe are ſo beſotted, Semper eget liquidis, ſemper abundat aquis. Ouid. in Jbin.as, though they hauehave 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?
2. Such as are too intentiue vponupon their buſineſſes, euen the affaires 2. They who are too intentiue on their calling.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 guiltie of the neglect of ſo much good as they might hauehave 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 and Vnlawfull to deſire that our bodies needed no refreſhing.deſires are fooliſh and ſinfull 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.
2. In taking away occaſions of calling vponupon God, and giuing praiſe vntounto him. For if we ſtood not in ſuch need of Gods prouidence, ſhould we ſo oft pray vntounto him for his bleſſing: if by the good meanes which he affordeth vntounto vsus we felt not the ſweetneſſe and comfort of his prouidence, ſhould we be ſo thankfull to him?
3. In taking away the meanes of mutuall louelove: 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 louelove?
3. Such as ſever theſe two duties of nature (nouriſhing and 3. They who make exceſſe in one needfull thing, an hinderance to another.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 hauehave 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 hauehave not competent food for themſelues. Theſe fall into two contrarie extremes: into the exceſſe in one thing: and into the defect in another.
§. 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
Hauing food and raiment, we muſt be therewith content.Doct.
The Apoſtle in theſe very words laieth downe this doctrine in y1 Tim. 6. 8.another place. The zProu. 30. 8.praier of Agur, and the tenour of the aMatth. 6. 11.fourth Petition proue as much.
Queſt. Is a man then ſtrictly bound to care for no more then food to nouriſh, and apparell to cheriſh him?
Anſw. So this nouriſhing and cheriſhing be extended to that eſtate wherein God hath ſet vsus, to the charge which God hath giuen vsus, and to the calling which he hath appointed unto vsus, we ought to care for no more.
Let vsus therefore take heed of that exceſſe which ariſeth from the corruption of nature, and content our ſelues with that competency which nature requireth.
§. 68. Of Chriſts forbearing to hate the Church.
EPHES. 6. 29.
Euen as the Lord the Church.
THis confirmation of the patterne of a mans ſelfe by a like patterne of the Lord, hath relation to both the parts of the manifeſtation of a mans louelove to himſelfe: both to the negatiue, and ſo it ſheweth, that
The Lord hateth not his Church.
And to the affirmatiue, and ſo it ſheweth, that
The Lord nouriſheth and cheriſheth his Church.
That difference which is made betwixt Eſau a type of the world (Eſau hauehave I hated) and Iaakob a type of the Church Mal. 1. 2, 3.(Iaakob hauehave I loued) ſheweth that the Lord is farre from hating his Church. The world, not the Church, is the obiect of Gods hatred.
Obiect.
The bDeut. 1. 27.Church her ſelfe, and the c& 9. 28.enemies thereof oft conceiue by Chriſts dealing with her, that he hateth her.
Anſw. It is the fleſh abiding in them that are of the Church which maketh them ſo to conceiue, not the ſpirit: and in the enemies of the Church the fleſh altogether reigneth. But the things of God, and his minde and affection, nor can, nor may be iudged by carnall eies, eies of fleſh. The dHeb. 12. 6.Spirit of God accounteth ſuch things euidences of Gods Ioue, which fleſh iudgeth to be tokens of hatred; namely, corrections.
It is not, becauſe there is no matter of hatred in the Church, Reaſon.that Chriſt hateth it not: for by nature all are of one and the ſame curſed ſtocke, eEpheſ. 2. 3.children of wrath: and after our ſanctification is begun, the fleſh abiding in vsus, we daily giuegive much occaſion of hatred if Chriſt ſhould take that aduantage againſt vsus which he might: but it is that neere vnion which Chriſt hath made betwixt himſelfe and the Church that keepeth him from hating her: he hath made her his Spouſe, and he will not hate his Spouſe: all the occaſion of hatred that ſhe giueth, he will either wipe away or couer.
Admirable is the comfort which eueryevery true member of the 1. Vſe. Comfort.Catholike Church may reape from hence: for ſo long as the wrath and hatred of the Lord is turned from vsus, nothing can make vsus miſerable: we may in this reſpect reioyce not only in proſperitie, but alſo in all manner of affliction. No calamitie can moue Chriſt to hate his Church, but rather the more to pittie it, as we doe our bodies. Nay, though by ſinne he be prouoked, and ſee it needfull to correct his Church, yet in louelove, not in hatred, in mercy, not in wrath will he correct it.
What now if all the world have vsus? Seeing Chriſt hateth 2. Uſe. In couragement.vsus not, we need not feare nor care. The ſubiect which is ſure of his Kings fauour, little regardeth the hatred of others. This therefore is to be thought of, both to comfort vsus vnderunder the croſſe, and to encourage vsus againſt the hatred of the world. That none may peruert this comfortable doctrine, let me adde two caueats.
1. That men deceiue not themſelues with a naked name, thinking themſelues to be of the Church, when they are only in it, fIer. 12. 8.ſuch may Chriſt hate.
2. That being of the Church they waxe not inſolent, and too much prouoke Chriſt to anger: for though he hate not ſuch, yet in wiſdome he may ſo ſeuerely correct them as if he hated them: and make them repent their folly and inſolencie againe and againe.
§. 69. Of Chriſts nouriſhing and cheriſhing his Church.
2. That The Lord nouriſheth and cheriſheth his Church, is euident by his continuall prouidence ouer her in all ages. When firſt he created man, he gGen. 1. 28, 29.prouided before hand all things needfull to nouriſh and cheriſh him. When he was moued to deſtroy the earth and all liuing things thereon, he had care of his Church, and prouided an Arke to keepe her out of Gen. 6. 14. 21.the waters, and ſtored vp in the Arke all things needfull for her. When he purpoſed to bring a famine on the world, he ſent a man before hand to lay vp prouiſion for his Church. When Gen. 45. 7. Exo. 16. 15. and 17. 6.his Church was in a barren and drie wilderneſſe, he gaue them bread from heauen, water out of the rocke, and kept their raiment from waxing old, and their feet from ſwelling. After this Deut. 8. 4.he brought his Church into a land flowing with milke and honie: and ſo long as it remained faithfull he preſerued it in that pleaſant and plentifull land. Thus he dealt with the Church in her non-age: and thus alſo hath he dealt with her in her riper age vnderunder the Goſpell, as experience of all ages may witneſſe. Neither hath he only nouriſhed and cheriſhed her with temporall bleſſings, but alſo with all needfull ſpirituall bleſſings: his word and Sacraments, his Spirit and the graces thereof hath he in all ages giuen her for that purpoſe: yea with his owne fleſh and bloud hath he fed her, and with Ioh. 6. 55.his owne righteouſneſſe hath he clothed her.Iſa. 61. 10.
Learne we of whom we receiue all needfull things, both 1. Vſe.ſpirituall and temporall, for ſoule and bodie, that accordingly Aſcribe all to Chriſt.we may giuegive him the praiſe of all. And let vsus not be like the vngratefull Iſraelites who mEzek. 20. 11, 12.regarded not the meanes of ſpirituall Oſe. 8. 12.nouriſhment, and nIer. 44. 17. Oſe. 2. 5, 8.aſcribed the meanes of their temporall nouriſhing and cheriſhing to their Idols. In this reſpect the Prophet maketh them oIſa. 1. 3.worſe then the oxe, and the aſſe, two of the moſt bruitiſh beaſts that be. Oh take we heed that the like be not vpbraided to vsus. The Lord hath not ſparingly, but moſt liberally and bountifully nouriſhed and cheriſhed vsus in this land, and that both with temporall and ſpirituall bleſſings, ſo as he may iuſtly ſay, what could hauehave beene done Iſa. 5. 4.more in my vineyard, that I hauehave not done in it?
Learne we alſo to depend on Chriſt for all things that we 2 Vſe.want: we need not feare penurie: though we hauehave not that Depend on Chriſt for all things.plentie which we could wiſh, yet we ſhall hauehave ſufficiencie. Chriſt will not ſuffer his Church to famiſh for want of food, nor ſtarue for want of cloathing, whether temporall for body, or ſpirituall for ſoule. He that can and will performe it hath ſaid, I will neuer leaue thee nor forſake thee. Lazarus was not Heb. 13. 5.forſaken; witneſſe the Angels that caried his ſoule into Abrahams Luk. 16. 22.boſome. If any of Chriſts Church doe periſh for want of outward meanes, it is becauſe Chriſt by that meanes will aduance them to that place where they ſhall ſtand in need of nothing: ſo as he doth not forſake them.