The Portraiture of the Image of God in Man, Part 2 · Chapter 6
CHAP. VI. Of the Paſsions in particular, in the concupiſcible appetite.
Of Love.
LOve, Amor eſt voluntarius quidam affectus, quám coniunctiſſimè re quae bona judicatur, fruendi.is a paſsion or affection in the concupiſcible appetite, that it may enjoy the thing which is eſteemed to be good as neere as it can.
Man before the fall, Prop. loved God aboue all things and his neighbour as himſelfe.
God is the firſt good cauſe and the laſt good end: Illuſt. he is the firſt true cauſe, by giving knowledge to the underſtanding: he is the laſt good end, by rectifing the will; therefore the underſtanding never contents it ſelfe, untill it know God, and the will never reſts til it come to the laſt good end; God is A to the underſtanding, and Ω to the will. He is mans chiefe good, therefore he is to be preferred to all things, both to our owneſelves, and to thoſe things we count moſt of, beſide our ſelves wherefore, Luk. 14. he faith; He that loveth his life better than me, is not worthy of me. So Math. 10. He that loveth his father or mother better than me, is not worthy of me; ſo hee that preferres his owne love before God; is not worthy of the love of God.
There are three ſorts of love; Illuſt. 2 emanans, or natural love; imperatus; or commanded love: elicitus, or love freely proceeding.Triplex amor, emanans, imperdius, & elicitus.
Naturall love is that love, whereby every thing hath an inclination naturally to the like, as heavie things naturally goe downe to the center of the earth: beaſts are carried by ſenſe and inſtinct to their objects, the Piſmire in Summer layeth up proviſion againſt the Winter, Prov. 6.8. This naturall inſtinct the Greekes call foreign. So man is carried to his object by love: & becauſe he muſt love ſomething, what better object could hee chuſe to love than God?
Commanded love is that, whereby reaſon ſheweth us ſome good thing to be loved, and then our will commandeth us to love the ſame. If wee had no more but reaſon, to ſhew it to us, and the will to command us, theſe wee enough to moove the affections to love God.
Love, proceeding freely is that, when the affections make choyce of God freely; when as they conſider his goodneſſe that breeds admiration in them: when they doe conſider his beauty, that breeds love in them, and his ſweetneſſe doth ſatisfie their whole deſires; ſo that nothing is ſo worthy an obiect to bee beloved as God, who hath all theſe properties in him.
God loved us firſt, Ioh. 3.16. therefore we are bound to love him againe.
There are three ſorts of love.
Firſt, Triplex …, quaerens vtile, laſcivus, & pur….the love that ſeekes his owne profite onelyonly; as when a ſubject loves his Prince onelyonly for his goods: ſuch was the love of Laban to Iacob; here the Prince is not bound to love his ſubject againe; neither was Iacob bound to love Laban for this ſort of love.
Secondly, the love that lookes to filthineſſe and diſhoneſtie, ſuch was the love which Putiphars wife carried to Ioſeph Gen. 39.9. Ioſeph was not bound to love Putiphars wife againe, in this ſort of love.
The third ſort of love is moſt pure and holy love, and in this love wee are bound to love backe againe. God loved us before wee loved him hee loved us freely and for no by-reſpect, therefore wee are bound to love him firſt and aboue all things.
The Part loves the being of the whole, Illuſt. 3 better than it ſelfe; this is ſeene in the world the great man, and in man the little world: for the water in the great world aſcends, that there ſhould not bee vacuum or a vaſtneſſe in the univerſe (for the elements touch one another) as wee ſee when we poure water out of a narrow mouthed glaſſe, the water contrary to the nature of it, runneth up to the ayre, that there may not bee a voyde place: it preferres the good of the whole, to the owne proper center: ſo in the little world man, the hand caſts it ſelfe up to preſerve the head. So God being all in all to us, we ſhould hazard all for him.
Man in innocencie loved God onelyonly for himſelfe. Prop.
Some things wee love for themſelves onelyonly, Illuſt. 1 ſome things we love not for themſelves, Amor propter ſe, & propter aliud.but for another end. A ſicke man loves a bitter potion, not for it ſelfe, but for another end, which is his health.
Some things we love both for themſelves and for another end; as a man loves ſweet wine for it ſelfe, becauſe it is pleaſant to his taſte, then he underſtands alſo that it is good for his health, here he loves it not onelyonly for it ſelfe, but for his healths ſake. But Adam in innocencie loved God onelyonly for himſelfe.
Queſt. Whether are we to love God more for the moe benefits he beſtowes upon us or not?
Anſw. 2.2. q. 24. art. 3.Thomas anſwers thus, God is to be beloved although hee ſhould give nothing but correct us; as a good child loveth his father although he correct him: but when it is faid, we are to love God for his benefits: for, Super Iob. ſerm. 3.notes not the finall cauſe here, but the motive: therefore Auguſtine faith well, Non dilige ad praemium, ſedipſe Deus ſit praemium tuum, love not for the rewards ſake, but let God bee thy reward; it is a good thing for a man to thinke upon Gods benefits, that he may bee ſtirred up by them to love God, and love him onelyonly for himſelfe and for his benefits. Moſes and Paul ſo loved God that they cared not to bee eternally curſed, rather than his glory ſhould be blemiſhed, Exod. 32.33. Rom. 9.3.
Object. But when God promiſed, Gen. 15.1, 2. to be Abrahams great reward; Abraham ſaid, What wilt thou give me ſeeing I goe childleſſe? then the father of the faithfull might ſeeme to love God for his benefits, and not for himſelfe.
Anſw. The Text ſhould not be read thus, I am thy exceeding great reward, but, thy reward ſhall be exceeding great, as if the Lord ſhould ſay unto him; thou waſt not inriched by the ſpoile of the Kings, but I ſhall give thee a greater reward. Abraham replies, what reward is this thou canſt give me ſeeing I goe childleſſe? Abraham had ſowen righteouſneſſe, and therefore ſhould reape a faithfull reward, Prov. 11.18. though he were not inriched by the King of Sodome, Gen. 14.22. So that, Abraham loved God onelyonly for himſelfe in the firſt place; and he ſeekes a reward (ſucceſſion of children) in the ſecond place, and by this his Faith is ſtrengthened, for he adheres to the promiſe of God, Gen. 13.15.16.
The firſt Adam loved not the creatures for themſelves; A collation betwixt the innocent, and old Adam.neither loved he God for another end, but for himſelfe; neither loved he God for himſelfe and for another end, but onelyonly for himſelfe: therefore the Church, Cant. 1.4. is commended, quia amat in rectitudinibus; becauſe ſhe loveth God directly for himſelfe; But now men love the creatures onelyonly for themſelves, and herein they are Epicures. Some againe love God for the creatures, and theſe are mercenaries; but theſe who love God for himſelfe, theſe are his true children; and herein Auguſtines ſaying is to be approved, who ſaith, fruimur Deo, & utimur alijs, we enjoy that which wee love for it ſelfe, but we uſe that which wee uſe to another end. But the naturall man would enjoy the creatures, and uſe God to another end.
Man in innocency loved God, judicio particulari, Coll. 2 hic et nunc, above all things; that is, Duplex amor, 1. judicis particulari, 2 judicio univerſali.he knew Iehova to bee the true God, and ſo loved him. But ſince the fall, he loveth him, above all things judicio univerſali, for his wil oftentimes followeth not his judgment: thē he loved himſelfe for God, but now he loveth all things for himſelfe; this inordinate love of a mans ſelfe breeds contempt of God; but the ordinate love, inſpired by God, teacheth us firſt to love God and then our ſelues, 1. Ioh. 4.7. Let us love one another, becauſe love is of God, where he ſheweth us, that the love of our neigbours muſt proceed from God; therfore the love of our ſelves muſt begin alſo at God. It is true, Iohn ſaith, 1 Ioh. 4.20. If we love not our brother whom we ſee, how can we love God whom we ſee not? not that the love of the regenerate begins firſt at our neighbour, but this is the moſt ſenſible note, Duplex amor, a poſteriori, et a priori.to know whether we love God or not: this love is a poſteriori, as the other is a priori.
Object. But it may ſeeme that a man in corrupt nature, may love God better than himſelfe, becauſe ſome heathen hauehave given their lives for their country, and ſome for their friends?
Anſw. This corrupt love, was but for themſelves and for their owne vaine glory, and in this they love them ſelues better than any other thing.
We are bound ſaith Saint Auguſtine, Coll. 3 to love ſomethings ſupra nos; ſecondly, to love ſome thing, quod nos ſumus; Lib. 1, de doct. Chriſt. cap. 5. Gradus amoris ſunt, 1. amare ſupra nos 2 quod nos ſumus 3. juxta nos. 4. infra nos.thirdly, to love, ſome things, juxta nos, fourthly to love ſome things, infra nos.
Man in his firſt eſtate, loved God above himſelfe; in the ſecond roome, his owne Soule; in the third place his neighbours ſoule; and laſt his owne Body. He was firſt bound to love himſelfe, & then his neighbour: his own ſoule before his neighbours ſoule; his owne body before his neighbours body; for this is the rule under the Law, Thou ſhalt love thy neighbour as thy ſelfe, Math. 22.39 The rule muſt bee before the thing ruled. It is not ſaid, Luk. 3.12. he that hath a coate let him giuegive it to him who wants a coate; but he who hath two coates, let him give one to him who wants a coate; but under the Goſpell the rule of our love muſt be, as Chriſt loved us, ſo we muſt love our neighbours, Ioh. 13.4. But man ſince the fall hath inverted this order mightily, he loves his owne body, better than his neighbours ſoule, than his owne ſoule, yea better than God; and oftentimes his hogges better than his owne ſoule, yea than God himſelfe, as the Gergeſites did, Math. 8.34.
Queſt. Alexander Hales moves the queſtion, whether the Angels proceed thus in their manner of love; if God be he who is above them, whom they are bound to love above themſelves; and in the ſecond roome themſelves, & juxta ſe, other Angels: what place muſt the ſoule of man come into, in their conſideration? whether juxta, or infra, and what muſt be the eſtimation of the body of man in their love?
Hee anſwers, that the Angels of God doe love the ſoules of men now, infraſe, but when we ſhal be foreign, like unto the Angels of God, Math. 22.33. then wee ſhall be loved of them in our ſoules, juxta, ſed non infraſe. Duplex praemium angelorum; primum, & ſecundum.And as touching our bodies they are beloved of them infraſe, becauſe the Angels (ſaith he) deſire primum praemium, & ſecundum, their firſt reward in God, the ſecond reward for the keeping of man: they ſhall bee rewarded for their miniſtrie towards the bodyes and ſoules of men, for keeping them, when they ſhall give up their account and ſay, behold here are we, and the children whom thou haſt given us, Ioh. 17.12.
Man before his fall loved God with all his heart. Prop.
He loved nothing ſupra Deum he loved nothing in equall ballance with God, Illuſt. he loved nothing contrary to God, hee loved him with all his heart, ſoule, Nihil amandum ſupra, juxta, contra, aut aequale Deo.and ſtrength, and Chriſt addeth foreign, with the efficacie of the minde and the will, Mat. 22.31. and the learned ſcribe, Mark. 12.31. addeth a fit word foreign, with his whole underſtanding. By which diverfity of words God lets us ſee, that man when he was created, loved God unfainedly, and that all the Fountaines or Springs within his ſoule praiſed him, Pſal. 87.7.
The firſt Adam loved God with all his heart; A collation betwixt the innocent, and old Adam.but ſince the fall he loves God diviſo corde, Hoſ. 10.2. and he loves ſomething better than God, contrary to God, and equall with God. The Church of Rome makes a double perfection, perfectio viae, & perfectio patriae, or perfectio finis, & perfectio ordinis; they ſay there is not perfectio patriae found here; but perfectione viae, we may love God with all our heart this way (ſay they.) But this is falſe, for when we have done all things, wee muſt call our ſelves unprofitable ſervants, Luk. 17.10.
Wee are to love God more than the creatures, Duplex amor, intenſivus, & appretiativus.yet it falleth out often, that wee love the creatures intenſivè, more than God; but the child of God loves not the creatures more appretiativè. A man may more lament the death of his ſon, than the want of ſpirituall grace; and yet in his eſtimation and deliberation, he will be more ſorry for the want of Gods grace, than for the want of his ſonne.
The firſt Adam loved God with all his heart, A collation betwixt the innocent, and renewed Adam.both in quantity and quality; but the renewed Adam is meaſured by the ſoundneſſe of the heart. Peter being asked of the meaſure of his love, Ioh. 21.15. Loveſt thou me more than theſe? he anſwered onelyonly concerning the truth. For being asked of the quantity, he anſwered onelyonly of the quality, Lord thou knoweſt I love thee; it is the quality thou delight'ſt in, and not the quantity. Hence it is, when the Scriptures ſpeake of perfection, it is to bee underſtood of ſinceritie: in one place they are ſaid, to be of a perfect heart, and in another, of an upright heart. 1 Chron. 12.33.38.
The love which the renewed man beares to God now, is but a ſmall meaſure of love, A collation betwixt the renned and glorified Adam.in reſpect of that which wee ſhall have to God in the life to come: in the life to come, our hope and faith ſhall ceaſe, 1 Cor. 13. Our faith and hope ceaſing, our love muſt be doubled: for as when we ſhut one of our eyes, the ſight muſt be doubled in the other eye, vis gemina fortior; ſo when faith and hope ſhall be ſhut up, our love ſhall be doubled: Cum venerit quod perfectum eſt, abolebitur quod imperfectum est, 1 Cor 13. It is true, Gratia perficit Naturam, Grace perfits Nature; and ſo doth Glory, quoad eſſentiam, as touching the eſſence; ſed evacuat quoad imperfectiones, it takes away all imperfections. Faith and Hope are but imperfections in the ſoule, comparing them with the eſtate in the life to come, they ſhall be aboliſhed then, and onelyonly love ſhall remaine, 1 Cor. 13.8.
Man by naturall diſcourſe, ſince the Fal, Prop. may take up that God is to be beloved above all things, although he cannot love him above all things.
That which all men commend in the ſecond roome is better than that which many commend in the firſt roome. Illuſt. When the battaile was fought at Thermopylae againſt Xerxes King of Perſia, if it had beene demanded of the Captaines ſeverally who was the cheife cauſe of the victorie, this Captaine would have ſaid it was hee: and this Captaine would have ſayd it was hee: then if yee had asked them all in the ſecond place, who fought next beſt to them, all of them, would hauehave anſwered, Themiſtocles: therfore he won the field. So aske men ſeverally in their firſt cogitations, why man ſhould love God; ſome wil anſwer, becauſe he is good to them: others, becauſe he beſtowes honours upon them: and ſo their love is reſolved into worldly reſpects, and not into God. But ſhew them the inſtabilitie of riches, the vanitie of Honour, and ſuch like, then all of them in their ſecond cogitations, will be forced to graunt, that God is to be beloved for himſelfe,
The Notes to know the love of God, ſince the Fall.
The markes to know whether we love God, are,
Firſt, Love makes one ſoule to live as it were in two bodies, Nam anima magis eſt ubi amat, quam ubi animat; The ſoule is more where it loves, than where it animates: This made the Apoſtle to ſay, Gal. 2.20. I live not but Chriſt lives in me.
The ſecond note is; that thoſe who love dearely, rejoyce together and are grieved together. Homer deſcribing Agamemnons affliction, when he was forced to ſacrifice his daughter Iphygenia, hee repreſents all his friends accompanying him unto the ſacrifice, with a mournfull countenance: and at Rome, when any man was called in queſtion, all his friends mourned with him. Therefore it was, that good Vriah would not take reſt upon his bed, when the Arke of the Lord was in the fields, 2. Sam. 11.9.
The third note is, that theſe who love, would wiſh to be changed and transformed one into another, but becauſe this transformation cannot be without their deſtruction, they deſire it as neere as they can. But our conjunction with God in Chriſt is more neere, without the deſtruction of our perſons, Ioh. 17.23. I in them, and they in me; and therefore we ſhould love this conjunction, and moſt earneſtly wiſh for it.
The fourth note is, that the man which loveth another, not onelyonly loves himſelfe, but alſo his image or picture, Forma realis & imaginaria.and not onelyonly his reall forme, but alſo his imaginary: they love them that are allyed, or are in kin to them, or like them in manners. So, hee who loveth God, hee loves his children alſo who are like him, and alſo their ſpirituall kindred and affinitie.
The fift note of the love of God is; that thoſe who love converſe together, and are as little abſent from other as can be, they have the ſame delights and diſtaſts. The preſence of the party beloved fils the heart of the lover with contentment. So the children of God, their whole delight is to walke with God as Enoch did, Gen. 5. to be ſtill in his preſence: and if hee withdraw himſelfe but a little from them, they long wonderfully for his preſence againe.
The ſixt note is, he that loveth tranſports himſelfe often to the place where hee was accuſtomed to ſee his friend, hee delights in reading of his letters, and in handling the gages and monuments he hath left behind him. So the child of God to teſtifie his love to God, tranſports himſelfe often to the place where he may find God in his ſanctuary, amongſt his Saints; hee delights in reading of his letters, (the Scriptures:) he delights in eating and taſting theſe holy monuments and pledges (his Sacraments;) which the Lord hath left behind him, as tokens of his love untill he come againe.
The ſeventh note is, when there is any thing, that may ſeeme to preſerve the memory of love more liuely in our ſoules, we embrace the invention here; where in Artemiſia Queene of Caria, ſhewed an act of wonderfull paſſion, towards her husband Mauſolus; for death having taken him away, ſhe not knowing how to pull the thornes of ſorrow out of her foule, cauſed his body to be reduced to aſhes, and mingled them in her drinke, meaning to make her body a living tombe, wherein the relickes of her husband might reſt, from whom ſhe could not endure to live ſeparated. The child of God hath a comfortable and true conjunction with Chriſt, eating his fleſh and drinking his bloud, and theſe two can never be ſeparated againe.
Of Adams love to his neighbour.
As Adam loved God with all his heart, Prop. ſo he loved his neighbour as himſelfe.
He loved his owne ſoule better than his neighbours ſoule, Illuſt. he loved his owne body better then his neighbours body; but he loved his neighbours ſoule better than his owne body. We are to love our neighbours as our ſelves, we are to preferre the ſafetie of the ſoule to the ſafetie of the body, therefore our ſoule is called, our darling, Pſalm. 22.15. which is moſt to be beloved.
We may not follow the Phiſitians then, who preſcribe ſometimes phiſicke to their patients to be drunk, Conſequence. 1 that they may recover their health. Navarrus holds that it is not a ſin in the patient, Cap. 23. Num. 19.that hee drinke till he be drunke for the recovery of his health.
Although we are to preferre the ſafetie of the ſoule, to the ſafety of the body; Conſeq. 2 yet we are not for the good of the ſoule to diſmember the body, as Origen did: miſinterpreting theſe words, Math. 19. Many are made Eunuches for the Kingdome of God, taking them litterally, when they are to bee underſtood metaphorically.
As we are not to diſmember the body for the good of the ſoule, Conſeq. 3 ſo we are not to whip the body for the good of the ſoule. Thom. 2.2. quaeſt. 66. art. 3.ſo we are not to whip the body for the good of the ſoule. A man cannot make a free choyce of that which is evill in it ſelfe, as the Moraliſts prove againſt the Stocikes: who did chuſe povertie, although they knew it to bee evill in it ſelfe: but for a man to whip himſelfe, it is evill in it ſelfe, for in this he uſurps the magiſtrates authoritie.
The magiſtrates authoritie ſtands in theſe foure things: to kill the body: to mutilate the body: Ex. 21.24. Eye for eye, and tooth for tooth; to whip the body, Deut. 25.3. and to impriſon the body, Levit 24.12. killing of the body takes away the life it ſelfe; cutting a member of the body takes away the perfection of the body; whipping of the body takes away the delight and reſt of the body: impriſoning of the body takes away the liberty of it. Now as we may not kill our ſelves, cut a member from our ſelves, impriſon our ſelves, (for all theſe belong to the Magiſtrate) ſo neither are wee to whip our ſelves.
Againe, it is not lawfull for a man to weaken his body by faſting. 1 Tim. 5.33. it was not lawfull for Timothy to drinke water for the weakning of his body, therefore it is farre leſſe lawfull for a man to whip his body. We read of Baals Prieſts who cut their fleſh 2 King. 18.28. but never of the Prieſts of the Lord, Deut. 14. We hauehave a warrant moderately to faſt ſometimes, that the body may bee more ſubject to the ſoule, 1 Cor. 9.37. I chaſtice my body, and bring it underſubjection. So, Coloſſ. 3.5. mortifie your members; but never to whip it. We are not to exceed our ſtrength or to diſable our ſelves, for Gods ſervice: for God doth not deſire the hurt of his creature who is about his ſervice: hee will rather forbeare ſome part of his ſervice, than an oxe or an aſſe ſhall want neceſſary food: much leſſe will he hauehave a man to indanger himſelfe, though it be in his ſervice.
We are to preferre our owne temporary life to our neighbours. Prop.
If our neighbour bee equall of degree with us, Illuſt. 1 then wee ſhould preferre our owne life to his life, or if he be our inferiour, we ſhould likewiſe preferre our owne life to his. But if he be our Soveraigne, we are more bound to ſave his life than our owne: as for the ſafetie of the Princes life, the ſubject is to give his life, 2 Sam. 19.43. ſo for the ſafetie of the common wealth.
A man may hazard his life for the ſafety of another mans life; who is in priſon, perill of death, Majus enim bonum preximi praeferendum minori proprio, ſed non aequali; we are to preferre the greater good of our neighbour, to our owne good that is leſſe; but not where there is equall. When my neighbour is in a certaine danger of death, and I but in a hazard; it is a greater good to ſave my neighbours life, than not to hazard my owne.
Wee are bound more to ſave our owne lives, Conſeq. than the lives of our equals: therefore that friendſhip which is ſo much commended by the heathen betwixt Pylades and Oreſtes, the one giving his life for the other, was not lawfull. So, of that betwixt Damon and Pythias, when the one would have given his life for the other.
As we are to preferre our owne life to our neighbours life, Illuſt. ſo we are to preferre our ſelves in temporary things belonging to this life, to our neighbour.
Temporary things ſerve either for our neceſsity, Prop. or for our utility, Ad quatuor in ſerviunt temporaria, propter neceſſitatem, propter ſufficientiam, propter utilitatem, & propter ſuperfluitatem.or for our ſufficiency, or for our ſuperfluity. For neceſsity, things ſerve for the maintenance of our life; utility, for our vocation; ſufficiencie, for our delectation; ſuperfluity, for wantonneſſe and exceſſe.
In wiſhing temporary things, we ſhould put our ſelves in the firſt degree, and our neighbour in the ſecond; that which is out of ſuperfluity, I ſhould wiſh for his ſufficiency; and out of my ſufficiency, I deſire his utility, to further him in his calling; and out of my utility, I ſhould further him in his neceſſity, to preſerve his life: that is, with things neceſſary to my calling I ought to relieve his life. But men now will not give of their ſuperfluity, to entertaine their neighbours neceſſity and life: as Nabal would not give to David, 1 Sam. 25.10. And the rich glutton to Lazarus, Luk. 16. out of their ſuperfluity, to ſupply their neceſſity.
Queſt. Are wee bound to love all our neighbours alike?
Anſw. Some anſwer that we are bound to love them all alike, affectu, ſed non effectu, we are bound, ſay they, to love all alike in our internall affection, but we are not bound to helpe all alike; for wee are more bound to theſe who are neereſt to us, and to help them moſt with our goods.
But Aquinas ſheweth this to be falſe, and ſets downe this as a true poſition, that ſome of our neighbours are more to be loved than others, tum affectu, tum effectu. Amor eſt tum in affectu, tum in effectu.His reaſon is, becauſe the hatred of ſome of our neighbours, is a greater hatred, than the hatred of other of our neighbours; therefore we are more bound by the rule of charity, to love ſome of our neighbours (quoad affectum internum, in our internall affection) than other: as well as wee are bound more to helpe them externo effectu. This is cleare by the rule of contraries. The antecedent is proved, He that curſeth his father or mother ſhall die the death, Levit. 20. But the Law appoints no ſuch death to him who curſeth another of his neighbours; therefore it muſt bee a greater ſinne to curſe their Parents than other of their neighbours, or to wiſh them evill. Therefore we are more bound to love them in our affection, as wee are more bound to helpe them than others?
Queſt. Whether are we bound to love thoſe more, Amor objectivu… & appretiarivus.in whom wee ſee more grace although they be ſtrangers to us: than thoſe of our kindred, in whom we ſee not ſo great meaſure of grace.
Anſw. Wee are to love thoſe moſt, in whom we ſee moſt grace objectivè, that is; in reſpect of the bleſſednes that is deſired, becauſe they are neerer joyned to us in God. A center, out of which iſſueth many Lines; the further they are extended from the Center, they are the further diſ-united amongſt themſelves; and the neerer that they draw to the Center, they are the neerer united. So, thoſe who are neereſt to God, ſhould be neereſt to us, and we ſhould wiſh to them the greateſt meaſure of happineſſe.
But thoſe who are neereſt to us in the fleſh, and in the Lord, Phil. 2.21. ſhould be more deare to us appretiativè, and in our eſtimation, although they have not ſuch meaſure of grace. And ſo Chriſt loved Iohn better than the reſt of his Diſciples, Ioh. 13.23. becauſe he was both his couſin german, and had more grace in him: but he wiſhed not a greater meaſure of glory to him than to Paul, Duplex ratio amoris, objecti, & originis.objectivè; For he that doth moſt his will, are his brother and ſiſter, Math. 12.50.
So that we come under a threefold conſideration of Chriſt here; for he is conſidered as God; as Mediator God and man; and as man: Chriſt, as God, loved not Iohn better than the reſt; Chriſt, as Mediator, loved him not better; but Chriſt, as man, loved him better than the reſt.
We are more bound to love our Parents, than any other of our neighbours, both in temporall and ſpirituall things, 1 Tim. 5.4 If a widow have children, let them learn to requite their Parents: in the Syriacke it is, rependere faenus parentibus. A man divideth his goods into three parts: firſt, ſo much he ſpends upon himſelfe, his wife, and ſervants: ſecondly, ſo much he gives to the poore: thirdly, ſo much he lends to his children, looking for intereſt backe againe. Againe, we are more bound to them, than thoſe of whom we have received greateſt benefits; yea, than him that hath delivered us from death: Dijs & parentibus non poſſunt reddi aequalia. Ariſt. lib. 8. Ethic.This is foreign, as the young Storkes uphold the old when they are flying. Hence comes foreign that is, as the fathers have ſuſtained the children, ſo ſhould the children the fathers againe.
The Hebrewes ſay, What is the honor that the children owe unto their parents? They owe to them maintenance, and reverence; they ſhould give them meat, drinke, and cloathing; they ſhould leade them in, and leade them out. And they adde further, we reade, Honour the Lord with thy ſubſtance, and, Honour thy father and mother: thou art to honour God with thy ſubſtance, if thou hauehave any ſubſtance; but thou art to honour thy parents, whether thou hauehave any ſubſtance, or not; for if thou have not, thou art bound to begge for thy parents: So ſaith R. Salomon, in his Gloſſe upon Levit. 10.3.
Wee are to love our Parents more than our Children in giving them honor, Ariſt. lib. Ethic.for they are neerer to us than our Children, being the inſtruments of our being.
Wee are to ſuccour our Parents, in caſe of extreme neceſſity, rather then our children: Filium ſubvenire parenti proprio, honeſtius eſt quam ſibi ipſi; It is a more honeſt thing to helpe the Parent, than a mans ſelfe; and there is a greater conjunction betwixt the father and the ſonne in eſſe abſoluto, than betwixt us and our children: and therefore in that caſe of neceſſity, he is more bound to helpe his father than his child.
Where there is not ſuch a caſe of extreme neceſſity, hee is more bound to helpe his Child than his Parent; The Children lay not up for the Parents, but the Parents for the Children, 2. Cor. 12.14. And the reaſon is, becauſe the father is ioyned with the ſon, as the cauſe with the effect; Sed cauſa influit in effectum, The cauſe workes in the effect; ſo ſhould the Parent communicate with his child.
Secondly, the father is ioyned with the ſonne as with a part of himſelfe, and comming from himſelfe: which cannot be ſaid of the child to the father.
Thirdly, the love of the father towards the child is elder, and continueth longer; for the fathers louelove their children even from their Cradle: but the children love not their fathers, till they be come to the yeeres of diſcretion; for the more old that love is, the more perfect it is
Wee are more bound to love our father than our mother: Prop. How a man is to preferre himſelfe to his neighbour in temporall things.we are more bound to love our wives than our parents, becauſe the man and the wife are one fleſh; and, a man ſhould leave his father and mother, and cleaue to his wife, Math. 19. For reverence and honour, hee is more to honour his parents than his wife, but otherwiſe he is to ſupply her wants in temporary things before his fathers.
As we are to preferre our owne temporary life to our neighbours life, ſo alſo we are to preferre our owne ſpirituall life to the life of our ſuperiors or equals.
Our temporary life, ſhould not be ſo deare to us as his ſpirituall life, and wee ought to imitate Chriſt, who gave his life for the ſpirituall life of his children, 1 Ioh. 3.16.
Queſt. But what is the ſpirituall neceſſity of our neighbour, for the which we are bound to give our temporary life?
Anſw. Triplex neceſſitas, gravis, non gravis, et extrema.There is a threefold neceſsity: firſt that which is not an urgent neceſsity: ſecondly, that which is an urgent neceſsity: Thirdly, that which is an extreme neceſsitie.
Firſt, when the neceſſity is not great, and when my neighbour can provide for his ſpiritual life, without the hazard of my temporary life: in this caſe I am not bound to give my temporary life for his ſpirituall life.
Secondly, if the neceſſity be ſuch, that he cannot without great difficulty ſave his ſpiritual life, in this caſe I ought to hazard my temporary life for his ſpiritual life
Thirdly, if his ſpirituall life be in extreme neceſſity; for then I am to lay downe my temporary life for him.
Here we ſee that paſtors who are the ſhepheards of the ſoules of the people, Conſeq. 1 are bound to watch over their people committed to their charge, and with loſſe of their owne lives to ſuccour them in their abſolute extremity, Ioh. 10.11. The good ſhepheard giveth his life for the ſheep, but the hireling fleeth.
Wee are not to give our temporary life for the ſpirituall life of our neighbour, Conſeq. 2 but in caſe of extreme neceſſity, therefore that caſe which Navarrus propounds in his caſes of popiſh conſcience, is not to be allowed. If a Chriſtian ſhould have a child borne to him amongſt the Pagans, and the child were neere death; whether or no were a Preacher bound to baptize that child althogh hee knew certainly that the Pagans would kil him? Navarrus holds, that this child being in a ſpirituall imminent danger of eternall death for want of baptiſme, the Preacher is bound to baptize him, although he knew it ſhould coſt him his life.
But there is no ſuch neceſſity of baptiſme, Prop. that the want of it can bring eternall death to the child; How we are to preferre our neighbour to our ſelues in ſpirituall things.but onelyonly the contempt of it; therefore this caſe of neceſſity is but an imaginary neceſſity, and if a man in this caſe would hazard himſelfe, he were guilty of his owne death. Illuſt.
Although we are to preferre our owne ſalvation to the ſalvation of others, yet we may deſire the deferring of it for a while for the good of others.
Phil. 1.23.24. It is good for me to be diſſolved, but better for you that I remaine in this body: it was for this cauſe that Ezekias deſired to live, that he might goe up to the houſe of the Lord and ſee Gods glory ſet up there, and the peoples ſalvation ſet forward, Eſay, 38. ſo Martinus ſaid, Si adhuc Domineſum populo tuo neceſſarius, non recuſo laborem: if I can be ſteadable yet Lord to thy people, I refuſe not to undergoe any travell amongſt them.
Although it be lawful for us to deſire the deferring of our happineſſe for a time, for the good of others: yet it is not lawfull for a man to deſire the perpetuall delay of his bleſſedneſſe for the good of others.
Object. But Paul wiſhed, that he might be Anathem… for the people of God, Rom. 9.3. and ſo Moſes wiſhed that hee might bee raſed out of the Booke of life for the Iewes, 2 Exod. 32.32.
Anſw. It was for Gods glory that they wiſhed this, and not ſimply for the Iewes, becauſe Gods glory was manifeſted in them.
In the ſpirituall things which a man is bound to deſire for himſelfe and his neighbour, he is more bound to deſire his owne ſalvation, Aliquid amatur objectivè, et appretiativè.appretiativè; as if it were neceſſarie either for mee or Peter to periſh, I had rather Peter periſhed: but theſe who are more holier than I am and have greater graces, they are more to be beloved objectivè, in reſpect of the good that is deſired, and I am more bound to ſeeke a higher degree of glory to him, than to my ſelfe; and herein I follow the will of God, becauſe I ſhould be content of that meaſure that he hath beſtowed upon me.
We are to preferre our owne ſalvation to the ſalvation of others: therefore it is not lawfull to commit a ſin, for the ſafety of our neighbour, Math 16. What availeth it a man to get the whole world, and he loſe his owne ſoule? ſinne is the loſſe of the ſoule.
Man before his fall loved his neighbour as himſelfe: A collation betwixt the innocent, firſt, and old Adam.but the unregenerate now, they think it is love ſufficient if they hate not their neighbour. Others (as the Phariſies) thinke that their love is ſufficient, if they think well to their friend, and hate their enemies. There is a third ſort who will have compaſſion upon their enemies if they ſubmit themſelves to them, but this may be found in generous beaſts, as in the Lyon.
The regenerate man loves his neighbour as himſelfe; A Collation betwixt the old and renewed Adam.not onelyonly him who is his next neighbour called vicinus or his doore neighbour, or him who is neere in friendſhip or blood to him: but him who is neere in nature to him, being his owne fleſh: therefore the Apoſtle expounding theſe words, Luk. 10.27, Thou ſhalt love thy neighbour: expounds thy neighbour, foreign, Rom. 13.8. any other man.
But the love of the unregenerate, extends not it ſelfe ſo farre, for he loves his friend, and hates his enemy: but Chriſt extends this love of our neighbour to our enemies alſo, Mat. 5.44. and the Law expoundeth it ſo likewiſe: for in Exo. 23.4. it is ſaid, Thou ſhalt love thine enemy: but Deut. 22.1. the ſame law being repeated calls him, thy brother now neighbour & brother in the ſcripture are uſed in one ſenſe: and it is to bee marked that when the two Hebrews ſtrove together, Moſes calleth them brethren. Act. 7.25. Ye are brethren, why doe you ſtrive? So that our enemies are our brethren as Chriſt ſheweth in the parable of the Samaritane, Luke 10
Queſt. How are we to love our enemies?
Anſw. Our enemies are conſidered, Firſt, as our private enemies: or as Gods enemies, and to his Church Secondly, wee muſt diſtinguiſh betwixt our owne private cauſe, and Gods cauſe. Thirdly, we muſt diſtinguiſh betwixt the perſons of evill men, and the actions of evill men.
Wee are to love our enemies, although they have wronged us, and ſhould love their perſons: we are to pray againſt their ſinnes, but not their perſons, 2. Sam. 15.31. Act. 42.9. Wee are bound to wiſh to our private enemies, things temporary, unleſſe theſe things be hurtfull to them: but if they be enemies to the Church, we are not to ſupply their wants, unleſſe we hope by theſe means to draw them to the Church.
But if the perſons ſinne unto death, 1 Ioh. 5.19. then we are to pray, not onelyonly againſt their actions, but alſo againſt their perſons; and becauſe few have the ſpirit to diſcerne theſe, wee ſhould apply theſe imprecations uſed in the Pſalmes, againſt the enemies of the Church in generall.
Queſt. Whether is the love of God and of our neighbour, one ſort of love or not?
Anſw. Objectum amoris vel eſt formale, vel materiale.It is one ſort of love; the formall object of our love in this life is God, becauſe all things are reduced to God by love; the materiall object of our love is our neighbour, Vno habitu charitat is diligimus, deum & proximum licet actu diſtinguantur.here they are not two ſorts, but one love: and as there is but vnus ſpiritus & varia dona, one Spirit and diverſity of gifts, 1 Cor. 12. ſo there are due praecepta & unus amor; two praecepts and one love.
The remedies to cure ſinfull love ſince the fall.
That wee may cure our ſinfull love, and ſet it upon the right object:
Firſt, wee muſt turne our ſenſes, that they be not incentivum et ſomentum amoris perverſi; that is, that our ſenſes bee not the provokers and nouriſhment of perverſe love. It is memorable which Auguſtine markes, that the two firſt corrupt loves began at the eye. Firſt, the love of Eva beholding the forbidden fruit, which brought deſtruction to the ſoules of men. Secondly, when the Sonnes of God, ſaw the daughters of man to be faire, they went in to them, Gen. 6.1. this fin brought on the deluge; it had beene a profitable leſſon then for them, If they had made a covenant with their eyes; Iob 31.1.
Secondly; it is a profitable helpe, to draw our affections from things beloved, to conſider ſeriouſly, what arguments we may draw from the things which we love, that wee may alienate our minds from them; and wee ſhall find more hurt by the things we ſet our love upon, than wee can find pleaſure in them. If David when he look't upon Bethſabe with an adulterous eye; had remembred what fearefull conſequence would have followed: as the torment of conſcience, the defiling of his daughter Tamar, and of his concubines, and, that the ſword ſhould never depart from his houſe, 2 Sam. 11.12. and a thouſand ſuch inconveniences, hee would have ſaid, this will be a deare bought ſinne.
Thirdly, conſider the hurts which this perverſe love breeds, He who loves ſin hates his owne ſoule, Pſal. 10.5.
Fourthly, let thy minde be buſied upon lawfull objects, and idleneſſe would bee eſchued, it was idleneſſe which brought the Sodomites to their ſin, Qui otio vacant in rem negotioſiſsimam incidunt; theſe who are given to idleneſſe fall into many trouble ſome buſineſſes.