§. 48. Of the Inference of Glorification vpon Iuſtification and Sanctification. to Obiect. Louers of themſelues are condemned in Gods word, as 2 Tim. 3. 2. Phil. 2. 21. 1 Cor. 10. 24. Rom. 15. 1.

§. 48. Of the Inference of Glorification vpon Iuſtification and Sanctification.

EPHES. 5. 27. That he might preſent it to himſelfe a glorious Church, &c.

THe moſt principall end, in regard of the Churches good, which Chriſt aimed at when he gaue himſelfe for her, is her glorious eſtate in heauen: this is the end of the forenamed end. For why did Chriſt giue himſelfe for the Church? That he might ſanctifie it, hauing cleanſed it: why did he cleanſe, and ſanctifie it? That he might preſent it to himſeife a glorious Church. Hence note theſe three points.

• 1. Iuſtification and ſanctification muſt goe before glorification.

• 2. The end why the Saints are cleanſed and ſanctified in this world, is that they may be preſented glorious to Chriſt in the world to come.

• 3. The only meanes to make vs glorious before Chriſt our ſpouſe is righteouſneſſe.

1. All thoſe places of Scripture which ſet our righteouſneſſe in this world before our glory in the world to come (as very many places doe) doe proue the firſt point, that Iuſtification and Sanctification muſt goe before Glorification. Among other proofes note eſpecially the order of the ſeuerall linkes of that golden chaine that reacheth from Gods eternall counſell before the world, vnto our euerlaſting glory after this world, Whom he did predeſtinate them he alſo called; and whom he called them he alſo iuſtified; and whom he iuſtified them he alſo glorified.

1. Heauen, the place of our glorification, is an holy Citie,

whereinto no vncleane thing ſhall enter.

2. In that place the Church is to be maried vnto Chriſt, and to be euer with him: ſhe muſt therefore be pure as he is

pure: for he will not endure the ſociety of a foule filthy ſpouſe.

As we deſire aſſurance of our glorification in heauen, ſo let vs get, and giue euidence of our iuſtification and ſanctification on earth. The euidence of our iuſtification is a ſound and true faith. The euidence of our ſanctification is a good and cleare conſcience.

The forenamed proofes and reaſons doe alſo confirme the ſecond point, that The end why the Saints are cleanſed and ſanctified in this world is, that they may be preſented glorious to Chriſt in the world to come.

It is therefore needfull and behouefull, not only in regard of Chriſts honour, but alſo of our owne glory and happineſſe, that here while we liue on earth we be ſanctified and cleanſed. If Chriſt for our ſakes had an eie at our future and euerlaſting glory, and for that end prepared meanes to bring vs thereunto, ought not we ourſelues much rather haue an eie thereat, and both auoid all things which may hinder it, and vſe all meanes whereby we may be aſſured of it? Moſes had reſpect vnto the recompence of the reward. Yea Chriſt for the ioy which

was ſet before him endured the croſſe, and deſpiſed the ſhame.

3. That Righteouſneſſe is the only meanes to make vs glorious

before Chriſt our ſpouſe, is euident by this, that Chriſt gaue himſelfe to worke and effect this meanes for this end. Chriſt himſelfe by his death, hath conſecrated this, and no other meanes. If there be any other meanes then that which Chriſt by offering vp himſelfe hath procured, what need Chriſt to haue beene offered vp? To ſhew that this is the meanes to make the Church glorious before Chriſt, the holy Ghoſt reſembleth the righteouſneſſe of the Saints to fine linnen, cleane, and white, wherewith the wife of the Lambe is made ready againſt the day of mariage.

Chriſt himſelfe loueth righteouſneſſe and hateth wickedneſſe: they therefore, and none but they that are araied with righteouſneſſe, are glorious in his eies.

This I haue the rather noted againſt the conceit of our aduerſaries, who place all the glory of the Church in outward pompe. Wherefore their Pope whom they make head of the Church, and after a peculiar manner the ſpouſe of Chriſt, muſt haue his triple crowne, his ſcarlet robes, his throne aduanced aboue kings: Men muſt be his horſes to beare him: and Kings and Nobles muſt be his men to wait on him. Their Prieſts alſo muſt be araied with glorious copes of the beſt wrought gold. Their temples muſt be decked with curious, carued, gilded images. Their hoaſt caried about in

manner of a triumph. Their people all beſprinkled with water. Their ſuperſtitious houſes muſt be the faireſt buildings in a kingdome, and haue the greateſt reuenues of a kingdome belonging to them: with the like.

Is this glory fit for Chriſts ſpouſe? belike then Chriſt hath carnall eies and eares: and is delighted with thoſe things wherewith the world is delighted. The wiſer among the heathen did ſcoffe at ſuch baſe conceits which their people had of their gods. Shall Chriſtians thinke more baſely of Chriſt, then the heathen of their gods? Too much doe moſt people doat on outward worldly glory: euen ſo much as they neglect true righteouſneſſe.

For our parts as we deſire to appeare before Chriſt ſo as he may thinke vs glorious, let vs be araied with righteouſneſſe & holineſſe, without which no man ſhall ſee the Lord, Heb. 12. 14.

§. 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 vpon 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, 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

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 Eue was preſented by God to Adam that he might take her for his wife: and Eſther among other virgins was preſented to Ahaſh-veroſh. This ſheweth that

The Church in heauen ſhall enioy the preſence of Chriſt: 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 to be with Chriſt, and 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 ſonne vnto the Church, and the Church vnto his ſonne: yea Chriſt himſelfe hath purchaſed the Church vnto himſelfe by his bloud, and promiſed mariage vnto her, and the more to aſſure the Church of his loue he hath beſtowed many gifts vpon her: he hath further ſent his Miniſters in his name to wooe and beſeech the Church to giue her conſent, and to prepare her as a pure virgin for himſelfe: Hereupon the Church hath giuen her conſent, for as a ſpouſe ſhe is ſubiect vnto Chriſt as vnto 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 beleeue the truth hereof? Will not rather the conſideration 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 preſence of her ſpouſe: for ſo he becommeth all in all vnto 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 vnto vs: no Gouernour in family, Church, or common-wealth, to repreſent his perſon, or to keepe vs in ſubiection: no light to direct vs, no food to ſuſtaine vs; 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

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 of God, what a grace and fauour is it, to behold Chriſt face to face? For when he doth appeare, we ſhall ſee him as he is. Though now we be abſent from the Lord, yet let vs 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, and therefore here ſaid to be glorious: all beautie, all comelineſſe, all grace, whatſoeuer may make the Church amiable, louely, or any way to be deſired, or admired, is compriſed vnder this word glorious. In this reſpect the Saints are ſaid to ſhine, and that as

pretious ſtones, yea as the firmament, as the ſtarres, and as the ſunne: and to be like Chriſt himſelfe: and to 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 glorious within: for they are Spirits of iuſt men, made perfect: perfect knowledge, wiſdome, and all manner of purity ſhall be in them.

In regard of their bodies, they ſhall be faſhioned like to Chriſts glorious body: and that in incorruption, immortality, 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 next vnto Chriſt, yea one with him, and ſo 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 eye hath not ſeene, nor eare heard, neither haue entered into the heart of man the things which God hath prepared for them which loue him. When Paul was rapt vp into the third heauen, and ſaw but a glimps of this

glory, he heard vnſpeakable words, which are not poſſible for man to vtter. Wherefore 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 vpon another tranſlate it, a farre more exceeding and eternall weight of glorie.

Is not this ſufficient to vphold vs againſt all the reproach and diſgrace which the world layeth vpon vs, becauſe we are of the Church of Chriſt? The world hath of old counted her, to whom Chriſt ſaith, Hephzibah (that is, my delight in her) and Beulah (that is, maried) forſaken and deſolate, yea 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 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 vs 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 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 ( 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 the Church, ſhew that

No manner of deformitie ſhall cleaue to the Church in heauen. 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 vs, but vtterly rooted out of vs: 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 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.

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 vs the ſpots and wrinkles of ſinne, theſe ſpots and wrinkles would be as the hand-writing which appeared to Belſhazzer in the midſt of 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 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, without blemiſh, or blameleſſe: ſuch as man, Angell, nor God himſelfe can finde fault withall. This attribute is oft applied to the perſon and bloud of Ieſus Chriſt, and therefore 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 haue 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

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 vs haue an eye to this 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 haue, the more vnlike we are vnto it, and the leſſe hope we haue of enioying that heauenly happineſſe.

All the forenamed ſeuerall points of the glorious eſtate of 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 vs 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 vpon, and let vs pray that the eyes of our vnderſtanding may be enlightned,

that we may know what is the riches of the glorious inheritance of the Saints. Were it not for this hope, the Saints were 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, vnto husbands.

EPHES. 5. 28.

So ought men to loue 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 loue to his Church, ought to be referred and applied to husbands. For as Chriſt loued his Church, So ought husbands to loue their wiues.

Queſt. Why are theſe tranſcendent euidences of Chriſts ſurpaſſing loue to his Church ſet before husbands? can any ſuch things be expected from husbands to their wiues?

Anſw. No, not for meaſure, but for likeneſſe. For in this large declaration of Chriſts loue, there are two generall points to be noted.

1. That the Church in her ſelfe was no way worthie of loue.

2. That Chriſt ſo carried himſelfe towards her that he made her worthie of much loue.

This ought to be the minde of husbands to their wiues.

1. Though they be no way worthie of loue, yet they muſt loue them.

2. They muſt endeuour with all the wit and wiſdome they haue, to make them worthie of loue. 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 loue which a man beareth to himſelfe, vnto an husband.

EPHES. 5. 28.

So ought men to loue 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 loue your wiues.

Here it is laid downe with a ſtraiter charge: Husbands ought to loue 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 vpon him: he muſt loue his wife. Woe therefore vnto him if he doe it not.

In ſetting downe this argument taken from a mans ſelfe, the Apoſtle reſembleth a mans wife vnto 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, for him to performe his dutie.

He is her head, therefore ſhe muſt be ſubiect to him.

She is his bodie, therefore he muſt loue her.

This example of a mans ſelfe is both a reaſon, the more to moue husbands to loue their wiues, and alſo a rule to teach them how to loue them.

The reaſon is implied vnder that neere vnion that is betwixt 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 vnder the manner of a mans louing his owne bodie: as intirely as he loueth his bodie, ſo intirely he ought to loue 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.

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 ſhe is ſet vnder him, as his bodie vnder 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 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 loue 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 loue: To nouriſh and cheriſh ones fleſh is a fruit of loue: 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 loue of himſelfe is a rule to teach him how to loue his wife.

This indefinite particle (no man) is to be reſtrained to ſuch as haue 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 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 vnder them a carefull prouiding of all things needfull for a mans bodie.

To nouriſh, is properly to feed.

To cheriſh, is to keepe warme.

The former is done by food: the latter by apparell. Vnder food, and apparell the Apoſtle comprizeth all things needfull for this life, where he ſaith, Hauing food andraiment, let vs therewith be content.

This applied to an husband, ſheweth that he ought to haue 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 loue 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 giue 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 loue 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.

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 loue 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 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 without naturall affection are directly condemned: and we are commanded to be ſo kindly affectioned one to another as we are to our ſelues. Yea the law in the ſtrict rigour thereof laieth downe that naturall affection which is in a man to himſelfe as a rule for the loue of his neighbour ( thou ſhalt loue thy neighbour as thy ſelfe.) Hence is it that the Prophets, Apoſtles, and Chriſt himſelfe doe oft call vpon vs to haue an eie to that affection which we beare to our ſelues. Of this patterne Chriſt ſaith, 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 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 loue 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 giue an account of the good or hurt we doe to our ſelues, with the like. In the Law, vnder this word neighbour, our ſelues are compriſed: and euery commandement of the ſecond table is to be applied to our ſelues.

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.

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 loue of himſelfe in euery one, man would be as careleſſe of himſelfe, as of others, and as loth to take paines for himſelfe, as for others. Wherefore that euery one might haue 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 euery 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 vnto vs 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 haue 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 haue 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.