§. 58. Of ſpirituall ſelfe-loue. to §. 66. Of them that neglect to cheriſh their bodies.

§. 58. Of ſpirituall ſelfe-loue.

Spirituall ſelfe-loue is that which is ſupernaturally wrought in man by Gods Spirit: whereby he is both inlightned to diſcerne what is moſt excellent, and beſt for him, and alſo moued to chooſe the ſame: ſo as this ſerueth to rectifie the former. Hence it commeth to paſſe that their chiefeſt care is for their ſoules, and for the eternall ſaluation thereof: for the furthering whereof they can be content as need requireth, to beat downe their body, to denie them ſometimes their ordinary refreſhing by food, reſt, and other like meanes, yea and to ſuffer them to be impriſoned, racked, and otherwaies tortured, and life it ſelfe to be taken from them. This men doe, and ſuffer, not for want of naturall affection, but by reaſon of ſpirituall affection which perſwades them that it is good for them it ſhould be ſo, A man is not therefore to be ſaid not to loue the health and ſafety of his body becauſe he loueth ſomething more. For a couetous man though he loue his money, yet he can be content to part with it for bread to nouriſh his body: ſo a ſpirituall man though he loue his life, yet he can be content to loſe it for his ſoules ſaluation. For he loueth himſelfe ſufficiently, who doth his beſt to enioy the chiefeſt and trueſt good. This ſpirituall affection extendeth it ſelfe as farre as, naturall affection, namely to wiues, husbands, children, parents, brethren, coſins, friends, &c. Much is this vrged and preſſed in the Scriptures, as Iſa. 55. 1, 2, 3. Mat. 6. 19, 20, 33. Ioh. 6. 27. 1 Tim. 6. 11, 19.

§. 59. Of euill ſelfe-loue.

The ſelfe-loue which is euill ſwerueth in the

Obiect.

Meaſure.

1. In the Obiect, when it is caſt vpon our corruptions, our luſts, our euill humors: when we affect and loue 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

the luſts thereof.

2. In the Meaſure, when our loue is wholly and only caſt

vpon 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: for it is contrary to the property of true loue, which ſeeketh not her owne, namely to the preiudice of another. This hath the title of Selfe-loue 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, Euery man for himſelfe.

But by diſtinguiſhing the forenamed points we may ſee that notwithſtanding euill ſelf-loue be a moſt deteſtable vice, yet it is both lawfull and commendable to loue ones ſelfe aright.

§. 60. Of the error of Stoicks in condemning all paſſion.

The doatage of Stoicks who would haue all naturall affection 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 vs labour to cheriſh this naturall affection in vs, and to 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 haue our vnderſtandings inlightned (that we may diſcerne

things that differ, and approue that which is excellent) and to haue 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 vnto vs: for as Chriſt ſendeth vs to the fowles of the aire, and lillies of the field to learne of them, ſo the Apoſtle here ſendeth vs to our owne naturall inſtinct. We cannot complaine that we haue no ſchoolemaſter neere vs (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 loue their wiues, ſo let vs all more generally learne to loue one another: for we are all mutuall members of one and the ſame body: and our brother or neighbour is 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 loue 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

himſelfe. It is noted as an euidence that deuils were in the Gadarene, in that he cut himſelfe with ſtones: had not the deuils forced him, he would neuer haue done it.

Hatred is contrary to loue: it being therefore before proued that euery 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.

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 vpon 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 loue 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, haue beaten downe their bodies, and yeelded their liues to be taken away, not accepting deliuerance.

Anſw. That was farre from hatred, and in great loue to themſelues, as was ſhewed before.

§. 63. Of vnnaturall practiſes againſt ones ſelfe.

The forenamed doctrine diſcouereth many practiſes vſed 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

the bloud guſhed out vpon them. Not much vnlike to whom are Popiſh Eremites, Anchorites, Monks flagellants, Grandimontenſes, ſundrie ſorts of Franciſcans, and other Friers, whereof 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 vpon 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 vpon the ſword of the Magiſtrate.

4. The practiſe of them that giue 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 loue (as thy ſelfe) and end their dayes in a moſt horrible 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 haue beene enlightned by Gods word, but alſo the Heathen, who had no other then the light of nature, haue 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 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 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 loue which a man beareth to himſelfe, is noted in two ſuch branches (nouriſheth and cheriſheth) as comprize all needfull things vnder them, ſo as the Apoſtle implieth thereby, that

Nature teacheth all men to prouide ſuch things as are needfull for

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 vpon by Salomon, who in this reſpect 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 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 ſlept, he eat, he reſted, and otherwiſe refreſhed himſelfe.

Obiect. Though he were hungry, and meat prepared for him, yet he refuſed to eat.

Anſw. 1. Forbearing one meale, is no great hinderance of 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 preferre it before my meat. And Saint Paul ſaith, I will very

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 vpon 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 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.

1. Couetous miſers, who ſo doat vpon their wealth, and ſo 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

kept for the owners thereof to their hurt. Daily experience giueth euidence to the truth thereof: for, beſide that ſuch men make their riches to be ſnares, and hinderances, to keepe them from eternall life; they make this preſent life to be very irkſome, filling their heads full of much carking care, and keeping them from quiet reſt. Many in this caſe are ſo beſotted, as, though they haue 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 vpon their buſineſſes, euen the affaires 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 haue 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 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 vpon God, and giuing praiſe vnto him. For if we ſtood not in ſuch need of Gods prouidence, ſhould we ſo oft pray vnto him for his bleſſing: if by the good meanes which he affordeth vnto vs 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 loue: 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 loue?

3. Such as ſever theſe two duties of nature (nouriſhing and 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 haue 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 haue not competent food for themſelues. Theſe fall into two contrarie extremes: into the exceſſe in one thing: and into the defect in another.