The portraiture of the image of God in man: In his three estates, of creation. Restauration. Glorification. Digested into two parts. The first containing, the image of God both in the body and soule of man, and immortality of both: with a description of the severall members of the body, and the two principall faculties of the soule, the understanding and the will; in which consisteth his knowledge, and liberty of his will. The second containing, the passions of man in the concupiscible and irascible part of the soule: his dominion ouer the creatures; also a description of his active and contemplative life; with his conjunct or married estate. Whereunto is annexed an explication of sundry naturall and morall observations for the clearing of divers Scriptures. All set downe by way of collation, and cleared by sundry distinctions, both out of the schoolemen, and moderne writers. The third edition, corrected and enlarged. By I. Weemse, of Lathocker in Scotland, preacher of Christs Gospel.

CHAP. VI. Of the Passions in particular, in the concupiscible appetite.

Of Love.

LOve, is a passion or affection in the concupisci∣ble 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 bet∣ter than me, is not worthy of me. So Math. 10. He that lo∣veth 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.

Naturall love is that love, whereby every thing hath an inclination naturally to the like, as heavie things na∣turally goe downe to the center of the earth: beasts are carried by sense and instinct to their objects, the Pis∣mire in Summer layeth up provision against the Win∣ter, Prov. 6.8. This naturall instinct the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 com∣mandeth 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, the love that seekes his owne profite one∣ly; as when a subject loves his Prince onely 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 dis∣honestie, such was the love which Putiphars wife car∣ried 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, there∣fore 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 vast∣nesse 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 onely for him∣selfe. [Prop.]

Some things wee love for themselves onely, [Illust. 1] some things we love not for themselves, 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 a∣nother end; as a man loves sweet wine for it selfe, be∣cause it is pleasant to his taste, then he understands also that it is good for his health, here he loves it not onely for it selfe, but for his healths sake. But Adam in in∣nocencie loved God onely for himselfe.

Quest. Whether are we to love God more for the moe benefits he bestowes upon us or not?

Answ. Thomas answers thus, God is to be beloved al∣though 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, notes not the finall cause here, but the motive: there∣fore Augustine faith well, Non dilige ad praemium, sedip∣se 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 onely for him∣selfe and for his benefits. Moses and Paul so loved God that they cared not to bee eternally cursed, ra∣ther 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 ex∣ceeding 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 re∣ward, Prov. 11.18. though he were not inriched by the King of Sodome, Gen. 14.22. So that, Abraham loved God onely 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; neither loved he God for another end, but for himselfe; neither loved he God for himselfe and for another end, but onely 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 onely for themselves, and herein they are Epi∣cures. 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 say∣ing is to be approved, who saith, fruimur Deo, & uti∣mur alijs, we enjoy that which wee love for it selfe, but we use that which wee use to another end. But the na∣turall 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, he knew Iehova to bee the true God, and so loved him. But since the fall, he lo∣veth 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 him∣selfe; this inordinate love of a mans selfe breeds con∣tempt 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 be∣gins first at our neighbour, but this is the most sensible note, 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 hea∣then haue 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 some∣things supra nos; secondly, to love some thing, quod nos sumus; 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 be∣fore 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 giue it to him who wants a coate; but he who hath two

coates, let him give one to him who wants a coate; but un∣der 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 often∣times 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 them∣selves, & juxta se, other Angels: what place must the soule of man come into, in their consideration? whe∣ther 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like unto the Angels of God, Math. 22.33. then wee shall be loved of them in our soules, juxta, sed non in∣frase. And as touching our bodies they are beloved of them infrase, because the Angels (saith he) desire pri∣mum 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, and strength, and Christ addeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the effi∣cacie of the minde and the will, Mat. 22.31. and the learned scribe, Mark. 12.31. addeth a fit word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

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; 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, 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, 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 onely concerning the truth. For be∣ing asked of the quantity, he answered onely of the qua∣lity, 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, 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 onely 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 haue an∣swered, 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, [unspec 1] 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; [unspec 2] that those who love dearely, re∣joyce together and are grieved together. Homer descri∣bing Agamemnons affliction, when he was forced to sa∣crifice 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, [unspec 3] that these who love, would wish to be changed and transformed one into another, but be∣cause this transformation cannot be without their de∣struction, 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 conjun∣ction, and most earnestly wish for it.

The fourth note is, [unspec 4] that the man which loveth ano∣ther, not onely loves himselfe, but also his image or pic∣ture, and not onely his reall forme, but also his imagina∣ry: 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; [unspec 5] that those who love converse together, and are as little absent from o∣ther 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 him∣selfe but a little from them, they long wonderfully for his presence againe.

The sixt note is, [unspec 6] he that loveth transports himselfe of∣ten to the place where hee was accustomed to see his friend, hee delights in reading of his letters, and in han∣dling 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 de∣lights in reading of his letters, (the Scriptures:) he de∣lights in eating and tasting these holy monuments and pledges (his Sacraments;) which the Lord hath left be∣hind him, as tokens of his love untill he come againe.

The seventh note is, when there is any thing, [unspec 7] 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 wonder∣full 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 bo∣dy 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 neigh∣bours 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 belo∣ved.

We may not follow the Phisitians then, who pre∣scribe 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, 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: mis∣interpreting these words, Math. 19. Many are made Eunuches for the Kingdome of God, taking them lit∣terally, when they are to bee understood metaphori∣cally.

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. 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; whip∣ping 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 be∣long 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 haue 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. mor∣tifie 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 ne∣cessary food: much lesse will he haue 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 ae∣quali; we are to preferre the greater good of our neigh∣bour, 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, or for our sufficiency, or for our superflui∣ty. For necessity, things serve for the maintenance of our life; utility, for our vocation; sufficiencie, for our de∣lectation; 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 suf∣ficiency; 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 su∣perfluity, 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. His reason is, because the hatred of some of our neigh∣bours, 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 neigh∣bours; 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, 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 appre∣tiativè, 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, objectivè; For he that doth most his will, are his bro∣ther and sister, Math. 12.50.

So that we come under a threefold consideration of Christ here; for he is considered as God; as Media∣tor 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 o∣ther 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 be∣nefits; yea, than him that hath delivered us from death: Dijs & parentibus non possunt reddi aequalia. This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the young Storkes uphold the old when they are flying. Hence comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, as the fathers have sustained the children, so should the chil∣dren the fathers againe.

The Hebrewes say, What is the honor that the chil∣dren owe unto their parents? They owe to them main∣tenance, 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, Ho∣nour the Lord with thy substance, and, Honour thy father and mother: thou art to honour God with thy substance, if thou haue any substance; but thou art to honour thy parents, whether thou haue 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 Le∣vit. 10.3.

Wee are to love our Parents more than our Children in giving them honor, 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 pa∣renti 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 loue their children even from their Cradle: but the children love not their fathers, till they be come to the yeeres of dis∣cretion; for the more old that love is, the more perfect it is

Wee are more bound to love our father than our mo∣ther: [Prop.] 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 fa∣thers.

As we are to preferre our owne temporary life to our neighbours life, so also we are to preferre our owne spi∣rituall 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 neigh∣bour, for the which we are bound to give our tempora∣ry life?

Answ. There is a threefold necessity: first that which is not an urgent necessity: secondly, that which is an ur∣gent necessity: Thirdly, that which is an extreme necessi∣tie.

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 peo∣ple 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 spiri∣tuall life of our neighbour, [Conseq. 2] but in case of extreme neces∣sity, 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? Na∣varrus holds, that this child being in a spirituall immi∣nent 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; but onely the contempt of it; therefore this case of necessity is but an imaginary necessity, and if a man in this case would ha∣zard 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 de∣sire his owne salvation, appretiativè; as if it were neces∣sarie 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 obje∣ctivè, 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 salvati∣on 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: but the unregenerate now, they think it is love sufficient if they hate not their neighbour. Others (as the Phari∣sies) 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; not onely him who is his next neighbour called vicinus or his doore neighbour, or him who is neere in friend∣ship or blood to him: but him who is neere in nature to him, being his owne flesh: therefore the Apostle ex∣pounding these words, Luk. 10.27, Thou shalt love thy neighbour: expounds thy neighbour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 13.8. a∣ny 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 e∣nemies 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 scrip∣ture 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 pri∣vate enemies: or as Gods enemies, and to his Church Secondly, wee must distinguish betwixt our owne pri∣vate cause, and Gods cause. Thirdly, we must distin∣guish 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 hurt∣full 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 onely 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 neigh∣bour, one sort of love or not?

Answ. It is one sort of love; the formall object of our love in this life is God, because all things are re∣duced to God by love; the materiall object of our love is our neighbour, 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 per∣verse 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 affecti∣ons from things beloved, to consider seriously, what ar∣guments 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 re∣membred what fearefull consequence would have fol∣lowed: 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 ob∣jects, 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.

Notes

• Amor est voluntarius quidam affectus, quám coniunctissimè re quae bona judicatur, fruendi.
• Triplex amor, emanans, imperdius, & elicitus.
• Triplex 〈◊〉〈◊〉, quaerens vtile, lascivus, & pur••••.
• Amor propter se, & propter aliud.
• 2.2. q. 24. art. 3.
• Super Iob. serm. 3.
• A collation betwixt the innocent, and old Adam.
• Duplex amor, 1. judicis particulari, 2 judicio universali.
• Duplex amor, a posteri∣ori, et a priori.
• Lib. 1, de doct. Christ. cap. 5. Gradus amoris sunt, 1. amare supra nos 2 quod nos sumus 3. juxta nos. 4. infra nos.
• Duplex praemium ange∣lorum; primum, & se∣cundum.
• Nihil amandum supra, juxta, contra, aut aequa∣le Deo.
• A collation betwixt the innocent, and old Adam.
• Duplex amor, intensi∣vus, & appretiativus.
• A collation betwixt the innocent, and re∣newed Adam.
• A collation betwixt the renned and glori∣fied Adam.
• Forma realis & imagi∣naria.
• Cap. 23. Num. 19.
• Thom. 2.2. quaest. 66. art. 3.
• Ad quatuor in serviunt temporaria, propter ne∣cessitatem, propter suf∣ficientiam, propter uti∣litatem, & propter su∣perfluitatem.
• Amor est tum in affectu, tum in effectu.
• Amor objectivu•• & appretiarivus.
• Duplex ratio amoris, objecti, & originis.
• Arist. lib. 8. Ethic.
• Arist. lib. Ethic.
• How a man is to pre∣ferre himselfe to his neighbour in tempo∣rall things.
• Triplex necessitas, gra∣vis, non gravis, et ex∣trema.
• How we are to pre∣ferre our neighbour to our selues in spirituall things.
• Aliquid amatur obje∣ctivè, et appretiativè.
• A collation betwixt the innocent, first, and old Adam.
• A Collation betwixt the old and renewed Adam.
• Objectum amoris vel est formale, vel materiale.
• Vno habitu charitat is diligimus, deum & proximum licet actu distinguantur.