both of the Understanding and Will that is of the Understanding as it is an Assent of the Will as it is voluntary for Faith is a willing assent of the soul Qu. 13. How manifold is the Act of Faith Answ Threefold for I. There is the Faith of reliance whereby a soul doth rely upon God in Christ II. There is the Faith of assurance whereby a man is perswaded of Gods love towards him and his love to God and that he is the child of God III. There is the Faith of acknowledgement whereby a man doth own and acknowledge the cause and truth of Christ but of this more by and by Qu. 18. Qu. 14. Who or what are the Causes of true Faith Answ 1. The principal efficient cause is God the Father who in the Son by the holy Ghost begets and nourishes Faith in our hearts John 6.29 Rom. 12.3 Gal. 5.22 Eph. 2.8 Phil. 1.29 Hebr. 12.2 As the river cometh from the fountain so Faith cometh from the Lord. Fides appellata est ab eo quod sit duae syllabae sonant quum dicitur fides prima syllaba est à facto secunda à Deo August Serm. 22. Note here How God doth work Faith in us or What the work of God is concerning our Faith viz. First God in massa corrupta praevisa seeing man subject to a total and final curse and destruction out of his Love to mankind desired to save some and to that end decreed Christ for them this is called The purpose of God Rom 8.28 Secondly God did of his free mercy in Christ ordain some to salvation in this order I. He did take notice of so many as he would save in his particular wisdom Rom. 8.29 II. He did predestinate them so known unto salvation by Christ freely having no respect to any thing in us or to be done by us III. These in time he doth call by the Gospel without and by his Spirit within begetting Faith in them IV. After they believe he doth seal them unto salvation Ephes 1 1â— that is doth justfie them Rom. 8.30 Answ 2. The meritorious cause of Faith is Christ for as we are elected unto salvation in Christ so we are saved by Faith in Christ which is wrought in us by the Spirit for Christs sake Answ 3. The ministerial cause is the holy Spirit of God Rom. 8.15 Gal. 5.22 for he enlightneth the mind and makes it to understand the word and moveth the will making it to assent unto the word once understood Answ 4. The moving cause is Gods Decree Act. 13.48 5 The instrumental cause is either I. The preaching of the word Zach. 8.23 Joh. 1â— 8.20 Rom. 10.14.17 1 Cor. 3.6 Eph. 2.20 Col. 1.6 7. 1 Tim. 3.15 or II. Miracles wrougâ—â— John 2.3 6. The material caâ—â—e or subject wherein it remaineth is the Vnderstanding and Will of man Luk 24.45 Eph. 4.23 Acts 16.14 Rom. 10.10 The material cause whereof it is made is none for Faith is wrought by the sole and alone motion and efficacy of the holy Spirit working by the word whereby the mind is enlightned for the understanding and the Will is moved for the assenting unto and acquiescing in the word of God 7. The formal cause is not Love though Faith works by Love Galat. 5.6 no more then the body is the form of the soul because the soul works by the body but the formal cause is trust and confidence whereby Christ being acknowledged with his benefits is apprehended and applyed 1 Cor 2.2 2 Cor. 4.14 8. The final cause is I. The glory of God or the celebration of his truth justice bounty and mercy which he hath shewed in the sending of his Son and in the giving of Faith in him II. Our Justification and salvation or that we may receive the blessings which are promised in the word Qu. 15. How many things are there in Faith Answ Three I. An aptness or readiness to believe II. An ability of adhering and laying hold upon God III. An actual fastning upon him by a lively Faith The first of these is like unto earth The second is plain earth wherein the Tree is planted The third is the fruit which springs upon this Tree The first of these is taken away by infidelity The second by the sin against the holy Ghost The third by every sin they being no fruits of Faith Qu. 16. How many things are observable in true Faith Answ Two the Object and the Act. Qu. 17. What or how manifold is the Object of true Faith Answ Threefold for I. Faith looks upon temporal and corporal blessings especially those which belong to the exornation conservation and consolation of this life as outward peace health food and prosperity in what we take in hand II. Faith looks unto and upon spiritual things as remission reconciliation righteousness peace joy the gifts of the holy Ghost life eternal and the like III. The adequate object of true Faith is Christ or the Gospel or the promises or Christ revealed in the promises of the Gospel Qu. 18. How manifold is the Act of Faith Answ Fourfold viz. Knowledge Judgement Discerning Apprehension or Application First the initial Act of Faith is the knowledge and understanding of the Gospel and the heads thereof viz. of Christ and of his natures offices and benefits If it be here objected I. That knowledge is the subsequent reward of Faith as Psal 119.66 And II. That this is the difference between Faith and knowledge viz that knowledge is founded and built upon some reason but Faith upon some authority And III. That the Love of Christ which is apprehended by Faith passeth knowledge Eph. 3.19 Then I thus distinguish of knowledge 1. There is a weak knowledge whereby we understand such things as are revealed unto us in the Word 2. There is a perspicuous and clear knowledge whereby we understand the things themselves and apprehend them as they are Now the former precedes Faith and the latter follows in the life to come for before we believe the Doctrine of the Trinity the hypostatical union c. we ought to know that such things are revealed in the word although the things themselves exceed and pass our understanding Secondly The next Act of Faith is Judgement and that both of the truth and goodness of the Gospel for as S. Paul saith Rom. 7. I assent unto the Law that it is good so much more doth Faith assent unto the Gospel that it is true and good Thirdly Another Act of Faith is Adjudication when our understandings do conceive and imagine that the promises of the Gospel belong particularly unto us Fourthly The last Act of Faith is Apprehension and Application when apprehending and laying hold upon the promises we apply them unto our selves or when the understanding doth adjudge or conceive that the promises belong unto us then the Will doth apprehend the Promises and that with joy John 1.12 1 Tim. 1.15 Hebr. 11.13 Qu. 19. How many things are observable in
certitudo absentium supra opinionem infra scientiam constituta Hugo Qu. 3. VVhat is the difference between presumption and a true assurance of salvation Answ They differ thus and in these things I. Presumption is natural and from the very womb but this assurance is supernatural II. Presumption is in those who make no account of the ordinary means of salvation but this assurance comes by the reverend and careful hearing of Gods Word III. Presumption is in them who use not to call upon the name of the Lord but this assurance of salvation is joyned with that Spirit of Adoption which is the Spirit of prayer Rom. 8.26 IV. Presumption is joyned with loosness of life but this assurance brings alwayes along with it a happy change and alteration of conversation V. Presumption is peremptory without doubting but there is a weak assurance which is mixt with some doubtings Psal 77.7 8. Mark 6.24 Luke 17.5 VI. Presumption will give a man slip in the time of sickness and hour of death but this assurance will then stick by him and afford him comfort Isa 38.3 Qu. 4. VVhat is the difference between Faith and Sense Answ 1. Faith is like a true Clock or VVatch which will shew us the hour and time both by day and night Iob 19.25 26. that is in the time of affliction and adversity yea in the time of peace and prosperity it will direct us 2. Sense is like the Dial it can neither shew the hour by night nor by day if a cloud do but interpose it self between the Sun and us Sense comforts and believes only when it sees as follows afterwards Qu. 5. How do Faith Hope and Love differ Answ Faith considereth things as true Hope as hard but possible and proper to us Love as good for us Qâ— 6. How is Divine Faith distinguished from Opinion and Humane Faith Answ 1. Divine Faith cleaves to the testimony of the word 1 Iohn 5.9 10. 2. Divine Faith is alwayes conioyned unto and accompanied with a pious love unto God Ro. 4.20 3. Divine Faith overcomes the world Rom. 4.18 1 Iohn 5.4 Qu. 7. How or wherein do Faith and Hope agree Answ 1. In this that they both respect the same benefits and therefore Heb. 11.1 Faith is said to be of things hoped for and thus we both believe and hope for the resurrection of the body and life everlasting And 2. In this that they are mutually joyned in an inseparable bond for he who by Faith is certain of the present good will of God towards him is also in Hope certain of his good will to come because God doth not change Qu. 8. How do Faith and Hope differ Answ 1. I might answer more briefly that they differ in these five things I. Faith respecteth Verbum rei the word of the thing Hâ—pe hath respect unto Rem verbi the thing of the word or that which the word promiseth II. God as the first truth is that which Faith leans unto God as the chiefest good is that which Hope looks towards III. Faith looks mainly at the authority and truth of the promiser Hope chiefly at the mercy and goodness of the promise IV. Faith looks only upon the object as present Hope looks upon it object as future V. The object of Faith is all divine truth promises threatnings good and evil but the object of hope is only the promise and good Or Answ 2. I may answer more fully That Faith and Hope differ three manner of wayes viz. in their Object Order and Office First they differ in their Object which is twofold I. Faith hath for its Ob ect things past present and to come but Hope only looketh upon suture things We believe that the world had a beginning and shall have an end and hath now a being We believe that Christ was dead is now in heaven and shall come unto judgement But we cannot hope for things that are past they being irrevocable and hope that is seen is no hope Rom. 8.24 and therefore we hope only for things to come II. Faith hath for its Object the word of God for we believe both the promises and threatnings thereof and the rewards and punishments laid down therein yea whatsoever is contained in the word but we hope only for things desirable The Object of Faith is good and bad for we as well believe that there is a hell as a heaven that there are Devils as well as Angels and eternal torments as well as everlasting happiness but the obâ—ect of hope is only good for we feaâ— that which is evil and hope only for that which is good or at least which we suppose to be good Secondly they differ in Order for Faith is the cause of hope hope the thing caused by Faith Faith is the ground and foundation of hope Heb. 11.1 and therefore precedeth it and hope doth always follow after faith whence if there be no faith there can be no hope Faith begets hope for by believing the forgiveness of our sins and Gods promises for the present we are encouraged to expect and 〈◊〉 â—or all future mercies or When faith believes the Promises it so believes them that withal it begets hâ—pe in us whereby we patiently wait and expect until the Lords dâ—â— and appointed time comes when he will perform â—ccomplish and make good his promises unto us Thirdly they differ in their Offices For I. The Office of fa th is to apprehend the promises of things to come but hope relieth on the things promised Rom. 8.24 1 Iohn 3.2 II. The Office of faith is to believe future mercies as the resurrection of the body and life everlasting as present in Gods Promises which it applies unto us but the Office of hope is to expect them as absent III. The Office of faith is to tell or teach us what we must believe but hope telleth us How we must with patience tarry wait expect and look for what we believe IV. The Office of hope is to sustain support and confirm faith from whence it springs that is 1. Hope holds fast faith lest by running too fast or making too much haste it should fall headlong when God defers the accomplishment of his promises which faith apprehends 2. Hope confirms faith lest it should stagger or doubt of the promises yea keeps faith when it doth doubt and stagger 3. Hope leads faith unto his last and principal scope and mark yea nourisheth cherisheth and restoreth it that it fail not Faith is the parent of hope and hope like a good child helps to relieve its Father Faith in the time of need whence the Apostle saith of the faithful 1 Cor. 15.19 That if they had hope only in this life they were of all men most miserable For what availeth it a man in misery to believe eternal life if he had not hope in time to obtain it and therewith freedom and redemption from distress But we have therefore comfort in believing because we have hope of
fructifies true repentance and conversion is from Love and Love is from faith because it perswades that Christ is ours And II. Knowledge without faith makes us more indocible for an ignorant man is more easily perswaded to that which is good then a worldly wise man who is conceited of his own knowledge and wisdom and therefore III. Knowledge without faith is so far from helping or profiting us that it brings a greater judgement upon us Answ 3. Without Faith no man can gain Christ or the Love of Christ or until we believe in Christ we can neither be assured of his presence with us nor of his love to us nor of any interest in him Habak 2.4 Mark 3.5.6.5 Iohn 1.12 and 3.15 16 18 36. Acts 8.37 Rom. 1.7 c. unto 3.28 Gal. 3.11 4. Without Faith there can be no salvation or except we believe we cannot be saved Anima si credit est ad vitam immortalis si non credit ad poenam indissolubilis August If the soul believe in Christ it shall be preserved for ever in everlasting blessedness But if it be without belief it shall remain for ever in infernal wretchedness Fides religionis catholicae lumen est animae ostium vitae fundamentum salutis aeternae Chrysost in symbol That it is faith only which giveth salvation or that there can be no salvation without faith doth appear I. From these Scriptures Iohn 3.36 6 40 47. Rom. 3.22 25.11 20. 2 Cor. 1.24 Gal. 2.20 And II. From hence because we are absolved not by defending or pleading that we are just or righteous for if we should so say we should lye 1 Ioh. 1.8 but by proving our pardon and remission 1 Cor. 6.10 Psal 32.1 Tit. 3.3 c. Now neither our merits nor any thing that is ours can prove unto us That our sins are pardoned or procure unto us the remission and pardon of them And III. Christ is to be gained and apprehended Rom. 13.13 Now faith is the hand that apprehends him and the Anchor that lays hold upon him And IV. It is thus further cleared because other vertues graces and gifts are the fruits of faith as hope joy and the like and serve to confirm corroborate and augment faith 2 Cor. 10.15 And V. Because no works done out of faith can avail us unto eternal life A man void of faith may 1. Lament his sins committed as Cain Judas and Ahab did And 2. He may be true in his words and promises though he lose by it And 3. He may be charitable to the poor and rich in charitable works 1 Cor. 13.2 And 4. He may profess the truth and joyn himself to the society of Gods children as did Simon Magus Acts 8 and Saul when he prophesied 1 Sam. And 5. He may reverence the Word of God as Herod did Marke 6.20 All these and much more a man may do and yet not be one whit benefited thereby unto salvation because they may be in a man in his natural condition Qu. 28. How doth faith save us Answ 1. We are saved diversly For I. God the Father saves us primarily And II. God the Son saves us meritoriously And III. The Gospel of Christ saves us declaratively 1 Cor. 1.18 21. And IV. The Ministers of the Gospel save us instrumentally 1 Tim. 4.15 These are generals Answ 2. That saves us which adjoyns us unto Christ and engrafts us into him viz. which reveals Christ unto us Here are two actions viz. I. An immediate action but secondary namely faith whereby we apprehend Christ And II. A mediate action but principal namely the holy Spirit who teacheth us within to believe Rom. 8.16 And therefore we must say That the first cause of salvation is the work of grace in us but this work is neither righteousness nor joy but peace which ariseth from faith shewing unto us our reconciliation unto God Rom. 14.17 Answ 3. For the better understanding of the causality and order of our salvation observe three things I. Faith causeth righteousness as the tree the fruit and joy springs from them both II. This fruit of faith cannot give faith but only confirm it that is it encreaseth faith in him who hath it but doth not give it unto him who hath it not And III. Salvation and grace is wrought in this order at least ordinarily viz. 1. Faith is infused into the heart 2. Then there is a sincere desire to obey God and that in newness of life And 3. Then comes strength of grace which doth so raign that sin cannot domineer within or over us And 4. Then faith comes to be strong and certain and is both the beginning and ending 2 Cor. 10.15 And 5. Then from hence comes joy unspeakable and glorious Rom. 14.17 And therefore we may say that the work of grace in us saves us but I. We must not exclude faith neither say That the work of grace besides faith or over and above faith saves us But II. That grace working by faith saves us and this is consonant to the whole course of Scripture Qu. 29. When or wherein is Faith necessary Answ 1. In prayer or when we pray Mat. 21.22 2. When we hear the word preached Rom. 1.16 Heb. 4.2 3. When we are in any distress danger tribulation or trouble either by reason of enemies or evils Heb. 11. For illos Si fractus illabatur orbis Impavidos ferient ruinae Horac Those who trust in the Lord shall be free from the fear of evil even in evil times and from the malice of foes Suetonius Tranquillus telleth us that Titus the Emperour being advertised that the Consuls would kill him and usurp his Empire answered Even as without the divine will and providence I could never have possessed the Imperial crown so without their permission and sufferance it lieth in no mans power to deprive me of it for to us men it belongeth only to keep the Imperial jurisdiction and to the Gods alone to give and defend it Marcus Antonius would not believe that Avidius Crassus would ever have deposed him and his reason was Because the Gods had greater care of him then to let Crassus wrong him undeservedly Thus David Psal 11.1 I have put my trust in the Lord why say ye then unto my soul Flie as a fowl unto the mountains as if he would say True faith expels fear Qu. 30. How is true faith to be proved tried or approved Answ 1. By Examination 2 Cor. 13.5 2. By affliction Jam. 1.3 1 Pet. 1.7 3. By our Love and affection unto the Word Psal 119 81 97 111 113 131. For I. The word is the object of faith and the means both to beget and nourish it Rom. 10.15 1 Pet. 2.2 And II. Faith covets and desires to be wise unto that which is good and this the word works Psa 119.98 c. For 1. It teacheth us to obey Psal 119.9 105 133. And 2. It leads and brings us to God Christ and to the knowledge of heaven our Countrey 3.
hearts are purged and purified Acts 15.9 And XI It justifies us before God Gen. 15.6 Habak 2.4 Rom. 1.17 3.22 25 30.4.5 24 5.1 And XII It makes us the children of God Gal. 3.26 And XIII It distinguisheth us from the children of wrath In ipsâ distinguuntur filii Dei à filiis Diaboli filii lucis à filiis tenebrarum August By faith the Sons of God are distinguished from the Sons of Sathan and the sons of light from the sons of darkness And XIV Faith makes us like Bees in whom four things are very remarkable 1. They make no strangers Denizons 2. They bring home store of wealth but transport or export little 3. They harbour no sluggish Droans 4. They go forth well furnished with wing and sting for offence and defence Thus those who are endued with faith I. Will not suffer any strange lusts to harbour in their lives or hearts II. They improve their talents and encrease their gifts and graces not hiding them in a napkin much less spending them in the service of sin and Sathan III. They are enemies to sluggishness and sloathfulness in Gods service desiring that all that is in them may praise and serve the Lord Râ—m 12.1 1 Cor. 6.20 IV. They labour to put on the whole armour of a Christian whereby they may be enabled both to defend themselves to offend their foes and to work out their own salvation with fear and trembling Eph. 6.13 c. Fourthly Some Benefits Fruits c. of faith are Eternal for if we believe in Christ we shall have life eternal through his Name Mark 16.6 John 6.47.20.31 Acts 16.31 1 Tim. 6.2 or faith saves our souls Luk. 7.50.8.12 Eph. 2.8 1 Pet. 1.9 I will conclude this question thus Faith saves the sinner scares the Devil overcometh the world makes our sacrifices welcome commands the Sun and brings salvation to man Nullae majores divitiae nulli thesauri nulli honores nulla hujus mundi major est substantia quam est fides catholica quae peccatores homines salvat caecos illuminat infirmos curat catechumenos bapizat fideles â—ustificat poenitentes reparat justos augmentat martyres coronat clericos ordinat sacerdotes consecrat in aeterna haereditate cum sanctis Angelis collocat August de verbis Dom. Qu 42. Wherein doth the happiness of those who are endued with true faith consist Answ In these seven things which follow viz. First That the true knowledge of the truth belongs only unto them John 6.37 For I. Christ will only teach his not the world II. Christ only can teach the saving truth it being a mysterie revealed only by Christ III. Those who believe not do not hunger after nor labour for this knowledge and so they are destitute of it because they regard it not And Secondly That a blessing alwayes goes along with them and that not only I. In regard of themselves as was shewed in the fore going question but also II. In regard of others as Egypt was blessed for Israel Potaphar for Joseph Laban for Jacob Zoar for Lot and the woman for Elias 1 King 17.14 And Thirdly That they may certainly believe even in temporal things Gen. 50.25 Acts 27.22 25. Phil. 1.25 For I. The nature of faith is to be certain and it apprehends and applies temporal things yea all things And II. Faith is founded upon the truth fidelity and particular providence of God which ordereth disposeth ruleth and governeth all things Job 1.21 And III. The faithful are not led by sense but dare boldly trust God further then they can see him Rom. 8.24 2 Cor. 4.18 And Fourthly That the holy Spirit is given unto them Isa 44.3 Jer. 32.39 Ezek. 11.19 Joel 2.28 John 7.38 Acts 2.17 1 Cor. 3.16.6.19 For I. We can do nothing of our selves but as we are enabled by Christ Rom. 8.9 And II. Christ is not in us in his own person but by his Spirit 2 Cor. 13.5 By whom he bestows these inestimable blessings upon the faithful viz. 1. He preserves them from sin 1 Iohn 3.9 2. He gives grace unto them 1 Cor. 12.11 1 John 2.27 3. He corroborates grace in them Ephes 3.16 4. He begets faith in them Gal. 4.6 5. He seals them Eph. 1.13 6. He infuseth the love of God into their hearts Rom. 5.5 7. He comforts them in temptation and tribulation John 14 16. 8. He teacheth them so to speak that their adversaries know not how to oppose them Acts 6.10 9. He teacheth the hidden things of God unto them 1 Cor. 2.12 And Fifthly That their spiritual felicity is subject to no mutability or change For I. In heaven their life is eternal Isa 9 6.25.8 Dan. 7.14.22 2. II. The death of the wicked will be eternal Mat. 25.41 46. 2 Pet. 2.17 Jude 13. III. The distribution of grace is eternal for whom he loves he loves unto the end John 13.1 Rom. 11.29 1 Cor. 1.8 Phil. 1.6 Sixthly That they are safe and secure from perishing everlastingly John 3.16.6.39.17.12.18.9 For I. If they look up unto God then they see to their great comfort 1. That God is most faithful and true in all the promises he hath made unto them Hebr. 10.23 1 Cor. 1.9 Tit. 1.2 1 Thes 5.24 Heb. 6.10 And 2. That God is omnipotent able to defend and keep them and to perform his promises Ioh. 10.29 Rom. 14.4 And 3. That God is omniscient and knows all things 1 Cor. 8.3 2 Tim. 2.19 II. If they look into the promises there they find 1. That all their former sins are remitted and pardoned Ezek. 18.22 Acts 2.38.3.19 And 2. That not only are their sins pardoned but their persons also are reconciled unto God in Christ 2 Cor. 5.19 Eph. 2.13 And 3. That if they sin hereafter they shall be pardoned Psal 89.32 33. 1 Iohn 2.2 And 4. That they shall be protected from a final and total relapse Iohn 10.28 Rom. 8.31 34. 14.4 1 Cor. 1.8 Phil. 1.6 1 Iohn 2.27.3.19 Seventhly That they shall certainly be saved at the last Iohn 3.19 or that undoubtedly they shall come to life eternal in the end God hath divided the two worlds with his children giving them a crown of thorns here and reserving a crown of glory for them hereafter Luke 16.25 Rom. 8.17 1 Cor. 15.19 58. 2 Thes 1.5.7 Hebr. 6.10 Vincentius observes four lives viz. I. A corporal life II. A spiritual life III. A celestial life i. e. A life after death in soul And IV. An eternal life after the Resurrection Indeed there are but three sorts of Lives viz. 1. A corporal life which is so full of gall and wormwood that is all manner of temporal evils that it deserves the name of death rather then life And 2. A spiritual life which is a little sweetned for what is gracious to the spirit is grievous to the flesh And 3. An eternal life which is unspeakably joyous and delightful 1 Cor. 2.9 The first life is given for our suffering or sorrow The second for our
1. Righteousness Gal. 5.5 2. Christian courage and magnanimity Psalm 31.24 3. Prayer Psalm 119.147 4. Patience Lament 3.26 Rom. 12.12 1 Thess 1.3 5. Spiritual experience Rom. 5.4 6. Faith 1 Pet. 1.21 7. Rejoycing Prov. 10.28 Heb. 3.6 8. Confidence Psalm 119.116 Qu. 28. What are the notes marks and signs of spiritual hope Answ 1. It adheres and trusts soly to the grace of God and his free promises Heb. 11.1 1 Pet. 1.13 2. It begets in us a care and desire in all things to please God 1 John 3.3 3. It diligently uses those means which God hath appointed tor the obtaining the thing hoped for and abstains from the use of all unlawful and unwarrantable means Heb. 10.23 24 25. 4. It depends not upon any means but only upon God who can work by or without those Hest 4.14 Qu 2â— What things are contrary unto true hope Answ 1. Despair of mercy 2. Doubtings of the blessings to come which are expressed in the word 3. Carnal security and a neglect of the use of the means appointed for the obtaining of the thing hoped for 4. Shame of face or confusion in regard of the event is opposed to hope Psalm 25 2 3. Note here the certainty of faith is opposed to errour but the certainty of hope is opposed to distrust and as in this they differ so in this they are alike That either of them is firm and certain for faith establisheth the understand ng lest it should not believe and hope establisheth the affection lest it should distrust Qu 30. Who are too blame in regard of Hope Answ 1. Those who prefer worldly enjoyments before spiritual hope Bias said He who will lose a favour for a hope hath small â—tore of wisdom the proverb saith A bird in hand is worth two in the bush Bion saith He who supposeth to thrive by hope may happen to beg in misery and most men choose present enjoyments before future hopes the pleasures of sin and profits of the world before the hope of the pleasures at Gods right hand for ever and ever 2. Those are too blame who hope in the creatures for to put our confidence in the creature is to despair of the Creator De Creatore desperare est spem in creatura ponere Gregor in Mor. lib. 3. And 3. Those who hope in God while they are wicked for vain is that hope which doth not fear God they onely hoping well who are good De spe incassum praesumit qui timere Deum in suis operibus temnit Greg. in mor. as Socrates was wont to say Spem malam nihil aliud esse quam pessimum viae ducem ad gravissima quaeque peccata Stob. serm 109. So indeed for a man to hope well in evil-doing makes him neglect to do good and encourageth him in evil Qu. 31. VVhat may we learn from or concerning Hope An. 1. That Hope is a thing which is appropriate unto man alone for beasts have no hope at all looking onely at things present And 2. That hope grounded on God never faileth but built on the world never thriveth And 3. That hope of life is vanity hope of death is life and the life of hope is true piety and vertue And 4. That sweet words and fair promises beget hope large protestations nourish it and contempt kills it And 5. We may learn that true spiritual hope cannot be without faith Spes sine fide quomodo esse pâ—ssit non invâ—nio nemâ— enim se sperat posse assâ—qui quod non esse câ—edit August How can hope be without faith seeing a man cannot hope to possess or enjoy that which he doth not believe is Fides credit spes charitas crant sed sine fide esse non possunt at per haec sides orat August in Enchirid. Faith believes hope and love pray but these cannot be without faith and by these faith prayes Qu. 32. VVhat is required or what is the duty of all in regard of this grace and vertue of spiritual hope Ans To labour diligently for the full assurance of hope Heb. 6.11 When Alexander passed into Asia he gave large Donatives to his Captains and other principal men of vertue insomuch as Parmenio asked him Sir what do you keep for your self He answered Hope Wincelais King of Hungary being driven out of his Kingdom and forsaken of his own oftentimes used to say The hope I had in men hindred me from putting my trust in God but now my hope being wholly in him I assure my self that he will help me by his divine goodness as indeed it fell out not long after he being re-established in his Estate and Dignity Thus by hope we are saved and therefore we must hope for good by a good hope Qu. 33. Whether may hope be certain or Whether is there certainty in hope An. 1. Sometimes I confess Hope is contrary and uncertain men oftentimes hoping one thing and another coming to pass For I. Sometimes that which men hope will be for their salvation turns to their destruction as Rom. 11.9 Let their table be made a snare and a not for a recompence unto them Christ here by the mouth of the Prophet wisheth that which came upon the Jews that is that as Birds are taken whereas they think to find food so the Law which the Jews of a blind zeal preferred before the Gospel thinking to have salvation by it should turn to their destruction II. Sometimes a man hopes for one thing and a better comes to pass Saul hoped by his seeking to find his Fathers Asses but found a Kingdom Phalaris the Theban being grievously sick of a disease in his lungs would needs enter into battel with his enemies hoping to be slain therein and so to be released from his pain in the battel he was sore wounded with a Spear and hoped it had been mortal but he was cured of his wound and eased of and freed from his former malady by the wound received Mamilius Bubulus King of Hetruria received in a battel a wound with an arrow which entred his body up to the feathers and being drawn out the head thereof remained still in the flesh being something recovered of his wound he went to hunt a Hart hoping to cheer and refresh himself thereby but in his hunting he fell into a ditch and his horse upon him and thereby the Arrow-head which was left in his body was forced out and it being voided out he became afterwards more healthful then ever he was III. Sometimes a man hopes for one thing and a worse comes to pass as Cornelius Rufus being very weary laid him down to sleep hoping to ease and refresh himself thereby but in his sleep the faculty or sense of seeing was taken away from him and he became all his days blind Lucian in his Dialogues tells us of a Cobler who being invited to a rich mans house and seeing much plate dreamed the next night that he was his heir and enjoyed it all
residences in corde in ore in apere in the heart by loving and affecting in the dead by well doing and relieving and in word by instructing and reproving Qu. 38. What are the Marks Signs and Properties of Love Answ As one knows not a Musician but either by his voyce or by the touching and handling of his instrument even so he cannot be reputed a true and perfect Lover except he make it known by the testimony of the true signs belonging to love These signs are 1. Love is full of fear Res est solliciti plena timoris amor Love that is dear Is full of fear The French say Amour ne fut jamais ou sans Peur ou saus pleurs Love never was without both fear and tears Love is full of fear that is I. Is afraid to offend the party beloved II. Is afraid to lose the love of the party beloved And III. Is afraid lest any occasion of difference should be given between him and his beloved Discipulus plus amat Christum quam timet gehennam Bern. The servants of Christ love him more then they fear hell and fear him out of true love 2. Another sign is this Love is always thinking pondering ruminating and remembring the party beloved Anima Amatoris est in re amata Aquin. the desire of the lover is towards the party beloved as the needle of the Compass is towards the north The soul of man entangled and set on fire with love dyeth in his own body and liveth in another Plato A man travelling into far forreign parts left his wife a precious jewel as a token of his love to remember her of him in his absence she loved often to look upon her jewel but forgot her husband her jewel was oft in her hand but her husband seldom in her heart and far from the desire of her thoughts this argued that she loved her jewel more then her husband for if the Passionate Lover sail love is his Pilot if he walk love is his companion if he sleep love is his pillow Pondus meum amor meus where we love there we like if it be earth there we rest if heaven thither we aim For where our treasure is there is our heart Mat. 6.21 Machina mentis est vis amoris Love draws us to our liking if heavenly upwards if earthly downwards 3. Another sign is this Love sings always loth to depart and cannot with any patience bear the absence or departure of the beloved We bewray out love more by grief in parting with any good then by our joy in partaking of it Love goes to love as school-boys from their books But love from love toward school with heavy looks Perdiccas for the love he bare to Alexander refused a great revenue in Macedonia following him in his wars in Asia Plutar. he would part with his possessions rather then the person of him whom so dearly he loved Quanto gratiorem experta est persentiam tanto molestiorem sensit absentiam Bern. 4. Another sign is this that the party loving cannot endure to hear the party beloved to be evil spoken of Men by duels and quarrels will hazard their lives to revenge a disgraceful word against themselves or their female Loves but can endure to hear God blasphemed without any rising of their blood at all which shews that most men love their lusts and themselves more then God Plato said The man who loveth with his heart neither in absence forgetteth neither in presence becometh negligent neither serveth for profit nor loveth for gain and finally defendeth the case of his friend as his own 5. Another sign is this love bewails the miseries of the party beloved according to that of Euripides That which with the heart is loved with the heart is lamented And 6. When we never think we love enough as the Papists say that Fryer Giles companion to St. Francis wept bitterly because Amor non amatur as the Author saith he could not love God so heartily as he was beloved of him And 7. Love me and love my dog a sign of love is to love those who are loved by the party who is beloved He who loveth the father will love the son he who loveth the King will love his servant and he who loveth Christ will love his members 8. Another sign of love is this the person loving will hazard yea lay down his life for the good or at the command of the party beloved When Dionysius the Tyrant said in the presence of Xenocrates to Plato I will cause some to cut off thy head Xenocrates said But they shall not except they take away mine first Eros the servant of Antonius having promised to kill his master when he requested him drew his sword his master remembering him of his promise and holding it as if he would have killed him turned his masters head aside and then thrust the sword into his own body Plutarc He who desireth clear water must dig deep he who longeth for sweet musick must strain Art as well as the strings to the highest and who seeketh to win or desireth to shew love must stretch his labour and hazard his life 9. Sympathy is another sign of love yea to love what the party beloved loves and to loth what he hates is one of the clearest arguments of love And 10. Another is to be constant in love notwithstanding all the denials delays and discouragements we meet withal for one may as soon go kindle fire with snow as seek to quench the fire of love with words seeing love is like a Spaniel who fawns upon his master when he spurns him away As the Hunter plyeth his hounds the Falkner his Hawk and the â—â—sâ—er his angle for getting the pain thorow delight of the pastime so the Lover in the prosecution of his love esteemeth all labours and troubles but trifles in respect of the hope of his amorouâ— harvest Substractio rei quam amas augmentatio desâ—derii est quod amas ardentius cares aegrius Bern. Denyal in love doth but sharpen the edge of desire and the lack of the thing beloved doth augment the love thereof for as the Abeston stone once kindled can never be quenched as the Griphon if he once soar into the ayr wil never come down without his prey as the flye Pyralis cannot live out of the flame and as the bird Trochiles cannot keep from the Crocodile so the heart once throughly heated with love cannot live without the thing beloved but doth pursue after it to the death Thus we see what the signs of love in general are Qu. 39. What are the Means unto Love Answ The Means are either ordinary or extraordinary I. The ordinary means unto love or to be beloved is to love Hecaton saith I will shew thee a means to get or gain love without herb medicine or enchantment Vt ameris amato amabilis esto if thou wilt be beloved love c. labour to be lovely How can