1 Pet. 2.6 10. Sincerity 1 Tim. 2.7 11. Charity Tit. 3.8 12. Love unto God Gal. 5.6 1 Tim. 1.14 13. Love unto our brethren 1 Iohn 3.23 14. Unity and concord with the brethren Acts 4.32 Qu. 34. VVhat are the notes marks and signs of true Faith or by what signs or marks may true Faith be discerned Answ This question might be answered from the former but I will add thereunto That faith may be known by these and the like signs viz. 1. It enables us to resist sin Eph. 6.16 2. It makes us desire to be more fully assured of Gods favour and to be reconciled unto him Psal 31.16.84.5.106.4 3. It makes us desire to please God though we displease our selves Gen. 22.10 Hebr. 11.5 4. It doth in such measure purifie the heart from noisom lusts and affections that there is a continual fighting and striving against them 5. It makes us to long after Christ and a fuller tast of his sweetness Cant. 1.2 6. It works in us the sweet fruit of heavenly and spiritual joy Phil. 1.25 1 Pet. 1.8 7. It strives against doubting Iudg. 6.17 8. It makes us when we are not sensible of it to complain bitterly for the want of it Iohn 3.23 9. It makes us fervently seek to be settled in believing Psal 77.3 8 9 10. 10. It makes us careful to seek and search diligently for the sin which hinders the setling of our faith and to be industrious in our endeavours to expell it Psal 32.5 Hebr. 12.1 1 â—et 2.2 11. It makes us desire to perform the works of obedience not only in word but in deed also that is by a renewed changed and purified life and conversation that is I. It makes us obey God otherwise then we were accustomed that is in sincerity and singleness of heart by an universal and continual obedience with Love and delight therein And II. It makes us labour to find out all the relicks of sin and pollution and to approve and allow of none but to condemn and relinquish all 12. It makes us truly humble or true faith is known by true humility That true faith is and makes us humble appears two manner of ways viz. I. From these places Mich. 6.8 Zeph. 2.3 Math. 11.29.18.4 Eph. 4.2 And II. From hence because faith opens the eyes of the mind giving unto the Believer a double knowledge viz. First of his state that is it lets him see that I. The glory honour and the riches 〈◊〉 â—e world are but vain things and unable to save 〈◊〉 Prov. 11.4 And II. It discovers unto him his sins and takes off all figg-leaves of excuses And III. It lets him see that his own best righteousness is but but like a polluted ragg Eph. 4.10 And IV. It shews him that hitherto he hath been deluded by dreams And Secondly of his hope viz that I. He deserves nothing at Gods hands And II. That of himself he can do nothing that good is And hence he comes to be truly humble and lowly 13. The last sign of Faith is Love 1 Tim. 1.14 1 Iohn 3.23 Faith works by Love Gal. 5.6 and where there is no love there is no faith and where no true love no true faith and therefore we should examine whether we love God or not and that not only lightly in word but solidly in heart Qu. 35. Whether may Faith be without love or not Answ Bellarmine upon this question reports our division of faith into these three kinds thereof viz. I. Into an Historical faith II. Into a Miraculous faith III Into a Faith of promises which faith he subdivides 1. Into a general faith And 2. Into a particular and from this division of faith lays down this position concerning faith That the faith of promises may be without Love But this Division is lame for he should again have subdivided it into a true justifying faith and a false Temporary faith and then he had furnished us with this answer to his Thesis That the false Temporary faith of promises may be without Love but not the true Iustifying faith Qu. 36. How doth it appear that true Justifying faith cannot be without Love Answ From these and the like grounds and reasons I. Faith which is without the works of Love is false and dead Jam. 2.14 20. 1 Tim. 1.5 and therefore true faith cannot be without love II. To know God in Christ is to have true faith but none knows God in Christ but only he who keeps his commandments that is Loves for love is the summe of the Commandments 1 Iohn 2.4 and therefore true faith cannot be without Love III. To be in the light and to abide in the light is to believe and persevere in faith but none is in the light save only he who loves Iohn 2.9 And therefore true faith cannot be without Love IV. Every one who is born of God that is who is the Son of God loves God but every one who believes that is who hath true faith is the Son of God 1 Iohn 5.1 therefore he loves God but he who loves God loves also his neighbour vers 2. wherefore he who hath faith hath love V. He who believes abides in God and God in him is Love 1 Iohn 5.16 therefore he who believes loves and consequently faith is not without love VI. That which Christ puts as an infallible sign of a true Believer without which neither faith can be true nor any can be truly faithful cannot be separated from true faith but he puts love for an infallible sign of a true believer c. Iohn 13.33 Ergo. VII That which is alwayes effectual and works by love cannot be separated from Love but faith is such Gal. 5.6 Ergo. I conclude Fides sine delectione est fictio delectio sine fide est deceptio Faith is feigned without love and love deceived without faith Faith works by love take away love and farewell faith to believe and not to love is for the devil to love and to believe are for the true Christian Omni habenti fidem cum charitate dabitur spiritus gratiae abundabit in bono opere August Where faith is linked to love there grace is given to abound in good works where works abound to the glory of God there heaven is promised to the comfort of man Cum dilectione fides Christiani sine dilectione fides daemonis Qui autem non credunt Pejores sunt quam daemones tardiores August Serm. 10. de charit Qu. 37. Whether is faith or love the greater or better Grace Answ 1. Faith is the Prime grace If any object Love is preferred 1 Cor. 13.13 I answer love is there preferred before faith not as a more excellent grace in it self but in the use of it and that only in respect of men because it makes good works done to men profitable unto them and this is the Apostles meaning Answ 2. In some regards faith in some love may be said to be superiour greater and better as
for example I. Love is greater then the Miraculous Historical or Temporary faith 1 Cor. 13.1 2 c. 15.2 II. Love being an effect of justifying Faith is inferiour unto it and therefore when it is said to be greater we must not understand it as though it were the greater grace or vertue much less in regard of the act of Justification Love not Justifying but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double respect 1. In regard of more ample effects because faith profits a mans self but love transmits his effects unto others And 2. In respect of a longer duration in regard of the act thereof because love shall continue in heaven but not faith III. In many things faith is greater then love for 1. Faith is the cause of love Gal. 5.6 1 Thes 1.5 but the cause is greater then the effect 2. Faith is called our victory 1 Ioh. 5.3 so is not love 3. We are born again by faith we are made the children of God by faith and Christ dwels in our hearts by faith Eph. 3.17 4. We are justified by faith we please God by faith and as faith without love is dead so love without faith is sin Rom. 5.1.14.23 Qu. 38. How or by what means is faith begotten and confirmed Answ 1. By Christs own teaching and preaching Ioh. 4.42.16 30. 2. By his Miracles wrought John 2.23 3. By the grace of God Acts 18.27 4. By the teaching and testimony of others Iohn 1.7.4.42.19.35 5. By sensible demonstration John 20.27 6. By a serious consideration and observation of the written Word John 20.31 7. By the example of others or those who are over us 1 Tim. 4.12 8. By subduing and weaning our affections from all immoderate delights in and desires of the creature and by setting them upon heaven and heavenly things Col. 3.1 Phil. 3.20 9. By prayer unto God whose gift faith is Mark 9.24 Luke 17.5 10. By the Gospel preached by his Ministers and Messengers John 17.20 Acts 15.7 1 Cor. 1.21 1 Thes 2.13 Rom. 10.17 Qu. 39. How or by what means is spiritual assurance augmented and encreased Answ 1. I might answer this question from the former because Ex iisdem nutrimur ex quibus generamur we are fed and nourished by the same means whereby we are begotten Answ 2. But I will add a word or two I. Distress and danger is sometimes a means to encrease faith Crescit amor fidei quantum ipsa pericula crescunt the more true faith is exercised the more it is encreased II. Experience of former love and mercy is a means to encrease faith He who delivered me from the Lyon and the Bear will likewise deliver me from this uncircumcised Philistin 1 Sam. 17.34.37 III. The word of God and therefore we must both read and meditate thereof privately Psal 119. and also hear it read and preached publikely Iam. 1.18 c. 1 Pet. 1.25 IV. To purge and purifie the heart and conscience Jam. 4.8 by a constant examination both of our thoughts words and works by the Word of God V. By meditating seriously of these four things viz. 1. How true and faithful God is in all his Promises 2. How unspeakable the Love of Christ hath been and is towards his children 3. What experience the Saints have had of the care and love of God and Christ towards them 4. What sweetness there is to be found in Christ viz. in the fruition and possession of him in the soul by a lively faith Psa 34.8 VI. By an earnest endeavour to encrease in these three things 1. In knowledge and truth Eph. 4.15 Phil. 1.9 Col. 1.10 2. In internal fruits Rom. 15.13 And 3. In external fruits also both of holyness and righteousness 1 Cor. 15.58 Col. 1.10 1 Thes 3.12.4.10 VII By fervent and earnest prayer unto God Rom. 12.12 Cant. 1.3 5 8.8.6 7. Qu. 40. Because we affirmed the word to be both a means to beget faith and to encrease it and the Apostle Heb. 4.2 3. testifying that the word profited not some because it was not mixed with faith in those who heard it it may be demanded How doth faith prepare our hearing if hearing precede faith How can faith be a help unto hearing and hearing a means unto faith Answ 1. Most certain it is that faith comes of hearing or is begotten by it For I. By preaching the subject of faith is given that is God Christ the Promises and Salvation And These things by preaching are given to the understanding And II. Preaching doth excite the affections and that 1. By shewing us the danger wherein we are by nature through sin And 2. By propounding unto us Christ as the remedy against both the evil of sin and of punishment And 3. By awakening us from the sleep of sin Isa 58.1 And III. The co-operation of the holy Spirit is Promised in the right hearing of the word of God Answ 2. Although faith be begot by hearing yet both of them mutually help one another For I. There is a hearing which doth excite unto some certain seeds of faith as we see in the blind man Matth. 9.28 Zach. 8.23 Acts 8.6 And II. That faith doth desire to hear more and more fully Acts 13.42 yea the heart being once molified the hunger and thirst is encreased Ezek. 36.26 And III. Frequent and continual hearing augments and perfects faith e. g. Those of Antioch 1. Hear the word Acts 11.20 And 2. In some sort or measure believe it Acts 11.21 Then 3. They send for Barnabas and Paul Acts 11.22 25. And 4. By their Doctrine are confirmed in faith Acts 11.26 c. Therefore we must neither neglect faith nor hearing but I. Attend to the hearing of the Word And II. Believe what we hear from the word though we do not understand it And then III. Labour to understand what we believe And IV. Implore the aid and assistance of the holy Spirit that our hearing may be profitable and comfortable unto us I conceive I may safely thus conclude this Question An Historical faith whereby we bâ—lieve the truth of the Word and a diligent attending unto and upon the Word doth prepare us unto and is a Means to beget Justifying faith in us which being begot is by the same means nourished cherished and augmented Qu. 41. VVhat are the benefits excellencies fruits and effects of true Faith Answ 1. In general many rare fruits and effects of faith are declared Heb. 11. which because every ordinary capacity may with ease conceive perceive and take up I willingly omit 2. In general Faith is like to the Cocorenut-tree which grows in the Islands called Maldyva of the wood whereof they make their Boats of the leaves sails of the Nut-shell strings which serve instead of vails and of the kernel they make both meat and drink for faith lays hold upon promises whether temporal spiritual or eternal 3. The Benefits of faith either concern I. People for if they believe in the Lord they shall be established 2 Chron.
Comparatively in the second degree of love and thus he loves his Church and children Deut. 10.15 Hos 11.4 Zach. 2.8 III. Superlatively in the highest degree of love and thus he loves Christ Iohn 10.17.15.9.17.24 An. 2. Sometimes love is referred to God the Son who is said I. To love his Father And II. His Church Psal 45.11 Cant. 1.2.7.10 And III. Some particular persons Mark 10.21 John 11.35 36.20.21 And IV. To love righteousness Psalm 45.7 Answ 3. Love sometimes is referred to God the holy Ghost Rom. 15.30 And 4. Sometimes to the Church of Christ Can. 7.12 5. Sometimes to men and that both I. To good men Gen. 22.2 Luke 7.5 Iohn 21.15 16. 1 Pet. 1.8 And also II. To bad men 2 Chron. 26.10 Psalm 52 3 4. And 6 Sometimes to beasts Hos 10.11 Qu. 6 How many ways is a thing loved An. Things are loved three manner of ways viz. I. Propter se for themselves thus we love health II. Non propter se sed propter aliud not for themselves but for another end thus the sick man loves a bitter potion not for it self but for healths sake III. Et propter se proper aliud somethings are loved both for themselves and for another end thus we love good wine and such Preserves and Censerves as we like and are good for our health and the preservation thereof Qu. 7. From whence comes this word Love An. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love comes from doing or working because it is a working grace not onely working it self but setting all the soul on work to attain what is believed True love is never idle but worketh industriously to serve him who is beloved for as fire is most active among the elements so is love most active among vertues and graces and As a root is ingendred of moisture and celestial heat so love groweth ariseth or springeth from the moisture of devotion and the supernatural heat of the holy Spirit whence it becomes so vigorous and active Qu. 8. What is Love in general An. Ovid who thought himself a Master of that art and writ precepts of the same thought it more obscure then the letters of Ephesus or the riddles of Sphinx to tell what it was so that being demanded to shew the definition thereof said Love is I know not what it cometh I know not from whence who sent it I know not it engendreth I know not how it is satisfied I know not wherewith it is felt but how I know not and to what end it tendeth I am ignorant but sure quoth he it is the loss of a mans self Anacreon said It was a sweet mischief sith for a pinte of pleasure we receive a gallon of sorrow and pain Callimachus called it a Court without Sergeants because they who love obey without constraint and are captive without conquest Propertius saith Love is a sweet tyranny because the Lover endureth his torments willingly Natural love is an inward good will which we bear to Parents Husbands Wives Children or Kindred moved thereunto not onely by nature thinking that we should love them as our selves but also by a likeness of mind whence generally we love all because all be in some things like unto us but yet we love them most who both in body and mind do most resemble us Love is a passion or affection in the concupiscible anpetite that it may enjoy the thing which is esteemed to be good as near as it can Or Love is the purest rightest and best affection of the soul whereby we love God for his own sake and our neighbor for Gods Or Love is Complacentia appetibilis an appetible complacency of that which is good For the understanding of this definition given by the Schoolmen we must note That there are three things in love I. An affection to the thing or person loved II. A desire to be united or conjoyned unto or possessed of the thing or person beloved III. An extraordinary and unspeakable joy in the fruition and possession of what we love Hence we may gather How we shall love the Lord I. We must be enflamed in our affections and ravished with the love of God 2. We must then desire to be made partakers of the Lord to enjoy him by faith in our souls and to be married unto him with an everlasting covenant 3. Being once made partakers of the Lord we must reâ—oâ—ce in him as the Church did in her beloved when she had found him Cant. 5. Qu. 9. Wh ch â— true Love An. 2. Not that which is in word and tongue onely 1 Iohn 3.18 â—ut 2. That which is without dissimulation Rom. 12.9 or that love which is unfeigned 1 Pet. 1.22 that is which is indeed and in truth 1 Iohn 3.18 3. That which is fervent Cant 8 7. 1 Pet. 1.22 4. That which springs from faith unfeigned 1 Tim. 1.5 5. That which proceeds from a good conscience 1 Tim. 1.5 6. That which issues out of a pure heart 1 Tim. 1.5 1 Pet. 1.22 Qu. 10. Whereunto may Love be compared An. 1. Love is like nature in light and heavy bodies for it presseth down if it be terrene and earthly it raiseth up if it be heavenly hence Augustiwe saith Amor meus pondus meum eo feror quocunque feror my love is the lead and weight which sets all the wheels of my soul on work and guides me whethersoever I go and in whatsoever I do 2. Love is like Fire that is like a fire enclosed which straitly kept more fiercely flames at last Adverso tempore crevit Amor. Ovid. Love heightens by depression And as fire in all shops is an instrument for all or the most Artisans and workmen so nothing is well done without love and charity 3. Love is like to a Racket for as at Tenâ—â— Rackets make the ball live in a perpetual motion so do repulses in love reflecting it stronger into one anothers bosom the best temper of it is that the communication thereof be neither too forward to cool desire nor too froward left it cause despair 4. Love is like a light for as a light is not diminished by participation so love is not lessened by being divided amongst or imparted to many but rather augmented 5. Love in many things is like unto the Sun For I. As the Sun is of an uniting vertue it uniting as some Astrologers say the Planets in their effects so love doth spiritually unite and is therefore called the bond of perfection because it perfectly uniteth the soul to God and bindeth the hearts of the faithful together II. As the Sun is of a reviving nature so is love it translating from death to life and quickening the soul to every good work III. As the Sun is of an attractive power to draw vapours upwards so love ravisheth and raiseth up the affections unto God setting the heart upon those things which are above IV. As the
Sun is never without heat so love is never without works and well-doing 6. Love is like unto Compasses or Faith and Love make up a perfect pair of Compasses which can take up the true latitude of a Christian heart Faith is the one foot pitch'd in the center immoveably while love walks about in a perfect circle of beneficence and these two can never go asunder 7. Love is like Honor which varies it self according to the qualities of the persons Or 8. Like unto the Pourcontrel or Peak fish who becomes of the same colour the things are whereon it fastens so that a man may love divers persons with all his heart according to divers respects a father as a father a mother as a mother a child as a child a neighbour as a neighbour a friend as a friend c. This flame of love extends it self like unto the flame of a torch which lights many others without impairing his own light 9. Love is like dew for that as this falleth as well upon the low grass as upon the high Cedar the poor as well as the rich are subject to love and to be beloved 10. Love is like death for as death is the end of sin so is love because he who loveth God ceaseth to sin 11. Love is like the Sardian-stone for as it expelleth fear procureth mirth maketh bold and sharpeneth the understanding as Dioscorides saith so love bringeth joy joy expelleth fear and consequently maketh bold and valiant and whetteth the understanding to the contemplation of heavenly things 12. Love in many regards is like or may be compared to a vessel or â— soul repleat or replenish't with the love of God and Religion is like unto a vessel full of liquor For 1. As a full vessel will endure the fire whereas an empty one cracks or melts so the soul being empty of grace and goodness is broken by affliction but a heart filled with the grace of God will endure the fiery tryal II. As a full vessel is more firm and stable but an empty one less steady and more easie to be overthrown so a soul filled with Gods love is more staid and steady in good and the practice thereof then a heart void of love III. As a full vessel is in no part separated from the liquor it holds so a spiritually loving and religious heart is never separated from God in obedience IV. As the vessel and the liquor it holds are of the same figure or form so by a holy love we are made like unto God or after his image V As the full vessel sends forth liquor at every hole so he whose heart is filled with religious love is always speaking or uttering something that is good From the abundance of the heart the mouth speaks VI. As the full vessel being bent downwards towards the earth spills or sheds part of the liquor so those who lean and encline unto the world fall away quoad gradum in regard of some degree of grace received for a time VII As the full vessel will receive no other liquor except part of thâ—t which it holds be emptied out so the heart filled with the love of God will not admit of the love of the world or worldly things VIII As the full vessel being struck soundeth not so where the love of God is there affliction is undergone without murmuring IX As the full vessel becomes empty and runs out if there be any cracks or clefts therein so if the heart be not sincere but dissembling all shews or seemings of love will soon be lost X. As the full vessel holds and hath more within then is seen without so a heart filled with Gods grace and love cannot shew forth so much of goodness without as it hath within Qu. 11. How many sorts of love are there An. 1. I might with some divide love into these three sorts viz I There is a natural love this is that love whereby every thing hath an inclination to the like as heavy things naturally go down to the centre of the earth II There is a commanded love now this is that love whereby reason sheweth us some good thing to be loved and then our will commands us to love the same III. There is a love freely proceeding now this is when the affections make choise of God freely that is when they so consider his goodness that it breeds admiration in them and his beauty that it breads love in them and his sweetness that their desires are satisfied therewith and consequently they find nothing so worthy an object to be beloved as God who hath all these properties in him infinitely An. 2. To give a full answer to the question and a full division of love I say that there are thirteen sorts of love viz. First God loveth God i. e. I. â—od loveth himself II. God the Father loveth God the Son from all eternity and God the holy Ghost Heb. 1. III. God the Son loves God the Father and God the holy Ghost IV. God the Holy Ghost loves God the Father and God the Son Secondly God loves God and Man that is I. God the Father loves the Son incarnate or when he took mans nature upon him John 17.24 II. God the Holy Ghost loved Christ become man Thirdly God and man loves God i. e. I. Christ in our nature loved his Father And II. His holy and blessed Spirit Fourthly God loves man i. e. I. God the Father loves man John 3.16 and II. God the Holy Ghost loves him Rom. 15.30 Fifthly God and man loves man that is I. Christ loves his Catholique â—hurch Cant. 2.4.3.10 Rom. 8.35 Ephes 3.19 and. II. He loves his particular servants John 11.3 4.5.36 20.2 Sixthly man loves God that is I. Personally and thus he loves God the Father and God the Holy Ghost And II. Essentially and thus he loves God one in essence but three in person and that either 1. With a false and hypocritical love for his own ends and sake Or 2. With a true sincere and faithful love Seventhly man loves God and Man and thus I. Sometimes the Church is said to love Christ Cant. 7.12.8.7 2 Cor 5.14 and II. Sometimes his faithful children and servants are said to love him John 21.15 16. 1 Cor. 16.21 Phil. 1 23.3.8 Eightly Man loves man that is 1. Man loves himself 2 Men love men 3. Men love women 4. Women love women 5 Women love men FIRST man loves himself and that I. Naturally Semper tibi proximus esto Ego sum proximus mihi est vox naturae it is so natural for man to love himself that he needs no precept or command to do it And II. Sinfully every one hath two selves a self of nature and a self of sin and both must be denyed for Christ this we must ever cast away as a snare and that we must be ever ready to lay down as a sacrifice when Christ is pleased to set himself in competition with it SECONDLY men love
must take heed that we lose not the love of God as the birds Ibes lose their sweetness when they lose their sight so we lose all peace and happ ness when we lose the sense and apprehension of Gods love towards us in Christ The Lizard hath this peculiar property that he is never in love which all other beasts are subject unto whereupon S. Fedâ—rico Duke of Manto made him this Impress The Lizard figured with this Motto Quod huic deest me torquet thus it should be the anguish of our souls to lack the assurance of Gods love it being a misery herein to be like the Lizard without this love Qu. 65. How may we know whether the Lord love us or not Answ 1. We cannot know it by any outward thing Eccles 9.1 2. We may ghess at his love by his correcting of us Prov. 3.12 Heb 12.6 3. If we be righteous in our lives and conversations and obedient to his commandments we may then be assured that he loves us Deu. 7.12 13.11.1 13. Psalm 146.8 4. If we be the members of Christ by faith and regeneration then we may be assured that the Lord will love us Iohn 17. This question may be abundantly amplified from Qustion 56. and 64. Qu. 66. Wherein or how doth the love of Christ express and shew itself toward his Church or children Answ 1. By that impression which they make upon his heart they being there deeply engraven Cant. 8.16 2. By his desire unto or towards them Cant. 7.10 3. By his dying for them Gal. 2.20 Ephes 5.25 1 Iohn 3.16 4. By his washing of them clean by his blood Apoc. 1.5 Qu. 67. What is the Nature of Christs love towards hâ—s Answ 1. It is a perfect love John 15.9 2. It is a love which passeth knowledge Ephes 3.19 3. It it an unparallelled love Rom. 5.6 7 8. 4. It is an eternal love John 13.1 Qu. 68. What is here required of us in regard of Christ and 〈◊〉 love towards us An. 1. To continue in his love John 15.9 2. To remember his love Cantic 1.4 and 3. To be obedient unto him for it Iohn 15.10 4. Not to love our lives in regard of him Apâ—c 2.11 Qu. â—9 By what means may we be assured that we shall continue in Christs love Answ 1. If we keep his Commandments Iohn 15.10 If my diligent and observing Reader admire at my brevity concernâ—ng Christs love towards us or his let him know that the reason hereof is because I shall fully God willing handle it when I come to treat of God the Son which will be a little â—olio by it self Qu. 70. What is predicated in the Word of our love unto God Answ 1. That it is the sum of the law it being taken for our whole obedience as being the cause of our obedience Mat. 22.40 2. That it is the first Commandment it being the spring and fountain of the rest Matth. 22.38 3. That it is the greatest commandment Mat. 22.38 Qu. 71. VVhat is the love of God Answ It is a vertue whereby we love God as the chiefest good Psalm 106.1.118.2.136.1 or to love God is to acknowledge him to be the chiefest good in himself and so to us and so to love him that we will rather forgo all things then part with him or not be joyned unto him Qu. 72. VVho must love the Lord Answ 1. In general all are commanded to love him Exod. 20. 2. More particularly all the Saints ought to love him Psalm 31.23 Qu. 73. How many ways do the children of God love God Answ Three manner of ways I. Secundum actum actually and always and thus the glorified Saints in Heaven Love God II. Secundum studium in regard of their endeavours because their care desire and study is to love the Lord. And this is the greatest perfection of love the children of God can attain unto in this life III. Secundum habitum in regard of the habit of love and thus although many of the children of God fall into some great sins yet they lose not the habit of the love of God but may be said even then habitually to love him Qu. 74. VVhy must we love the Lord An. 1. In regard of himself viz. I. Because he requires this at our hands Deut. 10.12.11.1 13. II. Because he loved us first 1 Iohn 4.10 III. Because he sent his Son into the world to reconcile us unto himself 1 Iohn 4.10 IV. Because he is our rock and fortress Psal 18.1 Answ 2. In regard of our selves because a threefold benefit will redound unto us thereby whereof The first is Temporal for if we love him I. He will preserve us Psalm 31.23 and II. He will deliver us Psalm 91.14 and III. He will fight for us against our enemies Josh 23.10 11. The second is Spiritual for if we love him I. â—e will hear our prayers when we call upon or unto him Psalm 116.1 Iâ— He will know and take notice of us 1 Cor. 8.3 Iâ—I He will be merciful unto us and keep covenant with us Exod. 20.6 Deut. 5.10.7.9 Nehem. 1.5 Psalm 119.132 Dan. 9.4 IV. He will give us a place in his Church Psal 69 36. The Third is Eternal for if we love him I. He will cloth us with glory â—udges 5.31 II. He will give a crown of life unto us Cor. 2.9 〈◊〉 1.2.2.5 Qu. 75. How must we love God Answ 1. Above all friends Amandus est generator sed praeponendus Creator Aug. we must love all but God above all but God above all Ordo charitatis est ama post Deum patrom Hier. Loves method is first love God then our kindred and if the case happen that there be a difference between them and God then Odium in suos pietas in Deum est hatred to kindred is piety to God 2. We must love God above all things It was an ancient custom among the Romans that the things they most entirely loved they offered up to their gods nature teaching them that nothing should be too dear for God but that he should be preferred and loved more then and above all 3. We must love the Lord for himself The Ploughman loves his Ox for his profit and the enemy a traytor for commodity but God must be loved for himself Alexander would say That He hestion loved Alexander and Craterus loved the King Plutar. And some Christians love Jesus others love Christ there are many of the first rank who desire to rule and reign in heaven with Christ few of the second who desire that Christ may rule and bear sway in their hearts Vix dâ—ligitur Iesus propter Iesum August Jesus is scarce loved for his own sake There is a Spanish Pâ—overb Love without end hath no end meaning that if it were begun not upon particular ends it would last 4. We must love the Lord in sincerity Ephes 6.24 Religion is no vizard for impiety God must not be served in hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato But
heart towards others declaring it in words behaviour and duties convenient and requisite Or It is the work of the Spirit in our hearts whereby we are moved to wish well and to do good unto our neighbours to the utmost of our power when they stand in need of our help in the name of God and Christ or according to Aristotle it may be defined thus To love our neighbour is to will all that which in our judgement we esteem good unto him and to the uttermost of our power to procure it for and unto him Qu. 108. Why must we Love our neighbour or brethren or be charitably affected towards them Answ The reasons hereof are many whereof the first is taken from God I. Because we are so commanded by him from the beginning 2 John 5 II. Because God takes notice of it Apoc. 2.10 III. Because this lesson is taught us by God 1 Thes 4.9 IV. Because Love is of God 1 John 4.7 V. Because God our Father hath Loved us 1 John 4 11. VI. Because we provoke God to leave us if we will not love our brother Memorable to this purpose is that story which is recorded of Nicephorus Metaphrast in Niceph. Mer. who being brought to the place where he was to receive the Crown of Martyrdom and seeing Sapritius between whom and him there had before some bitternesses and enmity broke forth fall down before him and beg a Pardon and reconcilement was so much elated with this glory of Martyrdom and his heart did so rise against him for former injuries that uncharitably he disdained to admit of any reconciliation In punishment of which uncharitableness he lost his whole hope and victory for the Spirit of God forsook him and he apostated from the faith so that it appears that Love and Charity is justly esteemed the form of Martyrdom The second reason is taken from Christ First Because Christ hath commanded it John 13.34 Secondly Because Christ hath Loved us Eph. 5.2 Thirdly Because Love to the brethren is the chiefest office of a Christian or of him who by covenant is engaged to the profession and service of Christ for I. This is a note of a disciple of Christ as follows afterwards II. It is a sign of the Lords paternal Love unto us III. It is a sign that we Love God 1 John 4.10 IV. It is a sign that we are sensible of our communion and concorporation with the faithful V. Because we are a people separated and set apart for the service of God and therefore must Love our brethren either in or for God VI. Because we are hated of the world and therefore had need do that which is acceptable unto God VII Because we are united unto Christ and therefore we should be one in Love with all his The third reason is taken from the excellency of Love because Love is the fulfilling of the Law and the end of the Commandments Rom. 13.7 8. Gal. 5.14 1 Tim. 1.5 The fourth is taken from others because thereby we shall give a good example unto them 1 Tim 4.12 2. Tim. 3 10. The fifth is taken from our brethren themselves because this is the principal debt we owe unto them Romans 13.8 The last reason is taken A signo and that both Negatively or Privately and Affirmatively First Negatively if we do note Love our brethren it argues these things I. That we yet abide in death 1 John 3.14 II. That we do not love God 1 John 4.20 21. III. That iniquity abounds in us when love waxeth cold Math. 24.12 IV. That we know not God 1 John 4.8 And V. That we are not of â—od 1 John 3.10 Secondly Affirmatively if we do truly love our brethren then I. It will be an argument unto us that God dwelleth in us and that his Love is perfected in us 1 John 4.12 And II. That we are the Disciples of Christ John 13.35 III. That we are of the truth 1 John 3.18 19. IV. That we are heirs of salvation not of perd tion 1 John 3.14 And V. That we are born of God and know him 1 John 4.7 Qu. 1â—9 Why do men Love men Answ 1. Some love men for their Poetry Thus Sciâ—io Affricanus loved Ennius and Augustus the Emperour Virgâ—l 2. Some love men for their Oratory thus Pomponius Atticus loved Tully thinking himself happy when either he was in his sight or his books in his bosom 3. Some love men for their skill in painting engraving carving c. Thus Alexander loved Apelles and Lysippus forbidding all to draw his picture save Apelles and to cut it in brass except Lysippus Curtius 4. Some love men for their careful tuition of them and diligence in their good education thus Alexander loved Aristotle many Schollars their Masters and many good hearers their Ministers 5. Some love men for their former care love and kindness unto them Valerius servant to Panopion hearing that certain souldiers were come unto the City of Rheatina of purpoose to kill his master he changed apparel with his master and conveyed him away suffering himself to be slain in his masters bed for the great love he bare him his master having formerly used him more like a son then a slave 6. Some love men for their grace and goodness or because they see as it were the image of God in their face thus men love the Lords faithful ones as such 7. Some Love men for their strength courage magnanimity and resolution thus Alexander crowned the tomb of Achilles and Hephestion that of Patroclus for their valour 8. Some love men for revenge and cruelty Timon of Athens called M santhropus a hater of men loved none but only Alcibiades and him he loved and once kissed because he saw in his face the destruction of Athens Plutar. 9. Some love men for their filthy lust and lascivious life Caelius cap. 30. li. 8. reports that Bagoas the Eunuch was much endeared unto and highly beloved of Alexander the great for no othâ—r cause but that there was some brutsh and unnatural congress betwixt them Qu. 11â— How many waies do men Love others Answ An Auâ—hor which I have read answers There be five waies of loâ—ing one another whereof one is praised three dispraised and one neither prâ—ised nor dispraised I. Some love their neighbour for Gods sake and thus good men love all men II. Some love their neighbour for natural affection because he is his son brother or k nsman III. Some love their neighbour for vain-glory that they may be commended and esteemed for so doing IV. Some love their neighbour for covetousness aâ— when men flatter some and pretend a great deal of love unto them hoping to be enriched or promoted by them V. Some love for sensual lust and appetite as some men love women and some men for their bellies or gluttony and drunkenness Of these The first is spiritual therefore praise-worthy The second natural therefore deserves no praise The third fourth and fifth sensual and carnal and
a special gift of working Miracles or a certain perswasion springing from a special revelation and promise of God whereby a man firmly believeth that some extraordinary and miraculous work and contrary to nature shall come to pass by Gods power which he hath foretold or would have to be done in the Name of God and Jesus Christ Fourthly there is a Justifying Faith which is either I. Weak Mat. 6.30.8.26.14.31 Rom. 14.1 or II. Strong Mat. 8.10.9.2.15.28 Acts 6.5.8 Rom. 4.19 20 Heb. 10.22 What this Justifying Faith is is shewed in the next Question These four sorts of Faith differ thus the Miraculous Faith and the Temporary the wicked may have the Historical the Devils have and the Justifying only the Elect and faithful have Answ 2. I might answer That Faith is only twofold False and True I. There is a False Faith which is threefold Temporary Miraculous and Historical of which in the former answer II. There is a True Faith which is twofold Imperfect and Perfect First there is an Imperfect Faith which is either I. In knowledge when a man believing and holding the foundation of the Love of Christ and Religion is ignorant in the rudiments and particular grounds of Religion And II. In certainty when a man hath some probable perswasion and comfortable hope of his good condition but yet dare not certainly conclude of the certainty of his salvation Secondly there is a Perfect Faith and it is either I. Perfectly Perfect viz. when knowledge and assurance being absolutely compleat and perfect begets a hope without any doubting or an assurance never to be shaken by any temptation or tribulation at all or II. Imperfectly Perfect viz. when that confident assurance which a man sometimes hath is at other times shaken by affliction and temptation although never finally or totally destroyed Job 13.14 â—5 Rom. 8.38 2 Tim. 4.8 Note here these three things 1. The Perfectly perfect Faith was never in any save only in Christ 2. The imperfectly perfect Faith hath been and is in many and all true Christians should labour for it 3. The imperfect Faith may be in the Lords younglings and babes who are but newly regenerated Qu. 2. What is Faith or true Justifying and saving Faith Answ 1. For the answer hereof I will lay down these several particulars First Faith or believing follows illumination and the opening of the eyes as Numb 24 16. Ioh. 3.19.9.39 Acts 9. Secondly Faith is a habit or quality wrought by the holy Spirit Rom. 5.5 Eph. 1.13 whereby we are enabled to comprehend Christ Phil. 3.13 that is the Love of Christ Eph. 3. â—8 whence comes the act of confidence and assurance Eph. â— 12 and therefore to those who demand unde from whence Faith is we answer from heaven Joh. 3.27 Jam. 1.17 Thirdly Faith gives a new mind and a new life Gal. 2.20.5 â—8 25. that is I. It makes us acknowledge our duty and service and that we ought to serve God both in body soul and spirit 1 Câ—r 6.20 II. It makes us hate sin acknowledge our sinfulness and be ashamed of our sins and cohabitation and conjunction with sin and sinners Psal 120.5 Rom 7.24 III. It makes us seek the glory of God in and above all things whence comes a desire after good and unto every good work IV. It makes us ashamed of our childish affections and delights and teacheth us to contemn and despise the world with the vanities thereof V. It makes us to ruminate of heavenly things and to desire to be there Phil. 1.23 â—3 20 It makes us set our affections upon those things which are in heaven and to meditate continually of those joyes Animus ubi amat non ubi animat Aug. Fourthly Faith gives internal peace Rom. 5.1 that is assures us of our reconciliation with God 2 Cor. 5.19 And Fifthly spiritual and solid joy Rom. 8.37 1 Pet. 1.8 Answ 2. The Apostle defines Faith thus It is the substance of things hoped for and the evidence of things not seen Heb. 11.1 whence the Father described it as follows afterwards Fides quod non â—ides Faith is that which thou seest not or more fully Faith is the acquiescing of the heart in God as in the author of life and eternal salvation that is that by him we may be freed from all evil and made partakers of all good Psal 37.5 Isa 10.20 Ier. 17.7 or Iustifying Faith is a most firm and perpetual appropriation of the Love and Mercy of God through the merits of Jesus Christ to every penitent heart and faithful soul Or Faith is a sure and certain perswasion whereby we assent unto every word of God delivered unto us and whereby we are resolved that the Promise of the free grace of God for Christs sake doth belong unto us Or Faitâ— is a firm and certain knowledge of the good will of God towards us which is founded upon the truth of the free Promise of â—od in Christ which Promise is revealed to our mind and sealed to our heart by the holy Spirit Or Faith may be considered either according to the derivation or signification of the word First Grammatically Fides à fio dicitur fides quia fit it is called Faith because it is made and therefore Faith is twofold I. Active Faciens veritatem and is called Fidelity Hinc fides facta II. Pâ—ssive credens veritati and is called Perswasioâ— hinc fiâ—es habita Secondly according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken either I. Actively and thus God is said to be faithful 1 Cor. 1.9 and his word to be faithful â— Tim. 3.1.4.9 and his Ministers to be faithful 1 Cor. 4 2. because God works Faith in his children by the Word and Ministers thereof Or II. Passively and thus they of the Circumcision and Timothieâ— mother and divers others believe in God Acts 10.45.16.1 2 Cor. 6.15 Now the question here is concerning Passive not Active Faith and it may clearly be thus defined True Faith is a certain perswasion of the Love of God given unto us from the holy Ghost by the word whereby being changed and renewed into new creatures we have Christ dwelling in us and leading us unto every good work 1. Faith is a certain perswasion Rom. 8.38 Heb. 10.22 2. It is given or wrought by the holy-Ghost Rom. 5.5 Eph. 1.18 3. The holy-host works Faith in us by the means and ministry of the word Iohn 17.10 Rom. 10.17 4 The holy-Ghost by the word having wrought Faith in us we become renewed and changed into new creatures Iohn 1.12 13. 2 Cor. 5.17 5. We being renewed and our hearts cleansed Christ vouchsafeth to dwell in and with us 2 Cor. 6.16.13.5 Galat. 2 20. Ephes 3.17 Apoc. 3.20 6. Christ dwelling in and with us our Faith becomes active and operative Gal 5.6 I conclude this Question with a double testimony Quid est fides nisi credere quod non vides August in Iohan. â—ides est voluntaria
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
the Application of Faith Answ Five viz. First The ground which is the general or definite Promise made upon condition of Faith concurring with Gods Commandments and bidding us to apply the promises of Christ unto our selves Seco dly The Means to beget Faith viz. the preaching of the Word of God Luk. 24.45 Rom. 10 17. Thirdly The Order of Gods working it for I. The Law shews us the sight of our sins and misery II. It works in us compunction and terror Acts 2.37 Romans 8.15 III. Then the Law is made our School master to bring us unto Christ and to the consideration of the Gospel IV. Learning from the Gospel that our sins are pardonable we then hunger after mercy and Faith to apprehend mercy Then V. This desire causeth us with bleeding hearts to crave and crie for mercy VI. Upon this follows some quieting of the heart with some assurance of mercy and pardon and being thus bred it is confirmed by the frequent use of the word prayer Sacraments exercises of repentance and daily experience of Gods Love and goodness Fourthly The Manner how Faith doth apprehend and see Christ viz. I. Faith apprehends Christ as the gift of God our Father and therefore takes him as God gives him in the use of the means II. Faith apprehends Christ with feeling of sweetness in him and in the promises Psal 34.8 1 Pet. 2.3 And III. With an humble and contrite heart for sin Zaâ—h 12.10 Math. 11.28 Iohn 5.35 And IV. With a strife against our own infidelity and Satans temptations to doubting V. Faith apprehends Christ with the apprehension of inferiour and dependant promises Math. 6.33 Rom. 8.32 2 Cor. 1.20 And VI. With transforming us into the image of Christ Luk. 8.15 2 Cor. 3.18 Fifthly The Degrees of Apprehension and Application these are either Weak or Strong First Weak apprehension is when a man desires and strives to apprehend and apply the promises but to his own thinking cannot this weak Faith consists in two things viz. I. Want of feeling by reason of that little life that is in it as smoaking flax for an infant hath life and sense and reason long before he discerns these things in himself And II. Want of certainty by reason it is overwhelmed with so many doubtings that he dare neither say Christ is mine nor not mine For there is a double certainity viz. 1. Of Evidence And 2. Of Adherence Now though the weak Believer want the certainty of evidence yet he wants not the certainty of adherence though he be not sure that the promises belong unto him yet he thinks it good to cleave to them Now the reasons of this weakness are I. Want of experience and therefore for the most part it is in our first conversion when we are unacquainted with Gods dealing with us And II. Violence of temptation especially if it prevail for then strong Faith becomes weak as we see in Peter after his denyal and in David after his adultery And Secondly There is a strong apprehension viz. when a man hath a sure hold of Christ as Gen. 32.26 Rom. 4.21.8.38 Qu. 20. How many things doth true Faith apprehend Answ 1. The graces of Justification and Reconciliation Rom. 3.12.6.1 2. Adoption into the fellowship of sons John 1.12 Gal. 4.4 3. The Spirit of Sons that is God Iohn 7.38 39. Rom. 8.15 16 17. Gal. 3.2.4.6 Eph. 1.3 4. The knowledge of God and Christ which the world cannot take up or understand Ioh. 6.68.8.30 31. 5. Life eternal Iohn 5.24.6.40.47.13.16.20.31 Rom. 1.16.1 Cor. 1.21 And 6. The gifts and good things which we beg at Gods hands Mark 11.23 24. Iam. 1.6 Qu. 21. How doth it appear that we are saved only by Faith or that by Faith only we come unto salvation as was affirmed in the former Question Answ 1. It appears most clearly by these texts of Scripture Habak 2.4 Mark 16.16 Ioh. 1.12 Rom. 1.17.3.22.4.2.13 14. 2 Cor. 13.5 Gal. 2.16 2. It appears hence salvation is to be had only in Christ Iohn 3.16 Acts 4.10.12 but we obtain Christ only by Faith And 3. It is hence also evident because by Faith we obtain all the graces of the holy Spirit whether I. The power of healing Acts 3.16 or II. Health it self Acts 14.9 or III. Internal peace and joy Rom. 5.1.2 1 Pet. 1.8 or IV. The Testimony evidence and seal of the holy Spirit Eph. 1.13 Qu. 22. How can Faith save us Is not Faith our action Is it not we who believe Can we by Faith this action of ours merit God or heaven Answ Faith doth not merit Christ but only applys the Merit of Christ unto us For the understanding hereof let us observe this order viz. I. Our Physitian is Christ who came to call and cure those who were sick II. The medicine or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the death and blood of Christ which he Paid or Shed on the Cross And III. Our curing and healing consists in the application of this medicine or we are recovered and cured by applying and taking of this Medicine by the hand of Faith Neither is Faith our action but being instructed and strengthned by the holy Spirit we believe Rom. 8.15 Gal. 4.6 Yea again he who stretcheth forth his hand to reach a potion and taketh what is prescribed for his curing and healing doth not thereby merit health and although he who in a brook being ready to sink by catching hold of a rope thrown unto him is saved and comes safe to drie Land yet he merits not hereby and so we must confess and acknowledge that even this power of apprehending and applying of Christ by Faith is given from above comes from heaven and is not of and from our selves Qu. 2â— What may we lâ—arn from hence that we are saved only by Faith in Christ Answ 1. We may learn hence what the end of preaching is viz. that we might believe and that Christ might dwell in our hearts by faith Acts 15.9 Gal. 4.19 Eph. 3.17 and therefore all should desire and love preaching that thereby faith might be begotten and encreased in their hearts 2. We may learn hence How diligent we ought to be in labouring for and acquiring of true faith and avoiding all deceits concerning it as First Some think themselves well enough although they are not sensible of any thing within nor of any grace in their hearts but only of some natural or moral works in their lives And Secondly Some think they are well enough because they have sometimes some legal terrours for their sins committed But I. If this fear arise from the fear of Punishment and not of the sin committed against God And II. If it be fear without any joy then there is small probability of true fear or that this fear springs from true faith Thirdly Some have an hypocritical faith which is only an ignis fatuus and false presumption such wanting both I. The assistance operation and strength of the holy Spirit within in their hearts
his bare word even with hope besides hope above hope and against hope And. 2. We must trust him for small things as well as great as we believe he will raise up our bodies from dust and save our souls so we must depend upon him for Providence and Preservation And 3. To try first and then to trust is a good rule for trusting in regard of men but not in regard of God for we must first trust his Omnipotence Wisdom Mercy and Goodness and then try him Qu. 61. VVhy must we place our Confidence and Assurance in the Lord Answ 1. Because we are commanded by him so to do Heb. 4.16.10 22. 2. Because he onely is able to preserve us from the evils which we fear Prov. 3.26 3. Because it is better to put our trust in God then in men in the King of heaven then in earthly Princes Psal 118.8 9. 4. Because they who place their trust in him shall have a place of refuge Prov. 14.26 Isa 30 15. 5. Because then we shall be of the houshold of God Heb. 3.6 6. Because then we shall be made partakers of Christ Heb. 3.14 7. Because it hath great recompence of reward Heb 10.35 Qu. 62. How many sorts of Assurance are there Answ Two Humane and Divine First there is a Humane assurance or an assurance of humane things as I. Of life Deut. 28.66 II. Of Peace Jer. 14.13 Secondly there is a Divine Assurance or an assurance of spiritual things which is either I. An assurance of charity or a charitable perswasion of other mens salvation 2 Tim. 1.5 Or II. An assurance of certainty or a perswasion of our own salvation by Christ This assurance is either I. VVeak Prov. 3.26 Or II. Strong Rom. 4.21 Colos 2.1 Hebr. 6.11 10.22 Qu. 63. VVhereupon is the Assurance of faith built Answ 1. In answer hereunto observe That the certainty and assurance of faith is twofold according to a double faith viz. First there is a Miraculous faith whose assurance is absolute And Secondly there is a saving faith whose assurance is conditional Observe here that these two agree In genero That Christ will give grant and do what is desired but they differ In individuis because the Miraculous faith doth absolutely believe that Christ will do this or that but the Saving faith believes conditionally viz. if it may be for Gods glory and our good then we are assured that God will give or do it as Mat. 26.39 1 John 5.15 Ans 2. This being premised I answer two things viz. I. The assurance of the miraculous faith is built upon the internal strength of the Spirit which moves the mind of the party to believe that he shall be able to do such or such a thing or that at least it shall be done and thus the Spirit of the Lord was upon Balaam Saul Elias Elisha and the Apostles II. The assurance of the Saving faith is built upon the Word the promises being therein explicated and given And therefore seeing Miracles are now ceased let us not look after or seek for the miraculous assurance but for the certainty of saving faith labouring to encrease in that assurance more and more Qu. 64. How may we be assured that our confidence and assurance of salvation is true and neither carnal nor hypocritical Answ We must prove and try our selves by these Signs I. Have we made the Lord our God both by receiving from him the seal and earnest of his love the evidence of his Spirit and by giving our selves wholly up unto him and his service John 8.34 1 Cor. 6.20 II. Doth the Lord dwell and inhabit in our hearts that is 1. â—s his love there do we love him unfeignedly desir ng and longing for him above all other things Psal 27.4.42.1.63.1 2. Is his fear there do we tremble before him are we fearful to offend him are we ashamed and affected with blushing for our former sins are we smit with an awful reverence of Gods presence 3. Is his comfort there do the comforts of the Lord refresh our hearts If these things be in us then doubtless God is with us III. Whether are these things perpetually in us or not If they be in us by fits and starts onely it argues against us but if we labor to serve the Lord in a constant course of Religion all our days then we may be confidently perswaded that our confidence and assurance is real Fidei certitudo importat firmitatem ad haesionis non semper quietationem intellectûs Parisius Thus much for the first Theological Grace Faith CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Hope Qu. WHat is Hope Answ Plato saith Spes est vigilantium somnium Hope is a waking mans dream And Aristotle being asked Quidnam esset Spes what Hope was answered Vigilantis somnium and gave this reason Multa enim sibi promittunt inania qui spe rerum futurarum ducuntur Laert l. 5. c. 1. As many a man feeds himself with dreams and delights to build castles in the ayr so those promise many vain and idle things unto themselves who are lead and live onely upon future hopes Or Hope as one saith is a pleasant passion of the mind which doth not onely promise us those things which we most desire but those things also which we utterly despair of Christian Hope is a certain and undoubted expectation or looking for of all promised good things which be to come especially of heavenly blessedness being freely given us of God and grounded upon his infinite mercies and Christs merits alone or Hope is a vertue whereby we are enclined to the expectation of those things which God hath promised unto us Rom. 8.25 or Hope is a patient expectation of those things which we believe to obtain or Hope as it is a passion of the irascible part of the soul may be thus defined It is a passion of the soul that we have of the impression of future good which presents it self to our imagination as difficult to obtain whereby we endeavour to pursue it conceiving that we are able to attain unto it and in the end to get the possession thereof Qu. 2. How many sorts and kinds of hope are there Answ Hope is either 1. Vncreate viz. in Christ Hebr. 12.1 2. or 2. Create which is either I. Analogical and is in unreasonable creatures or beasts as Job 41.9 Rom. 8.20 or II. Real in reasonable creatures or men Now this hope which is in men is twofold Humane and Divine First there is a Humane hope which is twofold viz. Good and Evil. I. There is a Humane hope which is good and warrantable which is twofold 1. A courteous hope 1 Tim. 3.14 2. A natural hope Ruth 1.12 Job 6.11.20 Rom. 4.18 II. There is a Humane hope which is Evil and wicked which is fourfold 1. A curious hope Luke 23.8 And 2. A covetous hope Luke 6.35 Acts 10.19.24.26 Some hope for the death of those by whose death they may be enriched
but according to the proverb He who hopes for dead mens shooes may go long bare-foot Some hope to gain by their kindness to others but to hope for requital of benefits bestowed may rather be accounted usury then vertue And 3. There is an ambitious hope but high hopes have oftentimes hard haps and such as reach at the tree often stumble at the root 4. There is a cruel hope Hest 9.1 Secondly there is a Divine hope which is twofold viz. I. False opinionative deceitful and deceivable as Job 6.20 Prov. 11.7 And II. True and good and is either 1. Charitable 1 Corinth 13.7 2 Corinth 1.7.10.15 or 2. Spiritual Ezra 10.2 Job 5.16 Hebr. 11.1 To hope above and against hope is the excellency of a mighty resolution Qu 3. How do Hope and Desire differ Answ Thus Desire extends it self to all kind of good things without any apprehension of difficulty and therefore belongeth to the concupiscible appetite but Hope is subject to the irascible and respecteth the future good gotten with difficulty for no wiseman ever hoped for things which he holdeth impossible to attain unto Qu. 4. VVherein doth the Hope and expectation of the faithful in earth and of the Saints in heaven differ Answ 1. Negatively the hope and expectation of those and these doth not differ herein that the Hâ—pe of these is certain but of those uncertain for both are sure and certain of the salvation both of souls and bodies at the last day Answ 2. The hope and expellation of the Saints in heaven and faithful on earth differ in these things I. That the hope of the Saints on earth adheres unto faith which looks upon God in his promises as in a glass or dark speaking 1 Cor. 13.12 but the expectation of the Saints in heaven adheres unto an open and manifest vision of â—od And II. Our hope is with labour pains and strife but the expectation of the Saints in heaven is without any difficulty And III. Our hope is an imperfect expectation their 's a perfect hope â—nd IV. Our hope is for the possession theirs for the perpetuity of heavenly glory And V. Our hope is for the glorifying both of our souls and bodies theirs onely of their bodies their souls being already glorified Qu. 5. How do Faith Hope and Charity differ Answ Bernard in Psalm 91. sai h Dicit sides parata suâ—t maâ—na inexcogitabilia bova à Deo sidelibus suis dicit spes mihi illa servantur tertia quidem charitas curro ego ait ad illa Faith saith God hath prepared many good and great mercies for his children Hope saith I am one of Gods dear ones and therefore have a right unto and an interest in those inestimable and inexpressible blessings And Love saith seeing they are mine I w ll hasten to the enjoyment of them desiring to be dissolved and to be with Christ which is best of all Qu. 6. What difference is there between Hope and Heaviness Answ Crates answers Sadness is the punishment of the heart but Hope is the medicine of distress Qu. 7. Wherein doth true Hope consist Answ Bernard in Psalm 91. saith Tria considero in quibus tota spes mea consistit charitatem adoptionis veritatem promissionis potestatem redditionis Three things I constantly and continually consider wherein my whole hope stands the love of adoption the truth of promission and the power of reddition When I call to mind that God so loves me in Christ that in him he hath made me a son and remember the truth of the promises made unto sons and withal how abundantly able the Lord is to perform all his promises made to his children then doth my soul chearfully hope in God Qu. 8. What is the Nature of spiritual Hope Answ 1. It is of that nature that nothing can destroy it for though fortune as one saith maâ— take away our goods yet death cannot deprive us of hope 2. It is a better hope then we had by the Law Hebr. 7.19 3. It speedily desires and earnestly longs for the enjoyment of the thing hoped for Prov. 13.12 4. It makes us not ashamed Rom. 5 5. And 5. It is a remedy against all evils temporal and spiritual Si insurgant adversum me praeâ—ia si saeviat mundus si fremat malignus si itsa caro adversus spiritum concupiscat in te ego sperâ—bo Bern. ser 9. sup Qui habitat Hope in God is a soveraign Antidote against the poison and perils of Satan the world wicked men and our own corrupt nature Si tribulatio infertur per te sperabo tu es speâ— mea si insurgat hostis non nisi in te sperabo Bern. in Psal 91. 6. It comforts us in spiritual dejections and languishments Psalm 42.5 11. Why art thou cast down O my soul and why art thou disquieted within me hope in the Lord c. As without food the body would fail so as the proverb is If it were not for hope the heart would break Futurorum spes laborantibus requiem parit sicut in agone positis dolorem vulnerum mitigat spes coronae Orig. hom 9. sup Exod. Sola spes hominem in miseriis consolari solet Cicer in Catalin 7. It is always of things not seen and to come Rom. 8.24 Spes non nisi bonarum rerum est nec nisi futurarum August Enchir. c. 8. 8. It is a lively hope 1 Pet. 1.3 9. It is one of the three chiefest Theological vertues 1 Cor. 13.13 10. It is the hope of righteousness Galat. 5.5 11. It is a refuge in the time of need Hebr. 6.18 19. 12. It rejoyceth in adversity as follows afterwards 13. It is a good hope Lament 3.26 2 Thess 2.16 14. I is a blessed hope Tit. 2.13 15. It is the hope of salvation 1 Thess 5.8 Tit. 3.7 or it is a hope that saves our souls Rom. 8.24 Spes praemii solatium sit laboris the hope of the reward is the comfort of the work Hier. in ep Spes in aeternitatem animum erigit Greg. in moral Spes est ultimum adversarum rerum solatium Senec. in ep Qu. 9. VVhat are the Fruits Effects Benefits and Excellencies of true Hope Answ 1. This question might be fully answered from the former but I will add a word or two 2. Hope keeps us from sin for as it did not hurt Rahab to dwell with the people of Jericho but her faith kept her safe so sin doth not harm those who by faith and a lively hope do expect their redeemer And 3. It causeth us to approach unto Christ for as by the Cable a man may draw his vessel to the Anchor so the soul being fixed by the anchor of hope to Christ doth hale and draw it self nearer and nearer unto him And 3. It animates and emboldens a man to undertake great things adding as it were wings to his attempts Cum alâ—qua spes subâ—st vehementioâ—es vires apparere assolent Aug. de quant anim c. 22.
but the Cock crowing and awakening him he threatned to kill him for making him poor Thus many build Castles in the ayr hoping for great things without any ground The Oracle having said That if Rhesus King of Thracia and his horses did once drink of the river Xanthus Troy should not be won he hoped confidently to preserve the City from ruine but the first night he and his horses came they were surpized by Diomedes and Vlysses and slain before ever they touched the water An. 2. By reason of our imperfection and those many temptations whereby we are assaulted our Hope hath often some doubting accompanâ—ing of it whereby in regard of our sense and apprehension Hope is not always certain Lam. 3 1â— 3. Divine hope in regard of the certainty of the Object is most certain because it is supported and upheld by the power and faithfulness of God whereby he hath revealed That as he can so he will most certainly perform all his promises Rom. 4.21 2 Tim. 2.13 4. Divine hope in regard of the certainty of the Subject ought to be by all means most certain and firm Heb. 6.18 19. 5. Hope considered absolutely and in it self is also infallible and certain Psalm 2â— 2 3. because it adheres unto aad is built upon that most certain and infallible foundation that faith is Rom. 4.18 19. Heb. 11.1 Qu. 34. Vpon what grounds is the certainty of hope built An. 1. Upon the word of God Mark 9.7 Luke 12.32 And 2. Upon the oath of God Hebr. 9.18 And 3 Upon the legacy and testament of Christ The Lord Psalm 2. saith unto Christ Ask of me what thou wilt and I will give it and Christ asketh that those who are his may be where he is c. John 17.24 And 4. Upon the blood of the Lord Jesus which was shed for us whereby all the promises of God are unto us Yea and Amen And 5. Upon the pledge of the Spirit given us on earth Ephes 1.13 for the Holy-Ghost is an earnest given us by and from God who is faithful and true And 6 â—pon the pledge of our nature taken up into heaven by Christ as the Apostle saith He hath entred into heaven our fore-runner These are the six Pillars and strong rocks of our Hope which doth sustain us in all our troubles but when we shall enjoy what we hope for then hope shall cease for Spes tunc non erit saith Augustine quando res erit hope will not be when and where the thing hoped for is enjoyed Qu. 35. Why must we labour for this certain hope An. 1. Because God commands and requires it at our hands Heb. 15.13 Col. 1.23 Heb. 6.11.10.22 1 Peâ— 5.9 2. Because this hope is as necessary for us when we are tempted as a Helmet is for a Souldier when he is assaulted Ephes 6.17 1 Thes 58 or as an Anchor for a ship in a storm Heb 6 1â— 3. â—ecause it brings freeness fortitude and firmness in every work of God i. e. addes strength courage and resolution in us in the performance of every good duty Psalm 19.12 1 Cor. 15.58 Gal. 6.7 8. Heb. 3.6.12.2 James 5.7 And 4. Because it is the end of our calling Ephes 1.18 And 5. Because it will never make us ashamed i. e. it will never deceive us or frustrate us of our expectation Rom. 5.5.8.24 Qu 36. By what Means may we attain unto this certain hope An. 1. By a firm and lively faith for hope both flows from faith and depends upon faith and that not onely in regard of its being but also in regard of the degree manner and sense thereof wherefore if we desire to attain unto a firm hope we must labour for a lively faith Heb. 11.1 2. We must by all means labour to keep a good conscience for such a conscience avails much for the confirming of our faith and hope 1 Tim. 1.19 2 Tim. 47 8. 3. We must diligently observe and mark all the testimonies experiences and experiments which we have of the Love of God towards us for such experience begets hope Rom 5.4 4. We must continually remember those who with good success and a happy issue have hoped in God James 5.10 11. And 5. We must be frequent in the exercises of Piety Rom. 15.4 Thus much for the second Theological grace Hope I proceed unto the third CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Love or Charity Qu. 1. HOw many ways is this word Charity taken in Scripture An. 1. Sometimes largely for our Love both to God and man Rom. 13 1 Cor. 13. 2. Sometimes strictly for some one part or office of charity especially these three I. To remit all offences done against us And II. To interpret all things in the best sense when they are doubtful And III. To relieve the poor members of Christ when they are in necessity Now in this place Charity is taken largely in the first sense for Love Qu. 2. VVhat is Charity An. Charâ—ty is to love God for himself and his own sake and our neighbor for Gods sake or â—t is that affection of love which moves us to hold our neighbor dear and to desire and seek his good in every thing which is dear unto him and that for Christs sake according to the will of God Qu. 3. VVhether is this grace of Charity the justification of a sinner before God or not An. It is not For I. One grace or vertue cannot be our whole righteousness II. Charity is a fruit of Justification or an effect of faith 1 John 3.18 19. For love doth not beget faith but is begot by faith and thereby is confirmed more and more in so much as we gather the cause by the effects 1 John 4.17 2 Pet. 1.10 and therefore S. Luke doth plainly make Charity the effect of Justification not the cause Luke 7.47 Qu. 4. By how many words is Love expressed An. There be four words which the Greeks use to express love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friendship Love Charity Lovingness I here omit Friendship as also Charity as it signifies Alms referring them to their proper places in the Volumn promised and concerning love the onely thing here to be hinted at I shall treat in this order First of love generally Secondly of love particularly as it is 1. Evil. And 2. Good which love is either First Vncreate as I. The love of God essentially to us II. The love of Christ personally to us Secondly Create which love is either I. Spiritual as 1. Our love to God And 2. Our love to Christ And 3. Our love to the faithful Or II. Natural as our love to our selves Or III. Moral as 1. Our love to our Neighbor And 2. Our love to our Enemy Qu. 5. To whom is love referred in Scripture An. 1. Sometimes to God the Father and that both I. Positively in the lowest or first degree of love and thus he loves all his creatures as his creatures John 3.16 1 John 4.8 16. II.
darkness without the Sun so the life of man is not vital or a living life without love And. 15. It is the best of Vertues Irenaeus calleth love l. 4. c. 63. Eminentissimum charismatum the most eminent of all the gifts of God Geminianus saith As gold excelleth all other mettals so love excelleth all other virtues whether theological or moral God is love what is then more precious He who dwelleth in love dwelleth in God what is more secure and God in him what is more delectable As the whole life of the body proceedeth from the soul so the whole dignity and worth of all external vertues proceed from the internal but especially from Love 16. Love is constant and perpetual Prov. 17.17 17. The nature of Love is to communicate and impart the secrets of our hearts to those whom we love Judg. 16.15 To conclude this question concerning the Nature and Excellency of Love and Charity Love in adversity is patient in prosperity temperate in passions strong in good works quick in temptations secure in hospitality bountiful amongst her true children joyful amongst her false friends forbearing Love in the midst of injuries is secure in heart bountiful in displeasures meek in concealing evils innocent in truth quiet at others misfortunes sad in vertues joyful Love in adversity fainteth not because it is patient and revengeth not injuries because it is bountiful Qu. 22. Whether is desire or love stronger Answ Love is stronger then desire because quiet and rest in the end or in the enjoyment of the good willed or wished is more and greater then the motion to the end for the motion to the end is not but for the quiet in the end and Propter quod unumquodque est tale id ipsum est magis tale he who loves the master for his childs sake doth love the child more then the master Because this Maxime or Axiom is often made use of I will therefore shew how it is to be understood viz. that four conditions be kept carefully in memory for the truth thereof I. That the praedicate or attribute be common both to the cause and to the effect and therefore it follows not Men are drunk for wine therefore wine is more drunk II. That the praedicate or attribute be capable of Magis and Minus more and less therefore it follows not The son is a man for the father therefore the father is the more man III. That the attribute be divers in number both in cause and effect wherefore it follows not Man sees for the eye therefore the eye sees more then man or Man is learned for man therefore the mind of man is more learned then man IV. That the attribute do agree with the effect by a dependance from the cause insomuch as if it be not in the cause it will not be in the effect wherefore it follâ—ws not The schollar is learned for his master therefore the master is more learned and the greater schollar Qu â—3 Whether is Love or Hatred stronger Answ Love because love is of that which is good hatred of that which is evil and good is stronger then evil because evil acts not but under the notion or in the power of good or something which seems to be such yea hatred comes from some kind of love Qu. 24. Whether is Dilectio or Amor stronger Answ Because we want words in our English Tongue to express these two I must be forced to answer the question thus Amor dilectione fortior ista enim in judicio solo ille in appetitu Qu. 25. Whether is Love or Knowledge better Answ Love is more excellent then Knowledge I. Because knowledge cannot effect that good and evil which love doth effect II. Because to love is of more worth then to know III. Because we enjoy God more by love then by knowledge And IV. Because we depend more upon God by love then by knowledge Qu. 26. What things do men love sometimes which they should not love at all Answ 1. Some love preheminence over their brethren 3 John 9. and highest places Mat. 23.6 Mark 12.38 And 2. Some negligence in those places wherein God hath set them Isa 56.10 3. Some idolatry and idols Isa 57.8 Jer. 3.1.8.2 Ezek. 16.37 4. Some love cursing Psalm 109.12 And 5. Some adultery and whoredom Prov. 7.18 And 6. Some transgression and strife Prov. 17.19 7. Some evil more then good Psalm 52. 8. Some lying more then truth Psal 52 5. Apoc. 22.15 9. Some love bribery Isa 1.23 Hosea 4.18 9.1 10. Some cruel and crafty words Psalm 52.4 11. Some pleasure more then God 2. Tim. 3.4 12. Some oppression Hosea 12.7 13. Some to have the Prophets prophesie falsely Jer. 5.31 14. Some love vanity Psalm 4.2 and 15. Some simplicity and folly Prov. 1.22 16. Some sleepiness and idleness Prov. 20.13 17. Some pleasure and wine Prov. 21.17 18. Some to wander Jer. 14.10 19. Some darkness more then light John 3.19 And 20. Some hypocrisie Mat. 6.5 21. Some perjury Zach. 8.17 and 22. Some love the world and the things therein Mat. 6.24 Eccles 5.10 1 John 2.15 Now the reasons why we should not love the world are I. Because the love thereof cannot satisfie our souls or the desires of our hearts Eccles 5.10 II. Because it hinders us from loving of God 1 John 2.15 16. III. Because it makes us the enemies of God Mat. 6.24 James 4.4 IV. Because it makes men apostatize from Christ 2 Tim. 4.10 V. Because it is the root of all evil 1 Tim. 6.10 Qu. 27. What do men love which they may as a natural or moral duty Answ 1. Some love some sort of meat Genes 27.4 And 2. Some long life Psalm 34.12 1 Pet. 3.10 And 3. Some hospitality Tit. 1.8 Qu. 28. What is required of us in regard of those things which naturally we do and may love Answ Not to love them inordinately that is I. Not to love fathers mothers husbands wives or children more then Christ Matth. 10.37 II. Not to love our lives more then Christ John 12.25 Apoc. 12.11 Qu. 29. What things do men love which they ought to love as a Theological duty Answ 1. Heavenly things that is both spiritual graces which come down from heaven and heavenly glory which abides in heaven Colos 3.1 2. 2. The statutes commandments and word of God Psalm 119.119 127 140 167. 3. The appearing of the Lord in his second coming 2 Tim. 4.8 4. The house of God 1 Chron. 29.3 5. Every thing which is good Amos 5.15 Galat. 4.18 6. Instruction and knowledge Prov. 12.1 7. Their own souls Prov. 19.8 8. Purity of heart Prov. 22.11 9. Truth and peace Zach. 8.19 10. Wisdom Prov. 4.6.8.17.29.3 Now we must love wisdom for these reasons I. Because then Wisdom will love us Prov. 8.17 II. Because then we shall be blessed in outward things Prov. 8.21 III. Because otherwise we love death Prov. 8.36 Qu. 30. Whom do not wicked men love Answ 1. Not the Lord Iob
21.14 2. Not the righteous Iohn 15.16 3. Not those who rebuke them Prov. 15.12 Qu 31. Whom do men love which they should not Answ 1. Some love their enemies more then their friends 2 Sam. 19.6 2. Some inordinately love themselves 2 Tim. 3.2 3. Some love women lustfully whom they will not marry lawfully 2 Sam. 13.4 although this marriage had not been truly lawful 4. Some love those whom God hath forbidden them to love 1 Kings 11.2 2 Chron. 19.2 5. Some love strangers i e. idolaters Ierem. 2.25 Qu. 32. Whom do men love which they may out of a natural or with a moral love Answ 1. Some love strangers Deuter. 10.18 19. 2. Some love those who are under their charge 2 Cor. 7.3 Phil. 4.1 3. Some love their neighbours and acquaintance 1 Kings 5.1 4. Some men love their wives 1 Sam. 1.5 Hest 2 17. Prov. 5.19 Ephes 4.26 Colos 3.19 Note here two things viz. First why husbands must love their wives viz. I. Because wives should be as dear unto their husbands as the Church is unto Christ Ephes 5.25 II. Because in loving their wives they love themselves Ephes 5.28 c. Secondly observe how conjugal love is encreased viz. by bearing of children as Genes 29.32 whence they are called Pignora amoris the pledges of love 5. Some wives love their husbands Titus 2.4 6. Some parents love their children Gen. 22.2 44.20 and do truly shew their love by chastizing of them betimes Prov. 13.24 7. Some children love their parents Note here what is required of children in regard of their love unto their parents or their parents love unto them viz. I. It is required of them not to love their parents above or more then Christ Matth. 10.37 And II. Not to hate any of their fathers children because their fathers loves them more Gen. 37.4 And III. To love wisdom that so they may rejoyce their Parents Prov. 29.3 8. Some Magistrates love their people Agesilaus was fined by the Ephories because he had stoln away the hearts and won the love of all the Citizens to himself 9. Some subjects love their Rulers and this is of no small moment or consequence seeing as the French say L'amour des subjects est la ferme colomne d'un Prince The love of the subjects is the strongest pillar of a Prince 10. Some brothers love one another and some brothers love their sisters and some sisters their brethren A Persian woman being asked why she had rather save the life of her brother then of her own son answered Because I may well have more children but never more brothers seeing my father and mother are dead 11. Some masters love their servants and some servants their masters 12 Some Schoolmasters love their schollars and some schollars their School-masters Qu. 33. Whom do some love which they ought to love as a Theological duty or Whom ought we to Love Answ 1. We ought to love God the Father Deut. 11.1 Psalm 91.14 Rom. 5.5 and 2. God the Son Cant. 1.7.7.12 John 21.15 16. 1 Pet 1.8 and 3. God the Holy Ghost Rom. 15.30 4. The Church of Christ Isaiah 66.10 And men 5. Their enemies Exod. 23.4 1 Sam. 24.5 7. 26.5 30.11 and 6. Kings should love those who speak truth and right Prov. 16.13 and who are pure in heart Prov. 22.11 and 7. Ministers should love their flocks 2 Cor. 7.3 15.9.14.12.14 15. Philip. 1.7 8. 1 Thes 2.7 And 8. People must love their Pastors Gal. 4.14 15. 1 Thess 5.13 And 9. We must love the children of God 1 Pet. 1.22.2.17 that is I. All good men or all faithful ones in general 2 Cor. 7.15 Tit. 1.8 1 Sam. 18.1.20.17 18 22. Ephes 1.15 Col. 2.2 1 Iohn 4.7 and II. Those who have been converted unto God by us Phil. 12. III. Those in whom we see the sparks of grace shine and shew forth themselves 1 Sam. 2.26.18.5 Qu. 34. VVhat rules are worth observation in regard of Love Answ 1. As there must be in every triangle three lines whereof the first beginneth the second encreaseth and the third concludeth or perfecteth the Figure and without any of these lines there can be no Triangle so in Love there are three vertues I. Affection which draweth the heart II. Action and expression which encreaseth the hope III. Constancy which finisheth the work and without any of these vertues there can be no love Answ 2. Ovid de arte amandi gives three rules not much differing from the former Principio quod amare velis reperire labora Proximus huic labor est placidam exorare puellam Tertius ut longo tempore duret amor First find out one whom dearly thou canst love Then with entreaties seek thy love to move Lastly see constant thou in love do prove I. Make God and good the object of our love II. Labour to be good and by all diligent service and industrious endeavour to be assured of Gods love towards us in Christ And III. To be constant and immoveable in our love to God and good Qu. 35. How long doth true love last Answ Till death yea ater death Some Painters of old did draw on the borders of Cupids Robe Life and Death to shew that love remains both in life and after death God hath ordained that we who love shall have an end and that or those whom we love shall have an end and therefore our love must then and not till then have an end when both we and our friends are dead Vne parfaite amour dure eternellement say the French A perfect love doth last eternally and Le neud que l'amour joinct la mort ne peut deffaire the knot that love doth knit death cannot untie Scipio Affricanus esteemed so much the Poet Ennius alive that being dead he caused his picture to be set before his eyes as a memorial of his great love Plutar. When Cyrus went to overcome Babylon and was hindred by the river Euphrates a Knight whom the King entirely loved venturing into the water was drowned whereupon the King made a vow that he would make that great river passable on foot and accordingly parted it into 460 channels and so took the City For the most part that love which lasteth after death is begun betimes whence one saith Wouldst thou have love last even unto the tomb Then let it take beginning at the womb Qu. â—6 How many way doth Love cease Answ 1. Sometimes naturally when men dye Eccles 9.6 2. Sometimes impiously and enviously when men cease to love those who are become good whom they loved when they were evil 1 Pet. 4.4 3. Sometimes piously and religiously when men cast off the familiarity and acquaintance of Apostates and those who become wicked and enemies to the Church although they were intimate and familiar with them when they were professors and seemed outwardly religious 2 Tim. 3.5 Heb. 10 38. 1 John 2 19. Qu. 37. What or where is the Seat of Love Answ Love hath three
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
but never change without cracking such Lovers were Amian to his Ignatia Auficlius to his Canchia Amador to his Florida Leander to his Hero Pyramus to his Thisbe Theagines to his Cariclia and Erasto to his Persida The Jacinth if it be rubbed with lime is soon set on fire and hardly quenched the Adamant and the iron are soon joyned but hardly dissevered the coyn hath its stamp in a moment which cannot be taken out without melting the Turtle chooseth but never changeth the Swan once liking never leaveth and the Lyon after his first choice never covets a second chance Lamia a Concubine by no torments could be haled from the love of Aristogicon II. Some Lovers are false inconstant and faithless more brittle then a glass more wavering then a weather-cock more variable in thought then the Camelion in hue more changeable in deed then the Nightingale in voyce now loving now loathing now fire now frost hot at the first and as soon cold as hot Qu. 46. What is the nature of inordinate Love Answ 1. It makes men blind and dark in their judgements and is the cause of sin Genes 3.6 34.12 Judges 16.4 2 Sam. 13.2 1 Kings 11.3 2. It is the greatest plague as Miltiades the Athenian was wont to say that of all the plagues wherewith the Gods did afflict mortal men love was the greatest in that they sought after that as a heavenly bliss which at last they found their hellish bane 3. It is a small thing yet produceth great effects for as the least spark if it be not quenched will burst into a flame and little moaths eat thick cloth and Coneys in Spain and Moles in Thessalia did undermine two towns so love which secretly creepeth into the mind as the rust doth into the iron and is not perceived consumeth the body yea confounds the soul As the little grain of Mustard-seed in time becometh a tree and the slender twig which with the hand might easily have been pulled up comes to that greatness that it is requisite to bring an ax to hew it down so love at first may be easily prevented but being suffered a while is not easily razed 4. The nature of inordinate love is that it is more bitter then sweet Parrasius dravving the counterfeit of love painted her tickling a youth on the left side with a feather and stinging him on the right vvith a Scorpion meaning that they vvho are besotted vvith the sorceries of â—upid reap for one dram of gold a pound of dross and for one pinte of pure oyl a vvhole Tun of infectious poyson being a fading pleasure mixed vvith bitter passions and a misery tempered vvith a fevv momentary delights Hence the French say Au prix du mal a' amour tout autre mal est doux all sovvr is svveet being compared vvith the svveet sovvr of love Love is likened to the Fig-tree vvhose fruit is svveet whose root is more bitter then a Bitterns claw or to the Apple in Persia whose blossom savoureth like honey but whose bud is more bitter then gall or to a Labyrinth which leadeth us to as much pain and pains ar Sisiphus Tantalus and Ixion endure and undergo Qu. 47. What are the Causes of this evil and inordinate Love Answ 1. Sometimes a heart naturally lascivious and lustful for as the dropsie cometh from abundance of moisture so love many times springeth from abundance of lust 2. Sometimes laziness is the cause of love for as a lamp is maintained with oyl so love is nourished with idleness Otia si tollas periere cupidinis arcuâ— 3. Sometimes wealth and worldly abundance is the cause of this evil love for as the Cedar tree is without fruit and the grain sown in the sand withers for want of moisture so inordinate love without wealth and outward fulness doth frequently freeze whence we see that this vice is more frequent in great men then in mean ones 4. Sometimes quick nimble and ripe wits are the causes of this love for as the fairest blossoms are soonest nipt with frost and the best fruit soonest destroyed with Caterpillars so the ripest wits are most apt to be overthrown by love Or as the dry touchwood is kindled with lime and fire quickly consumeth flax so love entereth the sharp wit without resistance and is harboured there without repentance Qu 48. VVhom do men inordinately love Answ 1. Sometimes their wives 1 Kings 11 3 c. 2. Sometimes harlots Judges 16.4 3. Sometimes strangers for their beauty Gen. 34.12 And 4. Sometimes their kindred 2 Sam. 13 2. Qu. 49. VVhat are the Fruits and Effects of inordinate lawless and immoderate love Answ 1. Sometimes the death of others as Fabia the wife of Fabrias Fabricanus sell so deeply in love with Petâ—oninus Valentinus that in hope to enjoy him she caused her husband trayterously to be murthered for which she was hanged 2. Sometimes the loss of ones own life and that either by their own hands or by the hands of others I. Sometimes lustful love hath caused the loss of life by the â—oâ—â—â—rs own hand as Crates the Theban being asked What was the reaâ—iest remedy to quench love answered Hunger asswageth love and so also doth time but it these will not work the feat a halter will And I think 〈◊〉 â—ction hath an eye to this of some Peets who â—aign That in Lâ—ucadia there is a very high sleep Rock which is a notable remedy to asswage love as was experimentally proved true in and by Cephalus who for the love of Degonetes whom he loved without measure leaped from the top of the Rock Giddica the wife of Pomminius Laurentinus did so lasciviously dote on her son in Law Comminius that not able to train him to her will and perceiving that her husband knew of her loose affections she strangled her self II. Somtimes this unlawful love is the loss of life by the hands of others as appears in Fabia mentioned before in this same question 3. Another bitter fruit growing on the tree of lascivious love is loss of Wit understanding and reason A Counsellor of the Parliament at Grenoble being taken with the love of a married Gentlewoman and perceiving that notwithstanding all his suit and endeavours she slighted and contemned him he grew so careless of himself that he began to grow lousie and being strangely tormented with lice he grew mad and so dyed 2 Hist of France 1559. Francis Valeriolâ— in his Physical observations l. 2. obs 7. tels us of a rich Merchant who fell so strangely and strongly in love with a maid that he was transported beyond the bounds of reason became stark mad and so continued a great while notwithstanding all the physical means used for his recovery Propertius when he was in love said he was not himself but a shadow Socrates saith the love of beauty is the forgetting of reason because love is not to be supprest by wisdom because not to be comprehended with reason 4. Another effect is it
custody they are Gen. 39 21. 5. In his care to deliver and save them from and out of all evils Isa 63.9 Gen. 15.5 6 7. Psalm 37.39 6 In his raising up â—hrist to be a Shepherd unto them â—z k â—4 â—3 26 27 2â— 7. In his revealing of his will unto them Gen. 18.18 8. By his subduing of all their enemies Apoc. 3.9 9. By defending them against their enemies Isa 43.4.48.14 10. By giving them wise and prudent Princes 2 Chron. 2.11 9.8 11. By taking the wrongs done unto them as done unto himself Zach. 28. 12. By giving them favour in the eyes of their enemies Isa 66.12 13. By extending his own favour unto them Isa 44 3. Hosea 11.4 14. By his delight in them Numb 14 8. 15. By dignifying of them with the title of sons 1 John 3.1 16. By his sending his son into the world for them or by giving Christ unto them 1 John 4.8 9 10. Rom. 5.6 c. O Lord what is man that thou so regardest him Mittis unigenitum tuum immittis Spiritum tuum promittis vultum tuum Bern. in Cantie So God loved the world as he gave his onely begotten Son the Son sends the Spirit and the Spirit teacheth truth Qu. 57. Why doth the Lord thus love his children and people Answ 1. Because they are his people Nehem. 1.8 9.11 and 2. For his promise sake Nehem. 1.8 9 11. Qu. 58. Wherefore doth the Lord love or express his love to some people more then others Answ 1. Not for their multitude and greatness Deut 7.7 Nor 2. For their merit or goodness Hosea 14.4 Rom. 9 13. but 3. For his own Name and mercy sake Deut. 7.8 and 4. For his promise sake unto his servants Deut. 7.8.10.15 Qu. 59. What is the Nature of Gods love and loving-kindness unto his people and children Answ 1. It is an acceptable love unto them and more welcome then the former and latter rain unto the earth Hos 6.3 yea then the morning dew Hos 14.5 2. His loving-kindnesses towards them are many Psalm 25.6 Isa 63.7 3. His love towards them is good Psalm 6.9.16 And 4. It is towards them perpetual and everlasting Psalm 42.8.89.33 Isa 54.8 10. Jer. 31.3 or it hath been of old Psalm 25.6 or it is an eternal and immutable love Numb 23.20 John 13.1 5. It is a free love Hosea 14.4 5. Rom. 9.13 6. It is marvellous Psalm 17.7 Ephes 2.7 Tit. 3.4 7. It is extraordinary excellent Psalm 36.7 8. It is a perfect love he loving them as he loves his onely begotten Son John 17.23 9. It is better then life Psalm 63.3 10. It is an immense profound and infinite love Ephes 3 18 19. or It is a great love Joel 2.13 Jonah 4.2 Ephes 2.4 i. e. I. It is greater then the love of a friend to his friend for he gave his Son to dye for us out of his love unto us John 3.16 II. It is greater then the love of a mother towards her child Isa 49.14 15.66.13 III. It is like the love of a husband to his wise Isa 54.4 5. Qu. â—0 What are the Degrees of Gods love towards his children Answ These five I. He decreed before all times to save them II. In the fulness of time he gave Christ to be a Saviour unto them III. In his appointed time he justifies them reconciles them unto himself and pardons their sins before he reveals it unto them or assures them thereof IV. He then gives them a glimpse of his love when from or by the signs manifested in the Gospel they perceive that they are regenerated Then V. He gives them an open and clear vision 2 Cor. 3.18 that is he immediately speaks unto their hearts by an internal revelation his Spirit witnessing unto their spirits that he loves them as sons in Christ and will love them unto the end Qu. 61. What consolation may the faithful reap from Gods love towards them Answ 1. They may be comforted with this that none can curse them Numb 23.8 2. They need neither fear want nor enemies nor dangers Gen. 26.24 Iosh 10.8.8.1 10. Deut. 1.21 3. They may know to their comfort that they are blessed whom the Lord loves Psalm 145.5 7 9. And 4. That God will encrease his graces in them Psalm 115.12 14. â—nd 5. That he will give the earth unto them and prosper them Psalm 115.12.16 And 6. That he will heal their sins and backslidings Psalm 1â—3 2 3. Hosea 14.4 5. This Question may be much enlarged from Quest 56. Qu. 62. What means must we use if we desire that God may love or shew kindness either to us or ours Answ 1. We must pray unto God to do so Gen. 24.12 14. Psalm 119.76 2. We must labour to be of the number of his servants and children and not of the world Ioh 17. 3. We must pray unto him to enflame our hearts with his love 2 Thess 3 5. 4. We must be obedient to his law and commandments Deut. 7.12 13.11.1.13 Qu. 63. What may we learn from the Lords love and loving kindness towards his people or children An. 1. That it is a great judgement to have it taken away from us Jer. 16.5 2. That it cannot be made known in the grave Psalm 88.11 3. That it is shewed unto thousands Jerem. 32.18 4. That the mercies and graces we receive from God are not bestowed upon us for any merit of ours but for his own loving-kindness sake Psalm 119.88.149.159 Jer. 31 3. Hos 2.19 Amat Deus non aliunde hoc habet sed ipse est unde amet ideo vehementius amat quia non amorem tam habet quam hoc est ipse August Qu. 64. What is required of us in regard of Gods love and loving kindness towards us Answ 1. To love the brethren 1 Iohn 4.8 2. To love strangers Deut. 10.18 19. 3. To cast our care upon God 1 Pet. 5.7 4. To praise him and set forth his glory Deut. 26.5 10. 2 Sam. 1.27 28. Ruth 4.14 Psalm 13.4 13.22.24.115.12 18.103.1 4.138 5. To follow him Numb 14.24 Joshua 14.6 14. 6. To seek to know him and his love unto us and that with joy Deut. 12.7 Hos 6.2 3. Ephes 3 8. 7. To admire his love Isa 5.18 Rom. 5.6 7 8 11.33 8. To obey and serve him Gen. 12.1 2. Exod. 23.26 Iosh 24.2 4. 9 To hear him Deut. 15.5.6 10. To rejoyce in the Lord who thus loveth us Pâ—alm 5.12 11. To trust in him for his love and depend upon him Psalm 36 7.61.4 5.115 â— 12. 12. We must labour and pray for true wisdom that we may understand the loving kindness of the Lord Psalm 107.43.143.8 13. We must not conceal but make known unto others the Lords loving-kindness towards us Psalm 40.10.48.9.92.2 Isa 63.7 14. We must pray unto God to continue it both to us ours and all his Psalm 25.6.36.10 51.1 89 49.119.88.149 159. 15. We must always remember it and ruminate of it Psalm 26.3 16 We
must beloved in truth and verity He must have the heart as well as the hands Deut 6 5. the soul as wel as the body Mat. 22.37 he searches the mind so â—oon as the man 1 Sam 16 7 and will be worshipped within as well as without 5. We must love the Lord constantly and perseverantly never falling from our first love Rom. 8.35 39. Apoc. 2.4 6. With all our heart and with all our soul Deut. 13.3 Ephes 3 17. To love with all the soul is to love wisely to love with all the strength is manfully to suffer for truth to love with all our heart is to prefer the love of God before all other things The measure to be observed in loving God is to love him without measure for our love to our God should be in the highest degree and that both I. In regard of the Object or as they say Objective that is wishing greater or more good unto him then unto any And II. In regard of estimation or as some speak Appretiativè that is by preferring him and his will before all other things yea before our own life Mâ—t. â—0 37. Luke 14.26 yea so that we had rather choose to dye and to submit our selves to death then transgress the least of his Commandments And III. Intensively i. e. in regard of our most vehement endeavour in applying all our faculties to the love of God Deut. 6. â— Thus the Prophet David saith That he will love the Lord with all that is in him which our Savior Luk. 10.27 28. expounds thus We must love the Lord with all the heart soul mind and might that is First in general that there must be no part of us void of the love fear and honour of God but that all our zeal thoughts will study of the mind and labour of the body should tend unto the love service and honour of God and there must be nothing in any part of us which is not dedicated unto God But Secondly more particularly Deut. 6.13 it is said Thou shalt love the Lord with all thy heart soul and strength S. Matthew 22.37 saith with all thy heart soul and mind and S. Luke hath all Heart Soul Might and Mind I. Thou shalt love the Lord with all thy heart that is Thou shalt esteem and acknowledge him thy chiefest good V sin or With all thy heart that is with thy whole understanding without any errour August de doct Christ ca. 22. or with all thy heart that is wisely Bern. ser 20. sup Cantic II. Thou shalt love the Lord with all thy soul that is with thy whole will and purpose Vrsin or With all thy whole will without contradiction August de doct Chris ca. 22. or sweetly and with joy Bern. ser 20. s Cantic III. Thou shalt love the Lord with all thy strength or might that is all thy actions both external and internal must be conâ—ormable and agreeable to the will and law of God Vrsin or With all thy strength i. e. so valiantly couragiously and constantly that we neither be subdued by deceit nor seduced by allurements nor dejected by injuries and afflictions Bern. ib. IV. Thou shalt love the Lord with all thy mind and thought that is thou shalt always intend to think and meditate of God that thou mayest both know him and love him the better Vrsin or VVith all thy mind i. e. with thy whole mind without oblivion August Qu. 76. VVhether are we to love God more for the moe benefits he bestows upon us or not Answ God is to be loved though he should give us nothing but correction as a good child loveth his father although he correct him But when it is said VVe are to love God for his benefits this word FOR denotes not the final cause here but the moving and therefore Augustin in Johan ser 3. saith It is a good thing for a man to think upon Gods benefits that he may be stirred up by them to love â—od but to love him onely for himself and not for his benefits Qu 77. Can we by nature this love God Answ No for by nature we rather hate him That we cannot by nature love God appears thus I. Nature is so wholly corrupted and depraved that we are prone unto every evil thing but averse from every thing that is good Jer. 3.12.14 II. The love of God is a spiritual work and that a hard one and consists not in word or countenance but in internal and ineffable joy Psal 42.1 63.1 Cant. 5.8 III. The love of God requires self denial which is a duty not to be performed Viribus naturae by the power of nature Eph. 2.3.5.17 Heb. 10.36 1 Pet. 41. 1 John 2.16 17. Qu. 78. VVhether is the love of God or of our neighbour one sort of love or not Answ It is one sort of love for the formal object of our love in this life is God because all things are reduced to God by love and the material object of our love is our neighbour and these two make not two sorts of love but one for as there is but one Spirit though diversity of gifts so there are two precepts and but one love 1 Corinth 13. Qu. 79. VVhat things are contrary to the true love of God Answ 1. The casting away of Gods love or the contempt and hatred of God as the avenger and punisher of sin Inordinate love of our selves or of other creatures viz. when we prefer our own lusts pleasures wills and lives before God and his will and will rather offend him then part with them 3. A feigned love of God viz. when we seem through hypocrisie to love him but indeed do not Mark 7.6 Qu. 8â— VVhat are the Impediments of the love of God or VVhat things hinder us from loving him An. 1. The love of the world James 4.4 1 John 2.15.3.17 2 The want of love to our brethren 1 John 4.8 19 20. 3. The love of sin Psalm 52.3 4. The love of our selves 2 Tim. 3.2 5. Idolatry Hosea 3.1 6. Drunkenness Hosea 3.1 7. Pleasure Hosea 3.1 Qu. 81. By what means may we attain unto this love of God or How may we be enabled to love him An. 1. The Author hereof is the Author of all good viz. God who works this love of himself in our hearts by his holy spirit Deut. 30.6 Rom. 8.28 2 Cor. 13.11 Phil. 1.9 1 Tim. 1.14 2 Tim. 1.7 1 Pet. 1.22 An 2 The means which the Lord useth for the begetting of love in us towards his Majestie is the revelation of his love towards us 1 John 4.10 whence the Saints are called Beloved Rom. 1.7 Col. 3.12 and therefore we should meditate of this infinite love of his towards us John 3.16 Rom. 5.6 7 8. An. 3. The means which we must use if we desire that the love of God may be wrought in our hearts are these I. We must learn the sweetness of God and labour to taste how good and gracious the Lord is Psalm
34.8 II. We must pray unto God to work in our hearts an unfeigned love to his sacred Majestie Psalm 51.11 Phil. 1.9 III. We must be careful to preserve the seeds of grace in our hearts Jude v. 21. 1 John 15.18 19. IV. We must fear and reverence the Lord for where there is no reverence there is no love Deut. 10.12 V. We must be careful to avoid those impediments mentioned before yea separate our selves from whatsoever might hinder us from this holy duty Qu. 82. How many vertues hath divine and spiritual love Answ Four whereof The first is communicative for love is of some good and good is of a diffusive nature hence because God is exceeding good or the best of all he doth especially communicate himself Hence Dion saith Amor divinus est bonus boni propter bonum that is spiritual or divine love is good essentially of that which is good causally and for good finally The second vertue is motive or inclinative to the producing of every good thing The third is ordinative for it ordains and appoints all things to the good of the party beloved The fourth is elevative for love doth so extol the party loving and raise him to such a height that now the lover is not his own man but rather his who is beloved Gal. 2.20 Qu. 83. VVhat are the fruits and effects of our love unto God An. 1. Gods love in the heart kills and casts out sin Rom 6.2 2 Cor. 13.5 until the heart be enflamed with this love it is infected with some other novo vincitur omnis amor But when this new love enters the old departs for Non bene conveniunt nec in una sede morantur The love of God and of sin will not lodge together An. 2. Another fruit and effect of our love to God is joy or love is the cause of joy and that I. Propter benevolentiam for goodwil for to love is to will well Hence because we love any we rejoyce at their prosperity and preferment II. Propter boni praesentiam for the presence of the good loved for when we love that which is good we rejoyce in the enjoyment thereof III. Propter boni inhaerentiam for the inherence of good Hence when vertue and grace is lodged in those whom we love we rejoyce thereat Answ 3. The Schoolmen say Amor divinus quatuor bona in homine operatur I. Inclinat superiora inferioribus per humilitatem contemptum sui II. Superioribus inferiora per desiderium supernorum III. Ordinat aqualia aequalibus IV. Transformat amantem in amatum secundum affectum Answ 4. Others say Amoris effectus quatuor sunt Primò deformatum reformare convertit enim à falso objecto amoris ad Deum Secundò reformatum conformare viz. Per effecta unionis ad Deum Vnio autem triplex I. Substantialis sui nimirum ad seipsum talis Vnio 1. Identitatis est causa qua quis amat seipsum c. 2. Similitudinis qua quis amat alium II. Realis est unto amantis ad amatum quae fruitio est III. Essentialis seu mentalis quae nihil aliud est quam ipse amor Tertio conformatum confirmare est enim inseparabilis I. Ratione spiritus custodientis nos II. Ratione nostri non deserentis spiritum Quartò conformatum transformare amantem in amatum transformat amor The sum of all is I. Love changeth us from evil to good II. Love maketh us endeavour to be like unto God III. Love confirmeth us in this endeavour and likeness because 1. The Spirit taketh care of us And 2. We are careful to be directed by the Spirit IV. Love maketh us to go out of our selves and to devote our selves wholly up unto God Qu. 84. How may we know whether we love God or not or what are the signs thereof Answ In answer hereunto two things are seriously to be considered viz. 1. The necessity of examination 2. The rules of exploration First all think that they love God but the most are deceived for none can love him indeed but those to whom it is given For. I. There is an innate hatred in us towards God as is clear from these two particulars 1. We love not naturally the works of vertue And 2. The things which we desire in God or from him we desire for our selves onely out of self-love and otherwise nothing pleaseth our nature And II. This hatred of God which is in us is called An aversion of the mind from God and is not changed until our hearts be converted by the Spirit unto â—od 2 Cor. 3.16 And therefore it concerns us nearly to examine and try diligently by certain undoubted and infallible signs whether we love the Lord or not Secondly we may know whether we love the Lord truly and indeed or not if we seriously examine our selves by these clear and plain Signs viz. .1 He who loves God will adhere and cleave unto him Deut. 30.20 Matth. 6.24 2. He who loves God will keep his word 1 John 2.5 that is will obey him both I. â—ffirmatively doing what he requires And II. Negatively eschewing what he forbids 3. He who loves God the Father will and doth love God the Son 1 John 5.1 5. He who loves God will love his brethren 1 Joh. 4.20 21. 4. He who loves God will relieve and succour the necessities of his brethren 1 John 3.17 And 6. Will esteem the Lord as his chiefest good and giver of every good thing Deut. 6.13.10 20. And 7. Will withdraw all trust and confidence from all creatures placing his whole assurance upon the Lord and believing onely in him And 8. He will fear and stand in awe of him with a filial fear Deut. 6.13.10.20 Psalm 38.8 Prov. 24.21 1 Pet. 2.18 And 9. He will humble himself before the Lord and be lowly in his sight James 4.7 1 Pet. 5 6. And 10. He will patiently bear all adversity and affliction which is sent by God James 1.21.2.20 And 11. He will worship and serve the Lord as himself hath prescribed in his word And 12. He will meditate continually of God and his word and that with delight Psalm 1.2.119.172 13. In all things he will seek the praise and glory of God as his chiefest scope and aim 1 Corinth 10.31 And 14. For benefits favours and mercies received he will give thanks that is I. With his mind and spirit And II. With his tongue And III. VVith his gesture and countenance And IV. VVith his life by willingly doing whatsoever he commands and shuning whatsoever he forbids Psalm 50.15 Colos 3.17 And 15. He will continue stedfastly in all these unto his lives end Qu. 85. By what means may the love of God be augmented and encreased in us Answ 1. By knowledge we can neither desire nor love him whom we do not know since Affectus motus est cordis a notitia cognitione objecti exercitatus affection is the motion of the heart arising from the
knowledge of the object or thing loved As those who know God will love him so the greater our knowledge of God is the greater will our love unto him be 2. There are four meditations very helpful to encrease in us the love of God viz. I. We should love him because he is the Supream good Invenito si potes aliquid pretiosius Deo dabitur tibi Bern. Seek heaven and earth quite through and if in either thou canst find any thing more excellent then God thou shalt have it And II. We should love God because he hath first loved us Invenimus eum sed non prevenimus Aug. we may find God but we cannot prevent him he seeking us ere we seek him Dilexit non existentes imò resistentes Bern. God loved us before we were creatures yea when we were traytors III. We should love him because he hath declared his love already by innumerable gifts given unto us And IV. Because he hath yet greater things which he hath prepared for to give unto us Non de his quae condidit sed de scipso August For he will give himself unto us which is better then all the enjoyments of earth and heaven Qu. 86. Who are too blame in regard of Gods love Answ 1. Those who will not acknowledge Gods love unto them Mal. 1.2 2. Those who have not the love of God in them John 5.42 3. Those who love those things which hinder them from the love of God 1 John 2.15 4. Those who are inconstant in their love unto God Apoc. 2 4. Qu. 87. What is required of those who love the Lord Answ 1. To hate evil Psalm 97.10 2. To labour to keep themselves in the love of God Jude v. 21. 3. To be joyful in the Lord Psalm 5.11 4. To bless and praise the Lord Psalm 40.16.70.4 5. To do whatsoever they do in love We read of one â—â—â—nundus who would answer all questions with this one word LOVE e.g. If he were asked Whence came you he answered From love whether go you to love with whom dwell you with love What aim you at love Why do you this or that for love so all we do should be done in love and for love and come from a heart filled with love 6. To love the Lord alone we say Love and lordship brook no fellowship and the French say Amour et Royaultè ne neulent point d'esgal Love and royalty can suffer no equal and therefore the Lord will have no Rivals in his love Simbaldo Flischo of Geneva perceiving that a Lady whom he entirely loved suspected that he loved others besides her in regard of his free courteous and chearful behaviour in the company of others he devised this Impress A Needle touched with an Adamant applyed to a sea Card with a Compass thereunto and above was the clear Azure sky with stars with this Mot Aspicit unam to shew that although in the heavens were very many fair and bright stars yet there was but one regarded of the Adamant viz. The Pole-star This should be the Christians Motto for although we are compassed about with many things which seem amiable and lovely yet the eye of our affection must be fixed onely upon God Qu. 88. What is our love unto Christ Answ Love unto Christ is an holy affection of the soul carrying of us with ful desire to the enjoying of him and making us prefer our communion with him before all things in the world that may challenge our dearest respect Qu. 89. Who love Christ Answ 1. The Church Cant. 1.3 2. The righteous Cant. 1.4 Qu. 90. Why must we love the Lord Christ Answ 1. Because if we do not love him we are worse then infidels for Christ hath loved us and they will love those who love them Matth. 5.46 47. 2. Because If we love not him we shall be accursed 1 Cor. 16.22 3. Because if we love him the Father will love us John 16.27 4. Because if we love him he will love us John 14.21 5. Because if we love him he will know and take notice of it Iohn 21.17 6. Because if we love him all things shall work together for our good Rom. 8.28 7. Because his love towards us was extraordinary that is I. It was a perfect love viz. As his father loved him so loved hâ— us John 15.9 II. It was an unparallelled love John 15.13 Rom. 5.6 c. III. It was a perpetual love John 13.1 IV. It was an inexpressible love Ephes 3.19 Qu. 91. How may we know whether we love Christ or not Answ 1. If God be our father we will love Christ John 8.42 2. If we love him we shall rejoyce that he is ascended unto the Father Iohn 14.28 3. If we love him we will obey him and keep his commandments Iohn 14.15 21 23.15.9 2 Iohn 6. Qu. 92. How must we approve our love unto Christ Answ 1. By forsaking all things that is our beloved sins yea if it be required our life and all Matth. 19. for his sake Quomodo amas Christum cum adhuc amas quod in te odit Christus August And 2. By taking up his cross and following him Mat. 16.24 and 3. By denying our own wisdom and righteousness that we may be found in him 1 Corinth 3.18 and 4. By loving the brethren for his sake 1 John 2.3 4 5. Chapters Qu. 93 What is required of us in regard of Christs love Answ 1. To desire and prize his love above all things When Alexander came to Diogenes and asked him if he wanted any thing or would request any thing of him he answered He desired nothing of him but that he would stand out of the Sun Thus our hearts should be set on fire with a love to Christ that we might covet nothing more then to see the beauty of his face and the ravishing beams of his favour 2. We should so long meditate of the love of Christ to us Donec totus fixus in corde qui totus fixus in cruce till he were as fast fixed in our hearts as he was upon the cross Qu. 94. How or how many ways doth a man love himself Answ 1. Some answer that a man loves himself three manner of ways I. Diligit se ut se this is not good love II. Diligit se ut principalem finem this is not right love III. Dil git se in ordine ad Deum this is to love a mans self truly Answ 2. There is the love of a mans self which is proper to the wicked for they esteeming their bodies and sensitive nature to be the principal thing in them love them better then their souls and so are more careful to pamper feed and satisfie them then to cherish nourish or provide for their souls This self-love is wicked and not to be imitated Answ 3. There is the love of a mans self which is proper to the good for such esteeming their souls to be the principal thing in them do love
therefore merit dispraise Qu. 111. How must Christians love their neighbours and brethren Answ 1. Not better then the Lord Matth. 10.37 for they who love father or mother son or daughter better then God are not worthy of him 2. Not better then themselves it is observed in the nature of the Brocardor Hart that whereas it is the nature of the vulgar Harts to lurk in ditches at the hearing of the hounds this beast never seeketh any such place to hide or cover himself but runs still in the sight of the dogs to draw the hunters and hounds from the other Dear in covert whereupon the dogs leave the other which hid themselves and seek not for them having the Brocardor in sight and chase and so the hunters being passed by the lurking Harts return back being safe from the danger of nets and dogs whilst the poor Brocardâ— are hunted and chased to death We are not bound thus to love our brother or neighbour that is of set purpose to expose our selves to death for the preservation of a private neighbors life 3. We must love them as brethren 1 Pet. 3.8 And 4. We must love them in the Spirit Col. 1.8 5. We must love them sincerely and in truth Rom. 12.9 2 Cor. 8.8 2 Joh. 1.3 Joh. 1. 6. We must love them as Christ loved us Joh. 13.34.15.12 Eph. 5.2 1 Ioh. 3.11 16. 7. We must not love them inconstantly 2 Sam. 13.4 15. Iob 19.19 But 8. We must love them daily more and more 1 Thes 4.10 And 9. We must love them as we love our selves Lev. 19 18 34. Gal. 5.14 Iam. 2 18 Iohn Gonsalve Bishop of Tarracon and one of the Inquisitors of Sivil when any were brought before him for the profession of the â—ospel would say that it was wonderfull to observe how these Heretiques had this Commandment engraven in their hearts Thou shalt love thy neighbour as thy self because they would for no threats or torments accuse or discover one another Qâ— 112. How or wherein is our true love and charity towards our brethren to be expressed and shewn Ans 1. By labouring to build them up and to instruct them in the most holy Faith Lev. 19.17 Acts 18.26 1 Thes 5.14 Hebrews 3.13.4 24. Jude â— 2. By praying for them Psal 122.6 Rom. 10.1 Eph 6.18 2 Thes 3.1 Hebr. 13.18 3. By administring to their necessities according to the uttermost of our abilities Rom. 12.20 Gal. 6.10 4. By preserving them in what we can from all manner of damage in their estates Exod. 23.5 6. 5. By being kindly affectioned towards them in our hearts Rom. 12.10 6. By performing offices of love one unto another Gal. 5.13 7. By speaking friendly unto them 8. By forbearing one another Eph 4.2 9. By Christian Love feasts Jude 12. Qu. 113. What are the properties nature and qualities of love and charity Ans 1. It covers a multitude of sins Prov. 10.12 1 Pet. 4 8. 2. It edifieth 1 Cor. 8.1 3. It suffereth long 1 Cor. 13.1 4 It is kind 1 Cor. 13.4 5. It envieth not 1 Cor. 13.4 6. It vaunteth not it self 1 Cor. 13.4 7. It never faileth 1 Cor. 13.8 8. It is the effect of faith 1 Joh. 3.18 19. 9. It is fervent Cant. 8.7 1 Pet. 4.8 10. It endureth all things 1 Cor. 13.7 11. It hopeth all things 1 Cor. 13.7 12. It believeth all things 1 Cor. 13.7 13. It works no ill to its neighbor Rom. 13.10 14. It beareth all things 1 Cor. 13.7 15. It is not puft up 1 Cor. 13.4 16. It doth not behave it self unseemly 1 Cor. 13.5 17. It seeketh not her own 1 Cor. 13.5 18. It thinketh no evil 1 Cor. 13.5 19. It is not easily provoked 1 Cor. 13.5 20. It rejoyceth not in iniquity but in the truth 1 Cor. 13.6 Qu. 114. What are the excellencies of love and charity towards our brethren Ans The excellencies thereof appear in these and the like particulars 1. That all things are nothing without Love and châ—rity Cant. 8.7 1 Cor. 13.1 2 3. 2. That poverty with love is better then riches without it Prov. 15.17 3. That it is a Theological virtue 2 Tim. 3.10 2 Pet. 1.7 Jude 2. 2 Joh. 3. 4. That it is one of the three most excellent Theological graces 1 Cor. 13.13 5. That it is a greater grace then either faith or hope because it shall abide when they shall cease 1 Cor. 13.13 6. That it is the bond of perfectness Col. 3.14 7. That it is a brest-plate to defend us 1 Thes 5.8 8. That it is a testimony of our election Rom. 8.14 Heb. 6.11 2 Pet. 1.10 9. That it is a sure sign of eternal life 1 Ioh. 3.14 10. That it casts out all fear 1 Ioh. 4.28 11. That it is the Law of Christ Ioh. 13.15 33 34. Gal. 6.2 12. That it is the exercise of the faithful 1 Cor. 16.14 Gal. 5.6 Eph. 5.2 13. That it is an argument of faith 2 Cor. 9.13 Whence I. Faith is said to work by love Gal. 5.6 And II. Faith and love are joyned together 1 Tim. 2.15 14. That it is the fruit of the Spirit Gal. 5.22 15. That it is the sum scope and end of the Law Rom. 13.8 Gal. 5.14 1 Tim. 1 5. 16. That it is the fulfilling of the Law Rom. 13.8.10 For the understanding of this place observe that the Apostle therein doth not speak of the perfect or imperfect obedience of the Law but Love is commended as the sum of the Law which is to be understood of perfect and compleat charity which is contained in all parts and precepts of the Law as appears by Rom. 13.9 Now it will not follow as the Papists would have it in any good consequence That because perfect love is commanded in the whole Law therefore it is performed perfectly by the Saints for as our knowledge is in part so is our charity we can love no further then we know Qu. 115. How then is love the fulfilling of the Law Ans Love is said to be the fulfilling of the Law three manner of ways 1. Reductive because we fulfil all the commandments of God for the love of God And 2. Effective because he who loveth the Lord is ready to obey him And 3. Formaliter because all our actions should be referred to Gods glory 1 Cor. 10.31 Qu. 116. What Order may we observe in our love unto our brethren Ans 1. If other circumstances agree and be answerable then we may love our kindred more then strangers in those things which belong unto this outward life and amongst our kindred we may love those most who are nearest akin unto us 2. We may love some special intimate and approved friend more then a common kinsman especially in those things which belong unto the common office of this life Prov. 8.24 3. We must love our parents more then any friend because the conjunction oâ— Parents is nearer then of friends in regard of the communication of those good
Acts 12.2 And 7. They who love their brethren only for their own base ends Gal. 4.17 Qu. 122. What is required of us in regard of the Christian Love and Charity of others towards their Brethren Answ 1. To give thanks unto God for them Eph. 1.15 Col. 1.4 2 Thes 1.3 2. To imitate them 1 Tim. 4.12 2 Tim. 3.10 Qu. 123. What is our duty in regard of Christian Love and Charity towards our brethren or what is required of us in regard of Christian Love and Charity Answ 1. To follow after it 1 Cor. 14.1 2 Iâ—m 2.22 2. To let all our actions be done with it 1 Cor 16.14 3. To put it on Col. 3.14 4. To provoke one another unto love Heb. 10 24. 5. To speak the truth in Love Ephes 4.15 6. To labour to edifie our selves in love Eph. 4.16 7. To continue in faith and charity 1 Tim. 2.15 or to abide in love one towards another Heb. 13.1 or to be always paying of this debt one to another for love is a debt which we must be always a paying where it is due and yet never so pay it that we owe it not Qu 124. How doth it appear that our enemies are to be loved Ans 1. From Lev. 19.17 18 where three things are laid down I. We must reprove our enemies and not suffer them to sin II. We must not avenge our selves upon them III. We must not remember the injuries they have done us And Ans 2. It appears from Rom. 13.9 12.20 21. whereupon Augustine saith de doctr 1.30 that this precept of loving our enemies belongs unto all Qu. 125. To love is to esteem as a friend how can this then pâ—ssibly agree w th an enemy for to be a friend and an enemy are contraries Ans We must not hold any man our enemy but every one our brother friend or neighbor This is taught us by the parable of the man who was wounded betwixt Ierusalem and Iericho the conclusion whereof is that we must hold every man our neighbor and none our enemy Luke 10.31 c. Yea in the Gospel we are taught that all men are our brethren either 1. By regeneration or creation Or 2. In deed or in hope Or 3. â—n the Lord or for the Lord and therefore none are to beheld as enemies Qu. 126. How are we to love our enemies A s 1. I may answer â—hat our enemies are to be considered three manner of ways First as our private enemies Secondly as â—ods enemies viz. those who sin against the holy Ghost Thirdly as his â—â—â—ches enemies who persecâ—â—â— the 〈◊〉 thereof To apply this to the qâ—â—st on propounded I say I. We must always distinguish betwixt our own prâ—vate câ—use and Gods and his Churches cause II We must distinguish always betwixt the persoâ—s of wicked men and their actions III. We must lâ—ve ouâ— private enemies although they have wronged us 〈◊〉 we must lo e their persons not their â—ins and we must pray against their sins not their persons 2 Sâ—m 5.31 Acts 4.29 IV. We must he ready to help our private enemiâ—s with temporary thing when they are in neâ—d uâ—â—ess those th ngs b â—urt â—ll unto them but it thâ—â—â—e enemies to the Church we â—re not tâ— supply their wâ—â—ts unless we have some probâ—blâ— hope by that means to draw them to the Church V. If the persons sin unto death 1 Ioh. 5.19 then we are to pray not only against their actions but against their persons also IV. Because few have the spirit to discern these we should apply the imprecations used in the Psalms against the enemies of the Church in general Or Ans 2. I may answer this question Affirmatively and Negatively First affirmatively we must love our enemies thus I. As they are men and so flesh of our flesh II. As they are our enemies we must not covet or desire to be avenged of them yet III. â—e may lovingly reprove them for their amendment Secondly Negatively thus we may not love them viz. I. As wicked men lest so we be found to love wickedness which God hates Nor II. As the enemies of God Psal 139.21 22. Nor III. Must we love them unto death that is so love them that our love be a means to bring them to perdition i. e. we must not flatter them in evil but labour by gentle reproofs to reduce them from their errors Qu. 127. Why must we love our enemies Answ Because it is a probable Aâ—guâ—eâ—t that we are more then natural for a man 〈…〉 naturals may love his friend but it argues an Angelical and Evangelical nature to love our enemies indeed the light and Law of nature doth teach this lesson to some but it is only to a very few as Phocâ—on after he had done many notable Services for the Athenians was put to death by them and a little before his death he charged his son never to wish ill to the Athenians for what they did to him 2. Because we shall astonish our adversaries when they see our patien e and thereby they will know that we seek another life enduring all the troubles of this â—o patiently and consequently they will â—â—â—â—by be moved to abstain from injuring of us Iâ—â—câ— dilâ—gere â—â—â—m cum si vis â—avere inimiâ—um Augustâ—n Psal 99. the means to be preserved from enemies is to love and pardon enemies 3 Because they are procurers of great rewards for us they being truly blessed who suffer for righteousness sake 4. Because it shews that there iâ— in us a great measure of love unto Christ when we are contented to endure reproaches for his sake 5. Because they occasion excellent virtues in us for tribulation brings forth patience c. Rom 5.3 6. Because they are but Gods instruments whereby he doth either chastise or prove us 7. Because herein we shall imitate our God who is an exemplar hereof unto us Matth. 5.45 8. Because otherwise we cannot love God 1 Ioh. â— 20 9. Because otherwise we have not the Spirit of God 1 John 4.7 10. Because the bond of peace is to be preferred before all outward things and therefore we must suffer any thing rather then dissolve and break it 11. Because if there were any cause why we should hate any it were for their hatred of and hostility against us but this is no cause of hatred seeing we are to look upon God not man and therefore for his sake we must wish them well who wish us evil we must love and be friends to our enemies praying for and not cursing of them who do despightfully use us Qu. 128. What are the Degrees of this love of our enemies Answ The Schoolmen observe a threefold degree thereof for I. They say there is a common love which is indifferent or communicable or to be shewed both to friends and enemies and all alwaies II. There is a particular love which is to be exhibited and shewed unto our enemies in the time of need III. There is
The Chiefest DIVINE VERTUES EPITOMIZED OR A compendious Treatise of the three Theological Graces Faith Hope and Charity By Richard Ward Preacher of the Gospel at Bushy in Hartfordshire Now abideth Faith Hope and Charity these three but the greatest of these is Charity 1 Cor. 13.13 Fides dicit Aeterna bona reposita sunt Spes dicit Mihi reposita sunt Charitas dicit Ego curro post ea Bernard LONDON Printed for Francis Tyton at the three Daggers in Fleetstreet neer the Inner-Temple-gate 1655. To the Worshipful and my truly Loving Friends and Parishoners Dr. Walker John Gale Esq Thomas Nichols Esq Mr. Thomas Gee Mr. William Baâ—ly Mr. Henry Hickman Mr. George Blackwell Mr. Thomas Hobson and his truly vertuous Mother Mrs. Barbara Hobson Mr. Robert Blackwell with the rest of my charge and Christian Congregation MUch Honoured and Kind Gentlemen and friends revolving many times with my self the unanimous entrance I had among you my peaceable continuance to this hour with you the experience of your love generally towards me when being disturbed by an unworthy person who endeavoured to sequester me not one inhaibitant in the whole Parish assisting him or giving his hand against me and your in these daies rare and singular freedom from division and distraction in point of opinion not so much as one in judgement declining the good old way of sound and solid Doctrine Pondering I say these things with my self I considered both How by way of thankfulness I might make them known unto others and also How I might testifie to the world my desire to recompence your love and for this double end I have presented this small Tractate unto you entreating you and all those who shâ—ll peruse it to consider seriously these five things First That the great aime and scope of a faithful Minister is the salvation of his people Rom. 10.1 Heb 13.17 whence they are said To save 1 Tâ—m 4.16 Secondly That a cordial and real love ought to be between Minister and People 2 Cor. 1.14 Those being as Fathers these as Children Judges 18.19 Gal. 4 19. Those being as Guardians these as Orphans thâ—se as Captains these as Souldiers those as Shepherds th se as their Flocks The inhabitants of Dalmatia in Sclavonia as they were by the Romans often subdued so they as often revolted and the last rebellion was raised at the instigation of one Batto a man very poâ—eâ—t with the People who having ten years together maintained the liberty of his Countrey at last broken and wearied by and with the forces of Germanicus and Tiberius he submitted himself unto the two Captains who asking the reason of his revolt was answered Becâ—use the Romans send no Shepherds to keep but Wolve to devoure their flocks Some souâ—diers once mutinying in their Captains tent and offering to go forth into the open field to fight it out their Captain laid him down upon the thresh ld with these words If you go forth it shall be by treading on your Geâ—erâ—l Thus such is the love of a good Minister to hâ—s people that he will expose his life to hazard and himself to death for their good and a religious Flock will not stick to do the same for a faithful Pastour Thirdly The Gospel hath the more free passage where such reciprocal affection is for love makes all things light and the pains undertaken for those whom we love is though great the better undergone Lâ—ve takes all things with the right hand and receives in good part what coâ—â—s from and is spoken in love Fourthly The true love of a Minister to his People is to their persons not to their sins Exod. 32.33 Rom. 9.3 2 Cor. 6.11 and that both in regard I. Of his Duty which is care of for and over them Acts 20.28 to reconcile fathers to their children Mal. 4. and God to man 2 Cor. 5.19 And II. Of Gods glory which will be advanced by their peoples conversion and holy conversation And III. Of their peâ—ples good who being â—â—â—verted reconciled unto God and devoted unto his service are happy here and shall be eternally blessed hereafter Fifthly Observe that a Ministers love to his people is best known and shown by these waies and means I. By preaching the mysterie of the Gospel unto them Rom. 16.25 II. By preaching rather profitable things then pleasant for as he is an ill Cook who rather dresseth such meat as will please the pallat then help the stomach and provides for hungry hearts rather Spice-cakes then wholsom food so he is no good Minister of Christ who in his Preaching seeketh rather to tickle mens phansies and please itching ears then to build them up unto a holy building III. By preaching according to the capacity of their Auditory Solomon saith concerning children Prov. 22.6 Hanoch lanagnar gnal Pi Instrue vel initiare puerum ad os Teach the child according to his capacity even as we feed children with such meat as they are able to disgest seting down before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain form of Doctrine Rom. 2.20 IV. By praying publikely and privately for them as Moses did Exod. 32. as the Priests were commanded to do Levit. and as the practise of the Apostles is frequently in their Epistles Hence Ministers are Types of Christ 1 John 2.2 V. By endeavoring that faith may be wrought in them not only an Historical saith as Caâ—dinal Ascanius Parrot could praâ—â— the Creed all over but a true and lively faith testified to be such by its works VI. By desiâ—ing and endeavouring that Religion may be propagated and the truth of the Gospel preserved to posterity this is done 1. By planting the Gospel by instruction and Doctrine 2. By perswading to the practise of the things â—aught and learnt 3. By commâ—tting to writing or publike view what is most necessary to be known and dâ—nâ— â—â—is the principal scâ—pe of our labour that our people should remember what we teach and hereunto writing or printing avails much Rom. 15.15 1 Cor. 4.17 2 Pet. 1.15 Wherefore seeing I can no way better express my love unto you then by endeavouring to the utmost that your souls may be saved in the day of the Lord and nothing being more absolutely necessary unto eternal life then these three amiable superexcellent and divine graces Pallas Juno and Venus or Faith Hope and Charity I have taken off the Veil and drawn aside the Curtain and exposed them to publique view that by a serious animadversion of the Doctrine thereof your judgements might be informed your affections enflamed and your conversations so religiously regulated that the end of your daies may bring you to the end of your hope the salvation of your immortal souls which is the earnest desire and shall be the hearty prayer of Gentlemen Your weak and unworthy Pastour R. Ward THE EPISTLE TO THE READER Christian Reader I Know a little door sutes best to a poor Cottage and as the French say Aun petit mercier
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
And also II. Internal joy and peace And likewise III. True certainty and assurance Rom. 8.38 2 Tim. 4.7 Indeed it is true that true faith may be weak but 1. In true faith this weakness and faintness continues not long Heb. 10.38 2. The true weak faith is full of sighs and sobs for its weakness crying daily Come Lord Iesus come quickly And 3. If faith be true it will bring forth some fruits of renovation be it never so weak holding forth the signs and symptoms of life more and more although it be but a babe and suckling Qu. 24. Who are here too blame Answ 1. Those who deny that only faith saves us for although the phrase be odious unto the Papists Yet it is frequent with the Fathers as Bellarmine de Iustific acknowledges Yea works do not co-operate at all with faith in the matter of salvation for we must either be saved by grace only or without grace Rom. 11.6 For Gods work of faith and mans of works is but a Linsie-woolsie garment or like two incompatible qualities which cannot stand together 2. They are too blame who think that any faith will save them for faith is an equivocal word Iam. 2.19 there being a true faith and a false a temporary faith and a firm a blind presumption and a seeing sure and certain perswasion 3. They are too blame who hold that true faith merits salvation for it is only the death of Christ which merits salvation for us yea we are not saved by any merit of faith but by the action of applying Christs merits unto us as it is the medicine that cures and heals and not the hand that receives the medicine And 4. They are too blame who say that faith is a humane action and is not given from heaven for God works faith in us by his holy Spirit Rom. 8.15 Qu. 25. How many wayes doth true faith work Answ True faith works four manner of ways towards God towards our neighbour towards our selves and against Sathan First True faith works these things towards God viz. I. A quiet and peacable conscience Rom. 5.1.8 33 34. II. Love Luk. 7.1.47 III. Hope Rom. 4.20 21.5.3 Heb. 11.1 IV. A confident boldness in our approaching unto him Habak 3.16 Math. 9.21 Mark 2.4 Eph. 3.12 Heb. 10.22 V. A confession of the truth believed Rom. 10.10 2 Cor. 4.13 VI. Obedience Rom. 1.16 17. Heb. 11.8.17 VII Perseverance Ioh. 6.68 VIII A commending of the soul and spirit unto God Acts 7.49 50. Secondly Faith works these things towards our Neighbours that is I. Towards the elect it works concord unity and unanimity Acts 3. and 4. Chap. II. Towards all humanity courtesie pitty and mercy Thirdly True faith towards a mans self works these things I. Patience and glory ng in affliction Rom. 5.3 whence 1. Sometimes faith and patience are joyned together as 1 Thes 1.14 And 2. Sometimes faith and joy Heb. 10.34 II. It takes away anxiety of mind and dejection of spirit in trouble Math. 6.25 26. when wicked men faint and fear then those who are confirmed in Faith are free from carefulness III. Consolation in God John 14.1 2. IV. Such a measure of grace and strength that for Gods sake we can undergo the greatest dangers and tryals as we see in Moses Gideon and David Heb. 11.25 Fourthly True faith works against Sathan For I. It is a shield and buckler against him Ephes 6.17 1 Pet. 5.6 7. II. It overcomes the world 1 John 5.4 and that 1. Whilest we trample our corruptions and concupiscence under our feet by a Godly victory over them And 2. Whilest we overcome all our afflictions as well as our affections Qu. 26. What is the Foundation of faith Answ 1. Not our works nor any thing in us As a Light or Lamp is not lighted or kindled with oyl but is nourished by oyl so faith doth not spring from works but is nourished by works Chrysost hom 18. op imp Faith is a miracle of miracles for it s founded as the earth upon meer nothing in it self yet it bears the weight of sins devils yea of God himself Answ 2. As our Works are not the Foundation of our Faith so neither the words nor writings of the Fathers This being controverted between us and the Papists I will a little enlarge it It being demanded Whether or no we may build our Faith upon the antient Fathers First The Papists sometimes say absolutely Yes thus Gregory de Valent. tom 3. pag. 291. d. saith The Protestants in the questions of Faith should enquire on what side the Fathers stand that it being known immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another of them Brist Mot. 14. cries out What the Fathers believed I believe what they held I hold what they taught I teach and what they preached I preach Secondly Some of the Papists are not so lavish as these but limit their answer thus That which all the Fathers deliver with one consent is infallibly true and a sure Rock for us to build our Faith upon This seems reasonable if it were not a stale to deceive us and a meer jugling trick to blear our eyes for we must observe well what they mean when they say All the Doctors or the Fathers consenting in one are to be assented unto the meaning whereof is not that they know the judgement of all at any time unless it be very rare but this is it Greg. a Valent. tom 3. f. 290. They are to be counted all the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as nobody if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here we see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it cometh to scanning they have no hope so much as to find this consent of all but refer it to their own discretion wisely to judge by circumstances who are All and what the Consent is Another brave device of theirs is to give soveraign authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this cleerly confirmed let him peruse D White his way to the true Church fol. 328. sect 11. Thirdly Some Papists of as good credit as the former answer the question negatively That they care not what the Fathers say neither doth their authority move them at all and therefore they will be sure not to build their Faith upon them Here I. They speak of the Works and Writings of the Fathers in general as Marsilius saith Def. p. 413. He will receive whatsoever they bring consonant to Scriptures but whatsoever they bring dissonant from
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.
Without the word there is no light or nothing but darkness Isa 8.20 And III. Faith desires to encrease and grow greater this it doth by the word 1 Peter 2.2 And IV. Faith desires comfort this it hath in the Word Psa 119.92 And therefore let us endeavour to delight in the word if we desire to approve our faith Remember 1. It is one thing to hear the word And 2. Another to understand it And 3. Another to taste the good word of God or to rellish the word to be good Heb. 6.4 that is to perceive the truth of the goodness and sweetness thereof And 4. It is another thing to hunger after the word Luke 11.27 Lord give us evermore of this bread And 5. It is another thing to delight in the Word Isa 58.13 This is the true tryal of faith when we are continually conversant about the word either reading it privately or hearing it publikely or meditating daily of the many good things we gain thereby and the like Thus faith is to be proved by examination affliction and by our Love unto the Word Answ 4. Faith is to he proved and approved by works Luther was wont to say that faith doth pinguescere operibus grow fat and well liking by or with good works Faith should be in the soul as the soul is in the body which is not there idle or in vain but is still stirring and shewing it self by motion and action Faith without works is like a Bird without wings who though she may hop with her companions here upon earth yet if she live till the worlds end shee 'l never flie to heaven Faith Instrumentum percipiendi recipiendi Christum the instrument that receives Christ to Justification and partakes all his merits to salvation declares us then to be just when accompanied with good works Faith is the root good works the fruit where fire is there is hear where a soul is there is life Fides à fiendo and where faith is there are works Habet vitam aeternam fides quia fundamentum est bonum habent bona facta quibus vir justus dictis rebus probatur Ambros 2. offic 2. Faith hath eternal life as a good foundation He who believeth is not condemned Iohn 3.8 and good works have the reward as an approbation because faith is shewn by works and works are manifest unto all Fides probatur per opera Chrysost hom 1. in 1 Thes 1. Faith is tried by works Fides similis est venusto corpori vita destituto Chrysost hom 8. in 2 Tim 3. Without works faith is like to a fair and beautiful body void of life to a golden picture or statue More particularly it appears that faith is to be proved and approved by works four manner of wayes viz. I. By these places of Scripture Mat. 5.16 Phil. 2.15 Tit. 3.8 14. Heb. 2.14 Iam. 2.18.20 22. 2 Pet. 1.5 c. And II. From nature for naturally the tree is known by his fruit Mat. 7.20 and the fruit of faith is works Gal. 5.6.22 whence the Apostle conjoyns them Eph. 1.15 yea by our fruits we are known what we are Iohn 13.35 1 Iohn 3.5.14.4.13 And III. From the precept of the Lord who hath commanded us to testifie both our faith and Love unto him by our obedience Iohn 14.15 Tit. 2.11 c. 1 Thes 4.3 And IV. From our vocation Eph. 2.10 1 Thes 4.7 Iam. 1.27 Qu. 31. What may we learn from hence Answ 1. That if our faith be to be approved by works then works are no more the cause of Justification then an Apple is the cause of the grafting and planting of the tree Note here that there is a double plantation I. Of good apple trees for some plant excellent and profitable fruit And II. Of wild trees which of themselves will never bear any good or pleasant fruit and such plants are we For 1. The Lord plants us And then 2. He cuts us off And then 3. He grafts grace in us or engrafts us into Christ And then 4. We bring forth good fruit Answ 2. We may learn hence that faith which works not is no true faith Jam. 1.23.2.17 and therefore this may be applyed I. To carnal men who brag of their faith and hope while in the mean time they live in sin Rom. 6.2 whereas sin and grace can no more live in one and the same heart then the Ark and Dagon could stand in one Temple And II. To novices and fresh-water souldiers who beginning to perceive some conversion to be wrought in their hearts are ready to stop stay and stand still as though no more now need to be done whereas they should strive unto perfection Titus 3.8 2 Peter 1.10 Qu. 32. What rules must we observe and follow for the approving of our Faith by our works Answ These which follow I. Do not perform good works only sometimes e re natà by chance or upon some special occasion but make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not our holiday work but our daily labour Let our study care and endeavour be to serve the Lord 1 Cor. 6.20 II. Principally have a care of the inward man labouring that all carnal affections may be subdued in us all Sathans strong holds in our hearts demolished and our hearts established with grace Ephes 4.22 c. Colos 3.5 c. Rom. 10.20 2 Cor. 10.4 III. Neglect not eternal works of holiness for Fides est sanctissima Faith is most holy Phil. 1.27 Jude 20. And IV. Omit not but add unto these the works of honesty and righteousness Phil. 4.8 Qu. 33. What are the Adjuncts of true Faith Answ 1. Latimer saith that faith is like to some great Lady who hath her Gentleman-Usher going before her which is the knowledge and acknowledgment of sin and a noble or honourable company of attendants waiting upon her Answ 2. More particularly the Adjuncts or the graces and vertues accompanying and attending upon this Queen Faith are these 1. Repentance Mark 1.15 Acts 19.18.11.21 2. Obedience Iohn 1.12 13. A man cannot live without lively faith and faith is not lively without a holy life Faith in Christ must be seconded with faithfulness unto Christ as we must have faith in him so by obedience we must keep faith unto him As fire cannot be without heat nor the Sun without light so a justifying Faith cannot be without sanctified obedience for as water maketh the earth fruitful so faith enricheth the man endued therewith with good works As Fabritio the famous Italian at the conflict of Ravenna bare in his Shield A Touch-stone with this Motto Fides hoc uno virtusque probantur importing thereby that his vertue and faith should of all men be known by touch and tryal 3. Peace Rom. 15.13 4. Joy Acts 16.34 Rom. 15.13 1 Pet. 1.8 5. Hope Rom 15.13 6. Confidence Mark 5.36 7. Divine worship Iohn 9.38 8. A good conscience 1 Tim. 1.19 9. Patience 2 Thes 1.4 Hebr. 6.12
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
with works mingled with love and firm and constant For I. Faith which is without works is an idle addle and dead faith James 2. and II. Faith which is not accompanied with love and charity is a fruitless and unprofitable faith 1 Cor. 13.2 c. And III. Faith which is not constant and perseverant but temporary onely is not a great faith nor at all available unto salvation And therefore unto a truly great faith it is required that it have with it â—â—th works and charity and be constant and perseverant even unto death Answ â— â—a â—h iâ— called great five several ways viâ— I. When a man understands and believes Profound things concerning God or when he apprehâ—nds â—â—ch more of the Nature Essence and Attributes of God then humane nature can teach him Thus the Centurâ—ans faith was great Matth. 8.9 II. When a man can esteem all temporary things to be transitory and contemn them in regard of those things which he hopes for by faith in Christ And thus the faith of Moses was great Hebr. 11. â—6 III. When in adveâ—sity affliction and misery a 〈◊〉 â—n fully trust 〈…〉 without â—â—her â—â—intiâ—g or dâ—â—bting And thus Jobs faith was great 〈…〉 IV. When it holds nothing impossible which is promised neither believes according to the probability of humane reason but according to the almighty power of God As the great Mathematitâ—an said Shew me a place where I may six my engine and I will shake all the earth so faith saith Give me but a sure word of promise whereupon I may set my foot and I will carry any thing Thus Abrahams faith was strong when Speravit in spe supra spem he believed in hope against hope Rom. 4.18 being fully perswaded that what God had promised he was able to perform verse 21. V. When a man doth not desist from doing his duty although the Lord answer him not at first and thus the Canâ—anitish womans faith was great Mat. 15 22 c. who notwithstanding the great and divers repulses she had continued to follow Christ and to pray unto him until her request was granted Qu. 55. VVhat necessity is there of strong faith Answ God measures his blessings according to our faith and therefore a strong faith is necessary to our well-being Qu. 56. VVhy dotâ— Gâ—d meâ—sure his mercy according to our saith Answ 1. Because without faâ—th we cannot pray and therefore as there is no faith where there is no prayer so where there is no prayer there is no assurance of any blessing Rom 10 14. 2. Because a weak faith is less able to work for as the want of faith hinders us from prayer so the weakness of faith hinders us from true performance of many duties Mat. 8.26.14.30 17.20 And therefore if we be destitute of any blessings let us remember that the reason hereof is either want or weakness of faith For I. â—o unbelievers nothing is given at least in love faith being the key of Gods treasury and the vessel of the fountain whereby water is conveyed unto us and therefore if faith be cold carnal idle empty and sleepy no wonder then if the reward be â—uch And. II. To children is given according to the proportion of their faith more or less Qâ— 57. How is it then elsewhere said That God gives abundantly to all his children Answ It is true that God gives to them all aâ—uâ—dantly but yet it is according to their capacity At a costly feast or banquet all eat according to their own proper appetites or strength not equally and alike All vessels in heaven are full but all are not of the same capacity And there fore three things are required of us in regard of faâ—th I. To labour that our saith be a true living and jâ—st fying faith for it is a most perilous thing for a man herein to be deceived And II. To labour that our faith may daily encrease and grow in strength because a weak or feeble faith affords but small or no comfort And III. To labour that our faith may be an exercised faith that is that it may be employed and extended unto all the actions and occurrences of our life that we may live by faith and walk in faith 2 Cor. 5.7 that is exercise our faith by a daily dependance upon God Qu. 58. How may we know whether our faith be strong or not Answ 1. Luther saith There are three things which are arguments of a strong faith I. Credere impossibilia rationi to believe things which are impossible to reason as Abraham did Rom. 4. II. Deum amare cum praebet se inimicum to love God when he seems to be our enemy as the woman did Mat. 15. III. Sperare dilata to hope for things long delayed as David did Psalm 40.1 c. Answ 2 We may easily know whether our faith be strong or not by these plain marks and signs I. Can we in all things cast our selves into the arms of Christ and commit our selves wholly unto him II. Can we hope expect and see the help and presence of Christ even without yea contrary to means Do we walk by faith not by sight III. Can we in crosses afflictions and temporal disasters for Christs sake rejoyce Rom. 8 35. IV. Can we contemn and despise the world using it as though we used it not 1 Cor. 7.30 because we have built our nest in the Rock and placed our confidence upon a surer stay then the world is namely upon Christ who hath promised never to forsake or fâ—â—l us Heb. 13.5 V. Do we daily encrease both in love faith obedience zeal and all graces 1 Pet. 2.2 2 Pet. 1.5 6. Although I have hinted at some things here concerning a strong faith which perhaps the Reader might think sufficient for an Idea or Essay which this Tracâ— is yet because a strong faith signifies Const lence and Assurance I will before I take leave of this grace add a question or two more concerning them Qu. 59 In whom must we place our Confidence and Assurance Ans In the Lord and his Christ Psal 44.8.65.5 Ephe. 3.12 Heb. 10 19. whereof we have some rare examples in these following texts Acts 4.31.19.8.28.15 Rom. 10.20 2 Cor. 3.12.7.4.10.2.11.21 Phil. 1.14 1 Thess 2.2 Bellarmine de Justâ—fiâ—â— 5. c. 7. propâ—sit 3. could not but confess That it is the safest way to place all our confidence in the onely mercy of â—od by reason of the uncertainty of our own righteousness and the danger of vain-glory And yet it is worth observing How certain he was of the righteousness of another at another time for being put to his Oath before a publike Notary he affirms That he verily believes that Gonzaga who left the dignity and inheritance of a Marquisite never committed mortal sin and that from his age of seven years he is certain of it Caeparius de vita Gonzag. l. 3. c. 2. Qu. 60. How must we trust in God Answ 1 We must ever trust him on
of promise Ephes 2.12 Qu. 21. VVhose hope shall perish Answ 1. The hope of the unjust and wicked man Job 11.20.14.19 Prov. 10.28.11.7 and 2. The hope of hypocrites Job 8.14.27.8 3. Sometimes the hope of the righteous for a time Job 19 10. Lam. 3.18 Qu. 22. What must we not hope for Answ 1. We must not hope for any use encrease or advantage of or for what we lend especially to the poor Luke 6.35 2. We must not hope for the ruine and destruction of Gods people Hest 9.1 3. We must not hope for help or deliverance by our gold Job 31 24. Qu. 23. What may we hope for Answ â— We may hope for some temporal natural and oeconomical things viz. I. To find water to quench our thirst Job 6.20 II. To see our friends whom we are absent from 1 Tim 3 14. III. For a second marriage after the decease of the first choice Ruth 1.12 IV. For children in marriage Ruth 1.12 V. For longer life Job 6.11 Answ 2. We may hope for spiritual things as I. For the accomplishment of Gods promises even above natural probability Rom. 4.18 c. II. For the pardon of the sins committed against God if we will but turn from them Ezra 10.2 III. For deliverance from the mighty though we be but mean Job 5.16 IV. For a joyful Resurrection Psalm 16.9 Acts 26.6 7. Qui enim arat arat ut metat qui pugnat pugnat ut vincat tolle ergo spem resurrectionis resoluta est observantia omnis pietatis Chrysost in Matth. 22. In every action the vertue of working is from the hope of a thing to come He who ploughs ploughs to reap he who fights fights to overcome and he who doth well hopes for a reward in the Resurrection Take away the Resurrection and farewel all care of godliness V. We may hope for the salvation of the Lord Psalm 119.166 1 Thess 5.8 or for heavenly glory Rom. 5.2 Col. 1.5 Tit. 1.2 As the Husbandman soweth his Land in hope of a plentiful crop so men perform the duties of Christianity in hope of heaven Macarius hom 14. As a Merchant taketh pains to furrow the vast Ocean in hope of earthly gain so a Christian strugleth through the waves and billows of this life in hope of a heavenly reward Basil in Psalm 1 As the hope of a crown and victory maketh the trouble danger and hazard of war tolerable so the hope of heaven makes the griefs and turmoils of this life portable and to be endured â—hrysost Qu 24. What is the Object of Hope Answ Futurum possibâ—le something to come which is possible to be obtained Note here Hope hath a twofold respect to its object viz. I. As an Anchor Heb. 6.9 and in this respect it rests upon God for the thing promised II. As an Eye and so most usually it is taken and imports no more but the expectation and waiting for the enjoyment of the thing promised Note further Hope is a Theological vertue which I. In regard of the Subject the superior part of the soul hath three gifts or properties according to the three principal faculties of the mind whereof 1. One doth consummate and perfect the rational appetite or faculty and that is the Beatifical vision which takes away faith 2. Another respects the concupiscible and this love confirms and perfects And 3. Another the irascible this is the perfect intention of blessedness and confirms Hope II. In regard of the Object God because as faith in believing assents to God as one who speaks nothing but truth or true things so hope adheres and cleaves unto God as to one promising great things Bonavent Qu. 25. What are the Encouragements of Hope Answ The Philosopher lays down these three I. Auxilia magna great ayds and helps II. Multa many ayds and helps And III. Vicina those near at hand These the faithful who hope in the Lord have in a full measure for 1. They have great ayds And 2. Many for God loves them Christ prays for them the holy Spirit will help them the Angels pitch their rents about them and the creatures befriend them And. 3. The Lord in whom they hope is always near them his eye is always upon them his holy Spirit dwels in them and his help is always ready at hand Qu. 26. Whereunto may hope be resembled or compared Answ 1. Unto death because as death is common unto all so is hope for he hath hope who hath nothing else Spes maximè commune est omnibus hanc enim illi habent qui aliud nihil Thales 2. Hope may be resembled to the Cuttle a very wise fish who during the storm fixeth herself firmly on the rocks for hope anchoreth upon Christ the true Rock when the tempests of troubles tribulations and persecutions arise in the sea of the world 3. Hope may be resembled to an Anchor for as an Anchor fastened into the earth keepeth the ship so safe that it fears not the billows of the raging sea so lively Hope being firmly fixed upon the heavenly promises preserveâ—h the mind of the righteous immovable in the midst of the waves of this world Or as a ship by the Anchor is kept from the violence of the tempests so the soul by hope is kept from the rage of temptations 4. Hope may be resembled to a Staff for as that supporteth a man so doth Hope And 5. To a Helmet for as that defendeth the head so doth Hope the soul And 6. To Pillarâ— for as they support and uphold earthly buildings so hope upholds and supports spiritual edifices And 7. To a Bladder or Hope is to a man as a Bladder to one learning to swim it keeps him from sinking in the bosom of the waves and by that help he may attain the exercise but yet many times it makes him venture beyond his height and then if that breaks or a storm arises he drowns without recovery this is true in covetous and ambitious Hope And 8. Hope is like a valiant Captain in a losing battel it is ever encouraging a man and never leaves him till they both expire together Job 13.15 Though the Lord kill me I will hope in him And 9. Hope is the Rattle which nature doth provide to still the froward crying of the fond child Man according to Tibullus Jam mala simssem Letho sed credula vitam Spes fovet melius eras fore semper ait Spes alit agricolas spes sulcis credit aratis Semina quae magno saenore reddat ager Spes etiam valida solatur compede vinctum Crnra sonant ferro sed canit inter opus Hope flatters life and saith she 'll still bequeath Better else I had cut'd all ills by death She glads the farmer doth his grain commit To earth and with large use returneth it She chears the shackled prisoner and whiles thigh Rings with his chain he works and sings on high Qu. 27. What are the Adjuncts of spiritual Hope Answ
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
men and that either with an evil or a good love First sometimes men love men with an evil love this love is fourfold I. Inconstant when for the smallest offence committed or but supposed to be done extream love is changed into extream hate Eusenides talking privately with the Philosopher Cuspides asked him If he were not so happy as that nothing could be added to his felicity seeing he was above all others most favoured and honoured by Ptolomy the King To whom Cuspides answered How soon can Fortune tumble thee down and then how miserable a thing will it be to have been happy Shortly after this discourse Ptolomy found Eusenides his great Favorite and one of his Concubines whom most dearly he loved talking privately together whereat he was so incensed that he made her straâ—ght drink a cup of poyson and caused him to be hanged before his own gates And II. This evil love is immoderate inordinate and most lewd Adrian the Emperor so doted on the love of Antinous a beautiful young man that he dedicated a Temple to him at Mantinea and a City at Nilus Pausanius Too too many with a Sodomitical affection have loved and lusted after some Gen. 19. and III. This evil love of men to men is Sensual called Amor concupiscentiae which is this when we love our neighbour for our own profit and commodity onely as Laban loved Jacob onely for his own ends and as subjects sometimes love their Princes for their own advantage and advancement And IV. This evil love is most wicked and diabolical when men love such as themselves because they are wicked Psal 50 18. Suetonius tells us that Caligula the Emperour did deeply love Marcus Lepidus and Marcus Nestor the Buffoon onely for the commerce of mutual alternate brothelry or because they would accompany him to the stews Secondly sometimes men love men with a good lawful and laudable love this love is sixfold viz. I. Natural that is of Parents to children of children to Parents and of kinsmen to kinsmen Gen. 22. â— 25.28.37.3 And II. Oeconomical viz. of husbands to wives of wives to husbands of masters to servants and of servants to masters Genes 29.18.20.30 2 Chon 11.21 Prov. 5.19 Eccles 9 9. and III. Political when a man lives peaceably and quietly in a Commonwealth not having suits contentions or jars with any And IV. Reciprocal when one neighbour or friend loves another because he is beloved of him Exod. 21.6 1 Kings 5 1. It was said of Socrates that all who knew him loved him and the reason why any loved him not was onely because they did not know him he was so loving to all he knew And V. Moral which is an intimate entire and cordial love and is for the most part between two as Jonathan and David 1 Sam. 18.1 2 Sam. 1.26 Pyladeâ— and Orestes Damon and Pythias Scipio and Laelius and Severus and Pertinax for such was the love of Severus the Emperor to Pertinax whom Iulianus slew that he commanded that all should call him Pertinax Entropius And VI. Spiritual and Supernatural vvhich is called Amor amicitiae love of friendship and is this When vve love either our neighbour chiefly for his ovvn good or our neighbour or our enemy for Gods sake This love I call spiritual because although the object of this love be our neighbour yet the reason why we love him is God THIRDLY men love women and that either with an evil or a good love First sometimes men love women with an evil love This is twofold I. Inconstant thus Demaphon was false to Phillis Aeneas to Dido Jason to Medaea Paris to Oenone And II. Immoderate inordinate lascivious and lustful Gen. 34.12 Colos 3.5 Militat omnis amans habet sua castra Cupido This love is a wanton war under Cupids colours Turinge had so many lovers that she could not reckon them upon her fingers ends but called for a bushel of pease to tell them by Aurelius Alexander for the love he bare to that famous for beauty infamous for lewdness harlot Thais caused that most renowned and rich City Persepolis to be burned Cataline for the love of Orestista killed his own son because she would not joyn in marriage with him while his son lived Salust From this lascivious and inordinate love came that proverb Wisdom and love never go together Secondly sometimes men love women with a good love this is I. Moral when 1. He who marries is as though he married not in regard of the moderation of his affection 1 Cor. 7.30 31. and. 2. When the husband is constant in his love to his loyal wife And II. Natural or Conjugal when men love women in the way of marriage Two things are here observable the kinds and causes of this love First this love s threefold for 1. Some love for vertue 2. Some for beauty And 3. Some for both loving dainty meat in a neat dish Secondly the causes of this Natural or Conjugal love are Sight and Suitableness I. Sight for looking is the cause of loving and a curious observation the rice of affection Etrasco the Roman and Verona being both born dumb by beholding one another were so taken with one anothers love that it continued full thirty years before they were joyned in marriage and of them descended the noble linage of the Scipio's Aurelius II. Suitableness of disposition Likeness is the cause of liking For as between the similitude of manners there is a friendship in every respect absolute so in the composition of the body or likeness of disposition there is a certain love engen dred both the bodies resembling each other as woven both in one loom FOURTHLY women love women and that sometimes with an evil and inconstant love and sometimes with a good and constant affection FIFTHLY women love men and that either with an evil or good love First sometimes women love men with a good and constant love as Charites loved her husband Expolemus Cornelia Gracchus Julia Pompey Artimesia Mausolus Panthea Abradatus Portia Brutus Alceste Admetus Penelope Vlysses Sulpitia Lentulus Hipparchia Crates and Macrina Torquatus Secondly sometimes women love men with an evil love this love is either I. Inconstant when women like to the Polipe stone change colour every hour or like the Weather-cock waver with every wind or like the Marigold change with the Sun This inconstant love proceedeth often from sudden choice for we account those Damoselâ— too light of love who betroath themselves upon the first sight and motion because as the ratling thunderbolt hath but his clap the lightning but his flash the baven but his blaze so hot love begun in a moment endeth in a minute Scalding water if it stand a while turneth almost to ice and Pepper though it be hot in the mouth is cold in the maw so hot love is soon cold and that affection which frieth in words commonly freezeth in works And II. The evil love of women to men is sometimes meerly feigned and
counterfeit as was the love of Cresida to Treilus having tears at command as the Crocodile to betray and smiles at will to bewitch And III. Immoderate inordinate and lustful as the love of Josephs mistris unto him Gen. 39 9. Thus much for the eighth sort or kind of love Ninthly man loves sin and the world 1 John 2.15 James 4.4 Hic amor est odio majus scelus This love is worse then hatred I wave these till I come to treat of the World and Sin Tenthly man loves things viz. both I. Natural things as Xerxes all his great exploits both by sea and land being laid aside for a time he fell so far in love in Lydia with a Plane-tree which hapned to his sight that he tarried a whole day by it and caused the boughs to be adorned with chains of gold bracelets and spangles yielding thereto great reverence And II. Artificial things as a Senators son in Rome loved extreamly the Ivory picture of Vesta which wrought him such discredit as that he was exempted from bearing office in the City Pigmalion doted on an Ivory image that he had made with his own hands Ovid. Two young men of Athens were in love with the picture of Fortune Prillius Pilatus was in love with the images of Helena and Atalanta and Demetrius having strongly begirt the city of Rhodes for the love he bare to Protogenes painted table raised his siege Eleventhly Men love beasts as the Emperour Adrian caused a tomb to be made and a pillar to be set up with an Epitaph in praise of his horse Boristhenes which he exceedingly loved Julius Capitolinus witnesseth that the Emperour Verus ordained that there should be a tomb erected in the Va iâ—aâ— for his horse Volucer which he loved so much that he used him more like a man then a beast and made for him a statue of gold Dioâ—in vita Ver. The Persians for the affections they bare to their horses when they dyed buried them Alexander the great made a tomb for Bucephalus The Emperor Augustus buried his Parrot and Heliogabalus made a grave for his Sparrow out of their love to them Twelfthly beasts or living creatures love men At Assus a Babylonian City a Dolphin so loved a boy that following too far after him he stuck fast in the sand Solinus c. 18. Aelian tells of one Sophocles an Athenian who seeing himself to be so well beloved of his horse that he would exceedingly faun upon him he fearing some shame thereby sold his horse away which the horse took so heavily that he would never eat after but pined himself to death Thirteenthly beasts love beasts as Marcus Aurelius saith as one bird loveth another one bruit another one wiseman another so one fool loveth another Thus much for the sorts and kinds of love Qu. 12. What difference is there between the love of a childe and the love of a servant Answ They differ not in the subject matter of their obedience but in the mâ—nner thereof for the child ex amore obeys the law for the love of vertue but the servant ex timore obeys rather for fear of punishment The childe who conforms himself to the Law rather for love hath respect especially to the Affirmatiâ—e precepts but the servant who conforms for fear hath respect chiefly to the Negative commandments Qu. 13. What difference is there between Love and Charity Answ 1. All charity is love but all love is not charity 2. There are three words which signifie Love Dilectio Amor. Charitas Peter Martyr loc com fol. 379. calce distinguisheth them thus Dilectio est lenior affectus Amor vehementior charitas vero ibi statuitur ubi conjunctio necessitudo quadam intercesserit Dilection signifies a lower degree of affection and love a higher but charity rather imports a necessary duty unto Parents Countrey Kindred and the like Qu 14. Wherein do Nature Reason and Religion differ in regard of Love An. 1. Nature bids me love my self and hate all who hurt me 2. Reason bids me love my friends and hate those who hate me 3. Religion bids me love all and hate none Nature sheweth care Reason wit and Religion love and therefore Nature may induce us and Reason perswade us but Religion must rule us Qu. 15. What difference is there between Love and the most if not all things Answ Of all things the newest is best save of love and friendship which the elder it waxeth is ever the better Qu 16 What difference is there between Love and Friendship Answ The difference between femine love and true friendship is Love is but an eye-worm which tickleth the head with hopes and wishes Friendship is the image of eternity in which there is nothing moveable nothing mischeivous As much difference as is between beauty and vertue bodies and shadows colours and life so great oddes is there between Love and Friendship A friend loveth always a Lover but for a time Qu. 17. What difference is there between the love of men and women Answ Some Poets and Painters representing the love of men bring in Cupid with a pair of wings discyphering the love of women a Tortuse under the feet of Venus shewing that as the love of men is moveable and unconstant as a bird so the fancy of women is as firm and fixed as a stedfast Tortuse This is not generally nor universally true for from what was shewed before Qust 11. it appears that 1. Sometimes men are more constant in their love then women 2. Sometimes women are more constant then men 3. Sometimes both are constant And 4. Sometimes neither Qu. 18. What difference is there between the love of heavenly things and earthly Answ The love of heavenly things is better then the knowledge of them the knowledge of inferiour things is better then the love of them Qu. 19. How doth our love differ from the love of God Answ Our love is caused from the goodness of a thing the love of God is the cause of the goodness of a thing Qu. 20. What difference is there between our love to God and to our neighbour in regard of the time Answ 1. We should chiefly and principally love the Lord in prosperity because otherwise he will not love us Xenophon saith We should always honour and love God but much more in prosperity because we may then more confidently call upon and seek unto him for succour in adversity Themistocles in his lower fortunes was in love with a young Gentleman who scorned him when he grew to his greatness which was soon after he sought to him but Themistocles answered We are both grown wise but too late Thus if we will not love the Lord in prosperity we may expect that he will not love us in adversity 2. We must approve our love to our neighbour or brother principally in adversity for as the Chrysolite is proved in the fire and the Diamond by the Anvil so love is tryed not by favour of
fortune but by the adversity of time Jacob Almansor King of the Moors going one day on hunting found by chance a poor travelling man who being taken with some sudden sickness was fallen on the ground which he seeing alighted set him upon his horse and with one hand led the horse and with the other upheld him and when his Alcaydes came unto him he refused to ride on another Steed or to let any other conduct him until he had brought him home and then gave him a great sum of money that he might live in good fashion afterwards for which the poor man thanking him when he was recovered he answered there belongs no thanks to me but to God onely who brought me to that place where you was Thus in misery and distress our love to our brother is chiefly to be manifested Qu. 21. What is the Nature and Excellency of Love Answ 1. It is of that nature that many waters cannot quench it Cant. 8.7 and 2. â—t is of that nature that the more it is expressed the more it is enflamed For as fire suppressed doth often flame forth with more violence so doth Love according to the French Proverb Vne amour par contraire est plus chaude rendue Love doth encrease when it is withstood it is like fire which the more it is dammed up the more it burns or like the water which being stopped overflows all and bears all before it 3. Love makes men couragious Castillo in his Courtier lib. 3. thinks and affirms that an Army of Lovers were invincible except by another Army in love and he instanceth in Troy and in Ferdinand and Isabel of Spain in their war against the King of Granada that all notable exploits performed in battel hath still been by Lovers Leander being in love with Hero the fair Sestian Nun ventured for her love to swim over Hellespont but was drowned therein One asking Why Cupid is pictured with wings was answered Because the desires of lovers for the most part tend to high things 4. Love thinks a great deal of labour and pains taken and undergone for the party beloved to be easie and as nothing Gen. 29.20 5. Love descends as appeared by Pythius Bythinius a Persian who feasted all Xerxes Army and gave him four hundred Miriads of gold and onely because of five sons he had Xerxes would leave one of them at home to comfort him in his old age We ordinarily do say Love doth descend more then ascend whence we see that one father doth with less labour and trouble maintain ten children then ten children can one father A certain man and his son being both condemned to dye for a hainous offence the Earl of Flanders promised to save his life who would cut off the others head which after much debate was done by the son Among the Ancients it was a common proverb That the taste of all tastes is bread the savour of savous is salt and the greatest love of all loves is from the fathers to the children 6. Love is of that nature that all is well taken that comes from love Si diligis fac quicquid vis si tacueris dilectione tace si locutus fueris dilectione loquere si precaris dilectione precare c. Aug. in Joh. 1. epist If thou lovest do what thou wilt speak or be silent exhort or rebuke call or cry so it be in love all is well 7. Love is strong as death Cant. 8.6 Reward hath an attractive and punishment an impulsive but love hath a compulsive faculty reward draws punishment drives but love hales a man forward to the discharge of his duty and therefore if God write a Law of Love in our hearts and shed abroad his own love to joyn therewith it will work so strongly that one grain thereof will have more force to purge out sin and to constrain and strengthen to obedience then a whole pound of terrors Chrysostome saith Love iâ— a pleasing tyrant the power whereof is above all power and reigns over all impediments in heaven and earth prevailing both with God and man As men allure Doves by the beauty of the house and reclaim Hawks by the fairness of the lure so love joyned with virtue is able to recal the most stragling Aeneas to make sails again to Carthage As there is no cloth so fine but Moaths will eat it no iron so hard but rust will fret it no wood so sound but worms will putrifie it no mettal so course but fire will purifie it so there is neither man nor woman so resolute or constant but love will bring them into thraldom and bondage 8. Love will shew it self As bashful Suiters seeing strangers by Parly in silence with their hand or eye The French say to this purpose Vne parfaite amour ne se peut desguiser A perfect love cannot be disguised for as fire cannot be hidden in the flax without smoak nor Musk in the bosom without smell so neither can love be hidden in the breast without some suspicion or manifestation 9. It is free or there is no affection freer then love for as there is nothing more forcible so nothing that can be less forced Marcus Aurelius in his oration to Fulvius the Senator saith There is never true love where there is any particular interest and if so then love is free and then no wonder if love be so rare every one as the Dutch say having their back-door or by end and self-respects in whatsoever they do 10. Love desires love again the party loving desires to be beloved as Hellen saith to Paris Bella gerant alii tu Pari semper ama Whilst others follow Mars do thou follow Venus Pythagoras saith Love is not satisfied with gold but onely payed with love again Hence Sophocles being asked What harm he would wish to his enemy answered That he might love where he was not liked and that such misfortune might last long There is no herb will make lovers sleep but hearts-ease and there is no hearts-ease vvhere love is not mutual and reciprocal 11. It is the cause of all action and motion Parisius saith Omnis animae motus radix est amor Love is the root and principal of all the motions of the soul Quodlibet agens propter amorem agit quodcunque agit Aquin. Every vvise and free agent doth for love vvhatsoever he doth 12. Love is Lord of all Love of old vvas pictured vvith flowers in the one hand and a fish in the other to shevv that he is Lord both of Sea and Land And 13. It is svveet profitable and comfortable Love is like honey in bitter broth and sugar in sour vvine It is a rule to direct us a light to shevv us and a vvay to vvalk unto salvation and therefore full of profit comfort and sweetness 14. Love is the preserver of mankind for as a ship would perish without a Pilot as a City is in danger without a Magistrate as the world is nothing but
God but love them who love him seeseeing he loved them when they loved him not II. The extraordinary means are either lawful or unlawful 1. The extraordinary lawful means is a strange herb which Marcus Aurelius in his letter to Antigonus maketh mention of which groweth in Cypres upon a little mountain called Archady which herb is called Ilabia and hath this vertue if it be cut it dropeth blood and if a man rub another with the blood thereof while it is warm he will love him extreamly but if he rub him with the blood when it is cold he will hate him deadly The truth hereof the Emperor saith he found by experience for anointing one with the warm blood of that plant he would always protest that he would sooner lose his life then cease to love him 2. The extraordinary unlawful means are charms enchantments and philtres Love gotten with witchcraft is as unpleasant as fish taken with medicines is unwholsom or affection bred by enchantments is like a flower wrought in silk in colour and form most like but nothing at all in substance and savour Qu. 40. What is here required of us in regard of Love Answ To labour so to live that people may love us the love of others towards us being better then silver or gold Prov. 22.1 Qu. 41. Who are too blame in regard of Love Answ 1. They who are without natural affection Rom. 1.31 2 Tim. 3.3 2. They who love those who are unworthy to be beloved as Dido the Carthaginian Queen loved Aeneas a stragling Trojane as Phillis loved Demophoon a Pyrate a robber in Greece cast up as a shipwrack on the shore and as Sappho loved Phao a Ferriman a slave 3. They who love evil and loath good as the Scarab loaths the sweet flower and loves the corrupt flesh the Vulture forsakes the odoriferous oyntment to smell the dead carkass the common rabble are more delighted with a song which is ordinary and barbarous then that which is cunning and curious many with Sytha had rather hear a horse neigh then a musician play and too too many prefer in their affections the pleasures of sin which are but for a season before the joys which are at Gods right hand for ever and ever Qu. 42. What may we learn from Love Answ 1. That true love is very rare in the world Mat. 24.12 and 2. That in perilous times the love of many shall wax cold Mat. 21.12 and 3. That love consisteth in unity as the heart hath but one string and the heaven one Sun so true lovers have but one love And 4. That love sometimes turns to hate for as the best wine doth make the sharpest vinegar so the deepest love in some turns to the deadliest hate And 5. That the love of ancient approved friends for the most part is the truest as the young vines bring the most wine but the old the best so tender love maketh greatest shew of blossoms but tryed love bringeth forth sweetest fruit And 6. We may learn what the Causes of Love are viz. I. The goodness of the thing loved for no man loves any thing but what he apprehends to be good and worthy to be loved II. The knowledge of the thing loved Ignoti nulla cupido a man cannot love what he knows not and therefore as the thing must be good so he must know it to be such And III. Likeness is a great cause of liking Toute chose naturelle appete son semblable every natural thing loveth that which is most like to it as the French men say Adam loved Evah when he saw her first because she was like unto him As a man when he looks into a glass he loveth his image because it is like unto him but he loves not a Toad or Serpent because they are unlike him Thus much for love in general I proceed according to the method propounded to touch upon evil and inordinate love Qu 43. How many sort of Lovers are there Answ 1. I might answer that Lovers are either constant and true or inconstant dissembling and false 2 Sam. 13.4 15. Job 19.19 Judges 16.15 The love of some thaws like a waxen image against the fire which quickly bears no impression of the thing it was Some expressions of affection are but like Apes hugings which smoother with their embracings or 2. I might answer that there are three sorts of Lovers I. Some love what they should not II. Some love what they may III. Some love what they ought of all these I spake before 3. Some answer that as there are four sorts of Combats or wars Forreign Civil Duels and Internal conflicts so there are four sorts of Lovers Spiritual Carnal Temporal and Common F. Johan a. S. Geminiano lib. 1. de caelo cap. 4. 4. Lovers are of two sorts for I. Some love their souls better then their bodies And II. Some love their bodies better then their souls Qu. 44. Whereunto may inordinate love be compared Answ 1. To a fish for as they who angle for the Tortois having once caught him are brought unto such a sluggishness or numness that they lose all their spirits so those who hunt after the love of women and being taken in their toils are brought into such a slavery that they are deprived of their liberty and bewitched like those who view the head of a Medusa or the Viper tyed to the bough of the Beech-tree which keepeth him in a dead sleep though it begin with a sweet slumber Or as the Fish Echineis or the Remora albeit but little yet stayeth a ship under sail so the love of one or other beautiful woman hath often diverted wholly a mans course from study or the wars or at least hath for a time made him lay his great and important affairs aside 2. Inordinate love may be compared to envy for as envy consumeth both body and soul so doth such love And 3. To fire for as fire is not felt without burning so love is not entertained without enflaming and wounding Bâ—sil de virginit Or unlawful love given way unto is like a fire-brand tossed in the wind by which how much the fire encreaseth still so much the brand with blazing flames consumes 4. Inordinate love may be compared to poyson for as poyson mixt with sweet wine at the first is pleasant to the drinker but afterwards paineth deadly so they who consume their time with beautiful harlots at the first feel pleasure but afterwards dolour sorrow and bitterness do follow Diogenes Qu. 45. Whether are all Lovers alike or not Ans They are not for as the Serpertine Powder is quickly kindled and quickly quenched but the Salamander stone once set on fire can never be extinguished so all lovers are not alike some being like troathless Jason some like trusty Troilus some like dissembling Damocles and some like loyal Laelius More particularly I. Some Lovers are faithful and constant like a stone found in Egypt which will quickly receive a form
blinds judgement according to the French Adâ—â—e Amour fait trouver bâ—â—u ce qu de soy n' est beâ—u Love makes us judge a thing fair though it be soul Quisquis amat ranam 〈◊〉 puâ—â— esse Dianam And 5. It is sometimes the cause of irreconcileable jars and strife The cause of civil dissention between Themâ—stocles and Aristides was the love of Stesilâ—a an harlot whose beauty being decayed their hatred did so continue that they could never be reconciled but continued enemies even to death The like hatred was between Cato and Caesar about the love of the harlot Servilia 6. It iâ— hurtful both to the party loving and beloved the dart of Love being like a stroke with a clod of earth which being thrown amongst a company doth hurt one and blindes another 7. It makes men like beasts the Poets tell us that Jupiter transformed himself into the form of a Swan to enjoy Laeâ—a and into a Bull to beguil Jo and that Neptune changed himself into a Heâ—fer a Ram and a Dolphâ—n onely for the love of those he lusted after By these fictions I think the Poets mean that lustful love makes men more like beasts then men 8 Another fruit is loss of peace quiet vertue and all sweet content Marcus Aurelius writing to his Empress Faustina about the careful education of their daughter Lucilla saith Love in young blood and springing and flourishing youth is a poyson that spreadeth into every vein it is an herb that enrreth into the entrails a fainting which incontinently mortifieth all the members a pestilence that infecteth the heart and finally it putteth an end to all vertues For as the precious stone Antracites being thrown into the fire looketh black and tawny but being cast into the water glistereth like the Sun-beams so the precious mind of man once put into the flame of love is ugly and loseth her vertue but sprinkled with the water of wisdom and detestation of such fond delights it shineth like the glorious rays of Phoebus 9. This loose lewd love makes men effeminate low-spirited and base in their courses and carriage The Ambassadors of Lydia coming suddenly into Hercules chamber to speak with him found him attired like a woman lying on Joles lap Dionysius the Tyrant was so devoted to the love of his Curtezan Mirta that he onely ordained and she took care for the execution and administration of all the weighty affairs of the Weal-publique Antenaricus the famous King of the Gothes after many great victories in Italy was so deeply enamoured with one Pincia that whilst she combed his head he made clean her slippers Themistocles that famous Grecian Captain in the wars of Epirus took a woman captive whom he so doted on that if she were sick he would feign himself not to be well if she were appointed to purge he would purge if to be let blood he also would bleed carrying himself towards her not as if she were his prisoner but as if he were her slave King Demetrius having taken â—hodes a beautiful Gentlewoman of the City was presented unto him whom by little he did so immoderately affect that once she seeming angry with him and refuâ—ing to sit near him he forgetting all majestie and dignity fell before her on his knees entreating her pardon and the Kings of Assyria of old never answered any Ambassadors themselves but by Messengers they wasting their time wholly in their Concubines company Pausamus 10. Another fruit and effect of inordinate love is the ruine and destruction both of soul and body for as fainting and swounding mortifieth every member as pestilence infecteth every part and as poyson pierceth every vein so love if not timely prevented and looked unto will in time bring body and soul to utter confusion Qu. â—0 What are the Remedies against inordinate lâ—ve Answ To labour that our heart may be taken up with another love for as Rubarb by a certain peculiar vertue doth purge choler although by nature it be cholerick so one love often times doth drive out another as one nail doth another one re another or one grief another And indeed as a â—â—ll vessel will receive no more so where the love of God hath taken possession lascivious love will not be entertained 2. Another remedy is speedy resistance for as fire is to be quenched in the spark weeds to be rooted up in the tender blade Tetters and Ring-worms to be cured in the beginning lest they spread over the whole body so the assaults of love are to be beaten back at the first siege lest they undermine at the second 3. Another remedy is to avoid occasions He who hath sore eyes must not behold the candle and he who would not be entrapped or entangled in the meshes of love must not look upon beauty but with Job make a covenant with his eyes If the Flye will flutter about the candle she muâ—t expect to be burnt if the Quâ—il will seed on the Hemlock she must look to be poysoned and if lascivious dispositions will frequent the society of lewd women they may look to be seduced and led aside and therefore Guevara in his letter to Sir Lewes Brave fol. 186. saith Let Hermogenes Tesiphontes Dorcatius and Ovid write what they please concerning the remedies of love yet I say There is no better remedy for love then to avoid the occasions of love or never to begin to lovâ— for love is so evil a beast that with a thread he suffereth himself to be taken but he will not depart w th the thrusts of a lance and therefore Fly fly betimes for onely they Do conquer love who run away Thus much for the Evil and inordinate love at present till we come to treat of Fornication and the kinds thereof according to the prescribed order I now proceed unto the Good love and the several sorts thereof Qu. 51. How is love attributed unto God Answ Both in the Abstract and Concret for I. In the Abstract he is said to be love 1 John 4. 8 16. And II. In the Concrete he is said to be loving Qu. 52. What doth the Lord and his Christ love Answ 1. Righteousness Psalm 11.7.33.5 Hebr. 1.9 2. Judgement Psalm 37.28.99.4 Isaiah 61.8 3. The gates of Sion Psalm 87.2 Qu. 53. How manifold is Gods love towards us Answ The love of God is twofold viz. I. Amor benevolentiae the love of Gods good will or the love of Election And. II. Amor complacentiae the love of Gods being well pleased with us and delighted in us Ephes 1.4 5 6 7. Rom. 11 6 7 â—8 God loves us before we are sanctified and called God is pleased with us when we walk worthy of our vocation and according to the rule of sanctification Qu. 54. What is the love of God Answ Love is a will whereby God wils that is approves that which is good and rests therein Psalm 45.8 11. Matth. 3.17 or love is the essence of God whereby he loves his creatures
though unworthy of his love Malac. 1.2 3. Titus 3.4 Qu. 55. Whereunto may Gods love towards us be compared Answ 1. To the rod of Moses for as this turned into a Serpent before Pharaoh devoured all the Magicians rods turned into serpents so the assurance that God loves us doth beget such a love in us unto him that it devoureth the love of all worldly things Bern. ser de Ascens And 2. To light for as the visible light of the morning when day is plainly broke is the Hench-man of the Suns brightness so the beneâ—its of God daily received are heralds of his divine Love And 3. To the love of Hens to their Chickens as Matth. 23 37. And 4. To the love of Parents to their children or to the care of fathers and the pity of mother Omnis in Ascanio chari stat cura parentis Virg. As the Father loveth his child so God his creature Qu. 56. Whom doth the Lord love Answ 1. Those whom men and the world contemn and despise There is a Countrey in Asia called Mysia who were so despised of all their neighbours that they were as a by-word unto them for so often as a man would denote a thing of no estimation they would proverbially say Vltimum esse Mysiorum they are worse then the Mysians as we see in Cicero's Oration for Flaccus and yet Paul the Apostle and Iohn the Evangelist preached the doctrine and light of the Gospel to this poor and despised people so that these Mysians who were such a despicable people unto others were more highly esteemed of â—od who out of his love to them converted many of them by the preaching of John and Paul and some think that Paul alludes to these Mysians when he saith 1 Cor. 1.26 Not many wise according to the flesh not many mighty not many noble but God hath chosen the foolish things of this world that they might confound the wise Answ 2. The Lord loves the poor and strangers Psalm 146.9 Answ 3. The Lord loves the fatherless and widows Psalm 58.5 6.140 9. Answ 4. The Lord loves a chearful giver 2 Cor. 9 7. Answ 5. The Lord loves the seed of the righteous 2 Sam. 12 24. Answ 6. The Lord loves his people whom he hath chosen and amongst or by whom his name is called upon Note here wherein the love of God towards his people doth appear First in remembring his promises towards them Nehem. 1.8 9 11. Secondly in his mindfulness of them Psalm 115.9 12 13. Thirdly by his taking vengeance of all their enemies Deut. 32.35 36 43. Fourthly by his taking notice of all their troubles and afflictions and his care to succour them Exod. 2.25 Judges 15.19 Psalm 25.15.40.17 Fifthly by his separating them unto himself or gathering them unto him as Lev. 24. Ezek. 36.24 29 30. Sixthly by his delight in them Isa 58.14 Seventhly by his curbing restraining and withholding of their enemies from harming of them This he doth three manner of ways I. Sometimes by forbiding them to speak any evil unto them or to harm them as Genes 31.24.29 II. Sometimes by striking a terrour in them and making them afraid of his people Genes 35.5 III. Sometimes by revealing his judgements from heaven against their enemies as he did upon Pharaoh and others Exod. â— 8 9 10. Chapters 14.27 Deut. 32 43. Answ 7. The Lord loves his Church The picture of Diana was framed with that art that if those who were without the Temple looked upon her she seemed to frown upon them but upon those who were within she smiled so the Lord loves and smiles upon those who are within the Church but frowns upon those who are without Isa 61.10 11. Note here that the Lords love unto his Church appears three manners of ways viz. 1. By his beautifying and adorning of her as a Bride with jewels i. e. divine and spiritual graces and vertues Isa 61.11 And II. By his subduing Nations unto her or by causing them to flock and submit unto her Isa 60.4 6 7. And III. By making righteousness grow and Religion flourish in her Isa 61.11 Answ 8. The Lord loves his elect and faithful children John 13.1 that is both his eldest son by creation and the children of that son First the Lord loved the first man Adam or the first of his children who were meer men expressing and shewing his love to him in or by these things I. By creating of him in his own image Genes 1.26 27. II. By blessing of him Gen. 1.28 III. By giving him dominion over the creatures Gen. 1.26 28. IV. By providing food for him Gen. 1.29 30.2.9 16. V. By appointing Paradise for him to dwell in and placing him there Gen 28 15. VI. By making unto him an Helper meet for him Gen. 2.18.23 VII By forbiding him to meddle with that which was evil or by forewarning him of what was evil Gen. 2.17 VIII By enduing him with admirable and eminent knowledge Gen. 2.19 20. IX By preparing garments for them after the fall Gen. 3 21. Secondly the Lord expresseth his love unto his children who sprung from the loyns oâ— the first man Adam Two things are here to be taken notice of viz. I. Who they are whom the Lord loves II. How or wherein he expresseth his love unto these I. Note who they are whom the Lord loves 1. Righteous men Psalm 146.8 2. Good men At pauci quos aequus amavit Jupiter aut ardens evexit ad aethera virtus Virg. The Lord being just loves not many but onely those who are good And 3. Those who love him Vespasian commanded a liberal reward should be given to a woman who came unto him and professed she was in love with him His Steward demanding what â—â—em he should put to it in his accounts He answered teâ— to ber who loved Vespasian so much Thus God gives much and forgives much as a token of his love to those who love him Amor currit per desâ—â—erium quiescit per gâ—uâ— um all things and so love amongst others loves vicissitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bred it saith Plato and the same seed it heats and cools are the best diet for it In love there must be a desire of enjoying a delight in enjoying and a sorrow for lack of enjoying and those who are thus affected to God he will love 4. The Lord loves those who obey him in love Luther said God loves â—urristas not Quaeristas runners nor reasoners and it is not possible for us to be prompt and diligent in obeying except we love II. Note wherein the love of God appears unto these his faithful ones 1. In his covering and hiding of their iniquities Numb 23.21 Jeâ— 31.34 and 2 In making them instrumental for the preservation of others Gen. 45.5 3. â—n his presence with them in their labours and prospering whatsoever they do Gen. 39.23 4. In his giving of them favour in the eyes of strangers or those under whose charge and
them better then their bodies this is the best love and this self-self-love is peculiar to the righteous and is grounded upon a truth and fixed with wisdom and pious prudence Thus we are commanded to love our neighbour as our self that is we must love him cordially and truly and express our love unto him in the best kind loving his soul more then his body Answ 4. There is the love of a mans self which is common to all both good and bad For the confirming and understanding whereof observe That â— man is said to be something two manner of waâ—s I. According to his substance and nature and thus all men know what they are that is that they consist of a body and a soul and according to this knowledge of themselves they love themselves in desiring the conservation of themselves and their own being Thus both good and bad naturally love themselves and that without sin for Omne appetit praeservationem sui And II. A man is said to be somewhat according to the principal thing in him and thus men do neither always know themselves to be what theâ— are nor love themselves as they ought The principal thing in man is the reasonable soul and the next thing thereunto is the sensitive and corporeal nature the first is called the inward the second the outward man 2 Cor. 4 16. Qu. 95. Because our Saviour saith Luke 10.27 28. We must love our neighbour as our self it may be demanded How doth a man love himself Answ 1. Not feignedly or with the tongue onely but truely heartily and in work as well as word 2. Not frigidly nor coldly but zealously and fervently 3. As a man seeks diligently for that which may be for his own good or gain but carefully avoids that which is evil or which may turn to his hurt so should we do for our neighbour 4. As we love our selves constantly and are not weary of doing good unto our selves although we see many vices and evil habits in oor selves so we must not cease to love our brethren although there be in them something which deserves hatred rather then love 5. As we wish well unto our selves for our own sake and not for the sake of others so should we love our neighbour not for our benefit or profit but for his own 6. As we would be done unto by others so should we do unto others e. g. I. Would we that others should supply our wants when we are in need then let us do so unto our neighbour when he is in want and we able to supply him II. Would we have others candidly to interpret all our actions and words then let us do so unto our neighbour III. Would we have others to pardon us when we have injured or offended them then let us do so unto our neighbour IV. Would we be helped by the prayers of others then let us help our neighbour with our prayers Qu. 96. Because it was said before Quest 94. That men oftentimes love themselves so as they should not it may therefore he demanded Whether the love of God and of our selves be contrary one to the other or not Answ Man is considered in a fourfold estate I. In his innocent estate and so to love God and himself were the same For when man loved God in his innocent estate and then loved himself it was but a reflex of the love of God and but one love with it II. In his corrupt estate and so to love God and to love himself are contrary Rom. 1.30 2 Tim. 3.2 III. In his regenerate estate and thus to love God and to hate our selves are not directly contrary but sub-contrary for by this hatred is onely understood self-self-love hatred not being properly taken here which maketh the subcontrariety As the Lord in regeneration doth not extinguish but well order the affections so he doth not in those who are regenerated take away the love of themselves but onely moderateth that love and so to hate themselves signifies onely to love themselves less then God as Gen. 29.31 it is said Jacob hated Leah that is he loved her less then Rachel IV. In his glorified estate and so to love God and to love himself shall be one love again Qu. 97. What is the nature of self-love Answ 1. To wish better to a mans self then to others or to desire and endeavour to raise themselves above others though by an indirect way Titus Livius saith That the Romans were offended because Appius Claudius had chosen himself of the Decemviri and Lucius Furius Camillus to be Consul and so the Cardinals disagreeing about the choice of a Pope gave way to John 24. to appoint whom he pleased who chose himself this is the natural property of self-love 2. The nature of self-love is to like themselves best The people of Chinâ— having thin beards short nâ—â—es little black eyes and wearing long garments when they would describe a deformed man they paint him with a short habit great eyes a broad beard and a long lose Thus as there is no creature that more fervently loveth her young ones then an Ass and an Ape so many unlearned Ideots tainted with this vice of self-love do more esteem their own vanities and scurrilous pamphlets then the grave learned and elaborate Works of others Qu 98. VVhat evils proceed from self-love Answ These two great ones I. It makes a man hate God And II. Good men It is a rule in the School that Amor est odio prior odium ex amore oritur Thom. Aq. sum part 1. 2. qu. â—9 art 2. Love ever goeth before hatred and all hatred springs from love Therefore do wicked men hate God and his law because they love themselves and their corruptions which God by his Law doth cross controul and endeavour to curb and Plutarch de irac colub well observes that men are many times eager against some whom they either deem or would have deemed delinquents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather out of self-self-love then any hatred of evil because they stand in their way or in their light in regard of their ends and interests or because they oppose and thwart them in some corrupt courses that they are strangely addicted unto Qu. 99. Whom should we love besides the Lord and his Christ Answ 1. Particularly all those who are our brethren in the Lord or who are truly religious 1 John 2.9.3.10.4.20 Note here which is the true respect of love or for what respect chiefly we must love our brethren First in general we must love the faithful for Gods sake or love of the Lord in them Secondly more particularly from Mat. 10.41 we are taught to love them for a threefold respect I. Because they are Prophets and thus we must love them for the words sake which they bring or at least which they profess II. Because they are righteous and thus we must love them for that sanctity purity and integrity which we see in them III.
Because they are Disciples and thus we must love them for their spiritual society and bond of charity as fellow-travellers in a long journey love one another or as Countrey-men love one another in a strange place or remote Countrey And therefore three sorts of men are here too blame First hypocrites and dissemblers who as Bernard saith have Mel in ore verba lactis fel in corde fraus in factis peace in their words but war in their hearts towards the Saints loving them with their lips but hating them in their hearts Pro. 23.7 James 2.13 Our love unto the faithful must be sincere and cordial not sinister and counterfeit Secondly those are too blame who love the Saints onely for some second causes either I. Because they are their neighbours and their good neighbours from whom they receive no evil but upon every occasion all neighbourly offices Or II. Because they are of their kindred and alliance Or III. Because they are of meek affable and gentle natures and loving dispositions or IV. Because they love them and theirs Or V. Through vain-glory that they may be praised for their loving of those who are good Thirdly those are faulty who love the faithful onely with a mercenary love or for reward Aliud est sperare aliud est hoc agere Hier. A man may hope that God will bless him if he love his children because this God hath promised but a man must not therefore love them that God may bless him this being but self-self-love Ans 2. In general besides the Lord we are commanded to love our neighbour and our enemies Luk. 10.27.28 Qu. 100. VVhat is the nature of the love of the faithful one to another Answ 1. It is a growing and encreasing love 2 Thess 1.3 2. It is a continuing and abiding love Hebr. 13.1 Qu. 101. VVhether are we to love all the Saints and faithful alike or not Answ I might for the resolution and satisfaction of this Quaere refer my Reader to Camara quaest concil exposit qu. 97. p. 98. But I will to him adde two things First in respect of the different degrees of men there must be different degrees of love e.g. Magistrates and Ministers being publique Persons and religious are to be loved above other private persons they bearing in them a double image of God I. Inward in sanctification And II. Outward in authority and place Secondly in equal comparison when men are equal in degree then we must first and principally love parents children affinity and consanguinity we being bound to love them by a double bond I. Of nature And II. Of grace for grace doth not abolish natural affection but onely orders and disposeth it aright Qu. 102. How may we know whether we truly love the children of God or not Answ 1. He who loves the Father will love the children 1 John 5.2 2. He who obeys the Father loves the hildren 1 Iohn 5.2 3. He who loves those whom he hears to be religious and zealous though he knows them not is a lover of Gods children 4. He who delights in the company and society of godly men when he hath no other relation unto them then as they are good men is a true lover of the faithful Psalm 16.3.126.5 Rom. 1.12 5. He who hath a fel ow-feeling of the Saints miseries as if himself were in misery is a lover of them 6. He who is always willing to distribute to the necessities of the Saints according to his ability must needs be a lover of them 7. â—e who can bear with reproaches and reproachful words at the hands of truly righteous men â— a true lover of the Saints When Luther had wofully wronged and reviled Calvin the good man said Etiamsi Lutherus millies me Diabolum vocet ego tamen illum insignem Domini servum agnosco c. Let Luther hate me and in his wrath call me Devil a thousand times yet I will love him and acknowledge him a most precious servant of God To answer the wrath of the Saints with love is a good sign of a Saint-lover As the members of the same body albeit having divers duties and functions and differing also in form do tenderly and mutually love one another because they live by one and the self-same reasonable soul so faithful Christians love one another being made alive by the Divine Spirit of God who by how much he is more good or excellent by so much also he is more Powerful to knit and unite those together in whom he dwelleth Lodov. Granat As in a material building one stone is knit unto another by lime and morter so in the spiritual building one Christian is joyned to another by love and hence though one member be casually or causlessly injured by another it doth not seek revenge upon the other Qu. 103. Who must principally abound in Christian Love and Charity towards their neighbours Answ 1. Old men Tit. 2.2 2. Ministers 1 Tim. 4.12 2 Tim. 3.10 Qu. 104. Wherein or how ought Ministers to express and show their Love unto their People Answ 1. By speaking friendly unto them and beseeching them to be reconciled unto God 2 Cor. 5.20 2. By testifying their inward affection unto them by their outward works 3. By serving them in Christ not desiring so much to be ministred unto as to minister 4. By being ready to lay down their lives for them John 15.13 Qu. 105. From whence springs true Christian Love and Charity towards our brethren Answ 1. Originally from God true Love being his gift Eph. 1.15.16.6.23 Phil. 19. Col. 1.3.4 1 Thes 1.2 3.3.12 2. It proceeds out of a pure heart 1 Tim. 1.5 1 Pet. 1.22 3. It issues out of a good conscience 1 Tim. 1.5 4. It flows from Faith unfained 1 Tim. 1.5 Qu. 106. Whether are wicked men to be Loved Answ As the Physitian hateth the disease yet loveth the person diseased so we must love that in our neighbour which is good and made of God and abhor that which the Devil and man hath made evil i. e. we must Love the wicked mans person though we hate his vice For 1. God hath commanded us to love our enemies and those are truly evil who are enemies to good men And 2. Those who are wicked for the present may belong unto God in regard of divine election and therefore such are to be loved And 3. We ought to pray for all wicked ones who have not sinned against the Holy-â—host and therefore we must love them 4 This is confirmed from Christ who for our example loved us when we were wicked Rom. 5 6 7 Qu. 107. What is the Love of our neighbour Answ To love our neighbour is for the love which we owe unto God to wish well and do good unto our neighbour and to do all things unto him which we would in equity and according to Law should be done unto us Or The love of our neighbour is a true and sincere good will both in will mind and
things which are most near unto us 1 Tim. 5.4 4. We must love Parents more then children in those things which ought to redound from the effect to the cause of which kind are honour estimâ—tion reverence thankfulness and the like 5. We must love children more then Parents in those things which ought to be derived from the cause to the effâ—â—t of which kind are maintenance advâ—nâ—â—menâ— â—â—â—cation and the like 6. We must love husbands and wives more then either Parents or children in those things which belong unto the society and union of this life Gen. 4.24 Matth 16.5 7. We must love those who have deserved well of us more then others and amongst those we must love them most who have communicated spiritual things unto us Gal. 6.6 Qu. 117. What are the steps and degrees of true Christian love Ans 1. We must love some for God and thus we are commanded to love strangers and enemies Exod. 23.4 Deut. 10.18 19. 1 Sam. 24.5 7. 2. We must love some in God and thus we are commanded to love the faithfull Rom. 12.9 10. 1 Pet. 2.17 3. We must love the Lord for himself that is simply by himself and according to all the parts of love i. e. with the affection of good will with the desire of union with a most contented yea joyful acquiescing in the fruition of him and all this in the highest degree Qu. 118. What are the fruits and effects of true Christian love and charity towards our brethren Ans 1. It will cover a multitude of sins Prov. 10.12 1 Pet. 4.8 2. It will be a means to keep a man in the light and to preserve him from all scandals 1 John 2.10 3. It is a sure sign unto us that God dwelleth in us and that his love is perfected in us 1 John 4.12 4. It confirms us in an assuranâ—e of glory 1 John 3 14. This question may be much amplified and enlarged from Quest 113. and 114. Qu. 119. By what Means may we obtain love and kindness from our brethren Answ 1. By making a Covenant and league of amity with them 1 Sam. 20.14 15. 2. By being kind unto them Gen. 21.23 Josh 2.12 1 Sam 15 6. 3. By being loving and kind unto those whom they love 2 Sam. 2.5.6 4. By fair and gentle entreaties Gen. 40.14 John 2.12 5. By covering their trespasses and transgressions Prov. 17.9 6. By forgiving them their debts Luke 7.47 7. By a friendly rebuking of them Prov. 9.8 8. Aristippus saith a means to preserve love between us and our neighbour is this Haunt not too much thy friends house for that engendereth no great love neither be long from thence for that engendereth hate but use a mean in all things Neither be too troublesome unto nor too great a stranger from thy friend and neighbour Qu. 120. What are the Impediments of true Love and Charity or what things hinder us from loving our neighbour Answ The causes hindring this love are either internal or external First The Internal impediments are I. A natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coldness or want of affection there are some who care for none II. Self love some love themselâ—es so much that they cannot love others at all as they ought III. A proud affection towards a mans own will or a supercilious wilfulness for he who adores and deifies his own will as his God can never love his neighbour IV. Suspition jealousie and doubtings that our neighbour loves not us at least not truly but only for his own endâ— V. Want of patience a peevish passionate impatient and angry man cannot as he ought love another Secondly The external impeâ—iments of Love between neighbour and neighbour are either in others or our selveâ— I. The Impediments of Love in others are 1. Whisperings and tale-bearings Busie-bodies and carriers of tales are oftentimes the Devils instruments for the kindling of hatred and cooling of love between friend and friend 2. Evil counsellers many by perswading urging and solliciting of others unto hatred and revenge do hinder love betwixt neighbour and neighbour II. The Impediments of love in our selves are 1. Our injuring and wronging of our neighbour 2. Our carelesness to provoke and incense them 3. An aversness from reconciliation for if a man abuse and wrong his neighbour if a man be careless of his carriage towards his neighbour never regarding whether he give him just cause of distaste or not and if a man refuse to be reconciled unto his neighbour when some breach hath been made between them there can be no true love or charity Qu 121. Who are too blame in regard of brotherly love and charity Answ 1. Those who would not be beloved Cepariuâ— telâ— us of Gonzaga the â—esuite vita ejus â—46 that he was sorry if any body loved him To be free from love is strange but to think scorn to be beloved is monstrous And 2. Those are too blame who will love none but those who love them Mat. 5.46 And 3. Those who hate those who love them Psalm 109. 4 5. as Tereus did Progne Minos did Scylla and one of the Sabins did Tarpeta And 4. Those who love men better then Christ Dr. Ruy Lopez being accused for undertaking to poison Queen Elizâ—beth answered with oaths and execrations that he never intended any hurt to her for he loved Queen Elizabeth better then he loved Jesus Chr st Amongst these they may be ranked who are more careful to please men out of their love unto them then to please Christ If a Prince were to come to a subjects house what painting what paving what flourishing with flowers what perfuming with smels what tâ—â—mming of apparel what garnishing with Jewels no cost too costly no pains sufficient Quicquid ergo non vis inveniri in domo tua quantum potes ut non inveniat Deus in animae tua August de temp Are we so conceited of our house and so curious of our apparel against the coming of an earthly Prince oh how provident shouldst thou then be of thy soul and careful of thy body for the entertaing of the Lord of glory Shall not the Prince see a cobwep in thy house and shall God behold sin in thy soul shall not he see a spot in th garment and shall God behold filthyness in thy body Certe non amant ille Christum qui aliqu d plus quam Christum aâ—â—nt August Those who either love men or sin more then Christ are much too blame and unworthy of Christs love 5. Those are faulty who love none affectionatly Bias the Philosopher gives this counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so love as though thou wert immediately to hate so hate as though thou shouldst shortly love but Scipio could never believe that ever this was the speech of a wise man because according to this rule or advice we must never Love any heartily 6. They are too blame who have minds evil affected towards the people and servants of Christ
a particular love which is to be demonstrated and shewed unto enemies when they have no need Now this precept of loving our enemies enjoyns love unto our enemies alwaies and to do good unto them principally when they stand in need not forbidding it when they have none and doth also imply a charge to perform all offices of love at all times when any occasion offers it self for the making up of the breach or appeasing of the jarr or stinting the strife or for the begetting or breeding of love Qu. 129. Wherein or how should we express our love unto our enemies Answ 1. In loving them as Christ loved us when yet we were enemies Rom. 5.10 2. In receiving of them to favour or in forgiving of them when they desire it or humble themselves as Joseph did unto his brethren 3. In ministring necessary things unto them as Elâ—hâ— did to the Army of the â—ssâ—rians 4. In procuring or helping forward their conversion as Anâ—niâ—s did Sauls Acts 9 5. In praying for them as Stephen did for the Jews 6. In taking heed of giving them any offence as Jacob did when he departed from Esau Gen. 27. 7. In bearing their wrongs patiently and cheerfully as the Apo â—le did Acts 4 18 5.28 8. In mollifying them with gentle words as Abâ—gâ—il did Dâ—â—id 1 Sam. 25. Qâ— 23â— That are the Impediments which bindâ—r us from taking out this hard lesson of loving our enemies Answ The Remorâ—es or hindrances are these viz. I. An Apothy of the love of Christ for if we were sensible of Christs love unto us when we were enemies then we would not think it so strange for Christs sake to love our enemies II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of affection towards our brethren love covers a multitude of sins and therefore the lack of this Christian charity hinders us from the love of our enemies III. The errour in judging of love and charity Because we neither know the excellency nor value of this Evangelical vertue of brotherly love nor the necessity thereof but think it to be a kind of free-will-offering therefore we are not so careful to practise it as we ought IV. The love of the world and self-love is another thing which hinders us from the love of our enemies V. So is also too deep an apprehension of the wâ—ongs injuries that have been offered us And VI. So also is an innate and natural pronness unto hatred anger and envy Qu. 131. What are the Remedies against these and ad Impediments Answ The Remedies or Means whereby we may be helped forward in this duty of love towards our enemies are these 1. Love God and prefer him and his will before thy own and thy self and then for his sake thou wilt not be unwilling to do any thing which he requires of thee 2. Learn to see thy brother in thy od and to love him as a child of God and 〈◊〉 thou wilt be easily perswaded to be recoâ—â—â—â—â— unto him though he have offended thee 3. Despise and contemn the world and then thou wilt not be so sensible of injuries offered in temporal things 4. Con ider thy self and think humbly of thy self and then if thy brother have injured thee thou wilt remember that thou also at some time or other in some thing or other hast injured either him or some else at least that thou hast offended thy heavenly Father oftner and in a higher nature then ever thy brother offended thee 5. Let thy conversation be in heaven and let thy affections be set upon those things which are above walk continually in the pathes of love charity patience humility and meekness and then thou wilt be more ready to love those who hate thee Qu. 132. How may we know whether we truly love our enemies or not Answ We may know it easily if we will but seriously examine these things viz. 1. Whether do we envy their prosperity or rejoyce at it 2. Whether do we condole for their afflictions or exult and rejoyce 3. Whether do we extenuate or amplifie the good things which we see in our enemies 4 Whether do we aggravate amplifie and condemn the evil things which we see in our enemies or do we cover and excuse them 1 Pet. 4.10 5. Whether do we love them as our selves noâ— fainedly but truly not coldly but servently 6. Whether do we grieve that we are not able to shew or express our love unto them by reason of their obstinacy perversness wilfulness and malice whereby they sleight and reject alâ— testimonies of love and favour shown 7. Whether are our hearts so truly bent to love and to do them good that no prevocations from them can hinder us from doing good unto them when we see they stand in need 8. Whether do we frequently and fervently pray for them as we are commanded Luke 6.20 Qu. 133. Oh but it is a hard matter to do these by what Motives or Arguments therefore may we bâ— excited and induced to love our enemies Answ All duties of religion are hard and therefore this must not be neglected for the difficulty thereof but rather practised being induced thereunto by the meditation and animadversion of these particulars 1. Remember that those who hate and harm us do themselves thereby much more hurt then they do us for by malice hatred and wrong a man destroyes his own soul and he can but harm his brothers body And therefore in this regard our enemies are to be loved and pittied 2 Remember the benefit we reap by the hatred and persecution of our enemies for their persecuting and troubling of us will purchase unto us an eternal weight of glory if we patiently and piously undergo them 2 Cor. 4.17 and therefore seeing they help and promote our happiness and eternal reward we should love them 3. Remember Christ hath commanded us to loâ—â—â—ur enâ—mâ—es and therefore with willingnes we should do it 4. Consideâ— that it is an excellent sign of a true child of God and strong hristian to love his enemy Mat. 5 44 45. and therefore we should love ours 5. Remember that this is the most principal way to reclaim our enemies and to make them friends to love them as friends and to do good unto them and therefore we should love them though enemies 6. Consider that we cannot hurt our enemies but we shall harm our selves yea and that more then we can hurt them for by hatred malice m schief and revenge we may hurt their bodies but by these we harm and endanger the destruction of our own souls and therefore if we love our selves we should love our enemies The Maâ—quiss of V stâ— being sent upon a Design or Expedition by the Emperour Charls 5. and thâ—â—g after his return with applause and victo◠〈…〉 some â—â—ll was presently upon his re◠〈…〉 â—enâ—ral of the whole Army Antonio 〈◊〉 Leva the former General being dead whereupon he caused this device to be figured in his Shield two sheaves of ripe corn with this Motto Finiunt pâ—ritèr renovantque labores signifying thereby that scarce is the corn fully ripe but the Plowmans or Husbandmans restless toâ—l is renewed by providing for another harvest or crop Paul Jov. This Emblem doth so sort and sute with my purposes intents and thoughts that I shall take the boldness to make it my constant Moâ—to for this small Treatise of the three heological Graces being finished and published the four Cardinal Vertues will presently follow which having once seen the light A tract of the nature necessity utility excellency and infallibility of the Scripture the whole work mentioned in the Preface being a Clavis Scripturae will speedily come forth and then the great Work by Parts yet so composed that both everâ— Part shall be a perfect and entire Tractate by it self and also that every succeeding and following part shall depend upon the preceding and former And if the Stationer be but encouraged by the quick and speedy vent and sale of this present Piece the rest will come out as fast as the judicious Reader can well and throughly peruse them the whole work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in a great forwardness FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
them he will reject upon the authority of the Scripture whereto he will lean Turrecremata saith In. c. Sanct. Rom. d. 15. n. 12. The writings of the Fathers bind us not to believe them in all their opinions but we may lawfully contradict them where they speak against the Scripture or the truth And Possevine saith Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected II. They reject the Fathers one by one ordinarily when they cross Romes Doctrine many examples the Reader may see hereof in our forenamed White pag. 330. sect 13. III. The Papists basely slight the Fathers although many of them agree in one and the same thing e. g. In the question touching the cause of Predestination one saith That Chrysostom Origen Ambrose Hierom Augustine Theodoret Gedulius Theophilact Oecumenius and Theodulus held that the prescience of Merits was not the cause of Predestination as Pelagius maintained and yet he prefers the opinion of him before them Sixt. Seâ—ens bibl lib. 6. annot 241. thus bravely rejecting ten Worthies at once Another saith Mich. Medin orig sacr hom li. 1. cap. 5. that Hierom Augustine Ambrose Sedulius Primasius Chrysostom Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference between a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Hereticks and chargeth the Fathers with the same heresie In the matter touching the Baptism of Constantine the great they Baron an 324. n. 43. 50 â—nde reject Eusebius Ambrose Hierom Theodoret Socrates Sozomen and the whole Council of Ariminum saying They deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that he was baptized by Eusebius the Bishop of Nicomedia Thus we see how the Papists esteem of the Fathers and their Writings when they sute not with their own Tenents Fourthly The Works and Writings of the Fathers are purged I should rather say polluted by the Papists and adulterated corrupted gelded and changed by them and therefore we are not now by any means to build our Faith upon them I desire my studious Reader to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall find this answer abundantly confirmed Fifthly The Fathers in many things dissented among themselves and therefore we cannot build our Faith upon them because the foundation of Faith ought to be firm and infallible truth being but one Theophilus calleth Epiphanius Haeresiarcham the grand Captain and Father of Hereticks Gennadius saith that Augustine was not far off from being an Heretick Hierom writing to Augustine saith In Epistola tua quaedam haeretica esse judicavi I conceive there are some heretical opinions in your Epistle And Augustine wisheth Hierom to acknowledge his errour and recant Jewel def of the Apol. f. 378. Sixthly The Fathers have erred in many things and therefore are neither firm nor fitting pillars to build our faith upon This a learned Papist Canus loc theol l. 7. c. 3. concl 2. doth acknowledge in these words The Canonical Authors as being directed from above do alwayes hold a perpetual and stable constancy in their Writings but the Fathers being inferiour unto them fail sometimes now and then contrary to the course of nature bringing forth a monster And another of them Anselm comment in 2 Cor. saith that in the r Books which the Church readeth many times are found things corrupt and heretical Thus Hillary denyed that Christ in his sufferings had any sorrow Refert Bellarm. de charit l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eat and drink out of any necessity but only to shew that he had a true body and that both he and his Apostles after their death preached to the damned in hell and converted many Strom. l. 6. l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly We Protestants do not deny the Fathers but receive them with all reverence studying their writings and accounting their Books as most excellent monuments of Antiquity but we dare not make them rules of Faith in themselves by which Doctrines of truth are established but we allow and affirm the Scriptures only to be judge whereby we trie both the Fathers and our selves Faith comes from the word of God not from the writings of men Rom. 10.14 and therefore the VVord not the Fathers must be the rule of our Faith and by the proportion and analogy of Faith and truth therein contained all opinions are to be proved I conclude this Quaere VVhether or no we may build our faith upon the antient Fathers thus I. That the Fathers may err II. That many of them may err together III. That the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58 59. like children standing on the shoulders of Gyants who being lift up by the taleness of the Gyants see further then they themselves IV. Lastly That therefore with reverence they may in some things be refused Thus we see that neither our works nor the Fathers writings are the Foundation of our Faith Answ 3. The VVord of God is said to be the foundation of our Faith Oportet discentem credere Aristot The Schollar must believe and be directed by his Teacher especially in Divinity Credendum ut intelligas non intelligendum ut credas August We must believe the word that we may understand it not understand the word that we may believe it we must receive the word with meekness Jam. 1.21 not presuming to understand above that which is meet Rom. 12.3 we must not turn from the word either to the right hand or to the left because if there be any truth it is there Deut. 5.32 Rabby Joseph Albu saith That the Jewish faith is founded upon three foundations viz. Upon the Unity of the Divine Essence upon the Law of Moses and upon the eternal reward of good works and punishment of evil Now all these are learnt from and laid down in the word of God Answ 4. Christ only is that foundation upon which the spiritual building of the Church is raised and upon which our faith is founded Matth. 7.24 But of this amply and fully God willing when in the Large work promised I come to speak of the Son of God what he is in Himself and what he is unto or in regard of us Qu. 27. VVhat necessity is there of Faith Answ 1. As nothing is delectable unto men without light so nothing is acceptable unto God without faith Heb. 11.6 VVithout faith it is impossible to please God 2. An historical knowledge of Christ without Faith profits us nothing Mark 1.24 Mat. 7.22 For I. Only Faith truly
is weak Or II. In application when a man cannot certainly lay hold upon Christ but is like him in the Gospel who said I believe Lord help my unbelief Mark 9.24 Qu. 48. Can weak faith be true Answ It may as appears thus I. There is a smoaking flax and a bruised reed Isa 42.3 Mat. 12.20 Psal 103.2 II. Sometimes the Sun is obscured by the interposition of a cloud and sometimes the Lord hideth his face that we cannot see him Psal 22.1 2. III. Faith is not created Simul Semel Perfect at first as Adam was but is like a man in the ordinary course of nature who is first an imperfect birth then an infant then a child then a youth then a man or like a grain of Mustard-seed Matth. 13.31 33. 1 Pet. 2.2 for faith groweth and encreaseth unto perfection Prov. 4.18 1 Cor. 1.7 and 2 Cor. 1.7.10.15 Eph. 4.13 2. Thes 1.3 2 Pet. 3.18 Qu. 49. Why is true faith sometimes weak and small Answ Because although faith be given from above Ephes 2.8 yet it is not given miraculously but by the means of the Word Rom. 10.15 c. Hence it is said The sower sowed seed Mat. 13.1.31 Mark 4.26 c. And hence it is sometimes greater and sometimes lesser For the better understanding of this observe three things First the School-men say that faith is less in a double regard viz. I. Quoad objectum in regard of the object because expresly some believe sewer things then others do Thom. 2.2.54 II. Quoad participationem in regard of the participation and that either 1. Ex parte intellectûs because some have lesser understanding then others or 2. Ex parte voluntatis because some have I. Lesser promptitude and readiness in believing then others some being more dull lasie and sluggish tâ—â— others are or II. Lesser devotion some being less zealous then others are or III. Lesser confidence and trust some being more fearful then others are Secondly our Divines affirm faith to be lesser in a double regard also viz. I. Fructibus in regard of the fruits thereof as holiness joy strength zeal constancy and the like II. Gradibus in regard of the Degrees or Nature of Faith as in apprehension and application Perkins And therefore Chemnitius observes three things viz. 1. That sometimes faith is great as Matth. 8.10.15.28 and 2. That sometimes faith is small as Mat. 14.31 and 3. That sometimes faith is weak and that either I. In acknowledging Rom. 14.1 or II. In trusting Mark 9.21 Thirdly observe that sometimes faith is lesser I. In regard of others i. e. one mans faith is greater then anothers as one star differs from another in glory 1 Cor. 15. Rom. 15.1.14.1 and II. In regard of a mans self that is sometimes faith in one and the same man is greater and sometimes lesser and that either 1. Ordâ—narily and thus a mans faiâ—â— is less when he is newly regenerated then afterwards Heb. 5.12 or 2. Extraordinarily in the hour of temptation which is occasioned either I By reason of some sin committed 2 Sam. 12. Psalâ— â—â— 32. or II. Because God withdraws his grace and spirituâ—l light for a time 2 Chron. 32.31 Psal 51.11 oâ— III. Because the good and holy Spirit of God is grieved Ephes 4 30 31. and that either 1. By our love of sin or 2. By our neglect of the exercises of Religion or 3. By our quenching of the good motions of the holy Spirit Qu. 50. How may a weak faith be known to be true Answ 1. The weak true faith is but of short time or is but newly and lately infused 1 Pet. 2.1 where there is life in an infant there is daily growth insomuch as from a childe it comes to be a man except it prove a Dwarf or monster in nature and therefore they may suspect the truth of their faith who are always children and both weak in knowledge and application 2. The weak true faith is humble sorrowing and blushing for sin and iniquity though past and mourning for her present weakness in application true faith greives because she is weak 3. True faith though weak yet brings forth some good fruits of obedience Gal. 5.6 James 2.14 Qu. 51. What are the Effects of weakness of Faith Answ As infidelity in toto so debility in tanto causeth much evil E.G. I. Sometimes weakness of faith drives unto the use of wicked means a fear to want things necessary often hurries men unto covetousness oppression usury covenant-breaking and the like II. Oftentimes it brings men to murmuring fears terrours sorrow unto death and the like 2 Cor. 7.10 III. It hinders in part from the hearing of the Word because they are not sure of the presence of God with the word nor of the ayd and assistance of the Spirit in the hearing thereof IV. It makes prayer tedious because we are not sure that thereby and therein we talk with God as a man with his friend V. Weakness of faith or a weak faith cannot bring a man to peace of conscience Phil. 4.7 And therefore we should not onely examine whether we have faith but also whether our saith encrease and be strong Qu 52 What may we learn here from the weak true faith Answ That God will not reject infants and those who are weak in faith Mat. 12.20.19.14 True indeed it is that we ought to be I Hot in true zeal as Elias Christ and Paul were And II. Pure and immaculate in our lives and conversâ—tions Mat. â— 16 Phil. 2.15 yea III. Strong resolu e and perseverant in the â—râ—ct se of Religion Colos 1.25 1 Pet. 5. â— yet Châ—â—â— pâ—sseth hâ—â— and pardoneth many sins in us and beareth with many infirmities not rejecting us because we are weak in faith and therefore tender consciences may here find comfort in a threefold distress viz. 1. Art thou dejected and in heaviness because thou hast been a great sinner then remember that such were Zacheus Mary Magdalene the thief and many Publicans unto whom Christ shewed mercy and therefore he will be gracious also unto thee if with them thou do repent and believe 2. Art thou dejected and drowned in tears because thou art weak in faith then remember Mat. 12.20 3. Art thou cast down because thou art weak in Sanctity and obedience then call to mind Psal 103.3 John 15.2 Ephes 5.14 Qu 53. VVhat doth God require of us unto this comfort Answ 1. That we have a good foundation a sincere heart within 2. That we strive unto perfection not acquiescing or resting in any degree of grace received but labouring that we may grow from a weak faith to a strong from a small faith to a great Qu. 54. VVhen how or how many ways is faith in any one said to be great Answ 1. To this Dormisecurus serm 18. answers Tunc autem est fides magna quando est operibus conjuncta charitati admixta perseverans firma faith is then great when it is conjoyned