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
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
20.20 or II. Particular persons these benefits effects and fruits are either Negative or Affirmative I. The Negative Benefits of faith are I. If we believe we shall never die Iohn 11.26 And 2. We shall abide no longer in darkness and ignorance Iohn 12.46 There is no darkness so desolate no cross so cutting but the splendor of a sound faith and clear conscience is able to enlighten and mollifie Faith helps unto knowledge and understanding and thereby expels blindness As we cannot live without the elements so we cannot attain unto knowledge without faith Clem. Alex. As a child who learneth his first elements ought to believe what his Master teacheth him and not to ask the reason why this letter is called A and that B so in the mysteries of Faith we must not ask the reason how this may be or that may be but we must give absolute credit to the Scriptures believing them to be infallibly true without any errrour falshood or contradiction for if we thus believe it will make us more diligent in the study of the word and consequently will be beneficial unto us for the expelling of ignorance and gaining of knowledge Noli intelligere ut credas sed crede ut intelligas intellectus merces fidei est August in Johan Although there be nothing true in Religion which is contrary to reason yet because there are many things to be believed which are above reasons reach therefore the word is first to be believed and then to be learnt 3. Faith expels fear or if we believe we need not fear enemies or evils as Mark 5.36 Luke 8.50 And 4. We shall not finally or totally be subdued or overcome by Sathan or our spiritual enemies faith being the best armour against Sathan and all his temptations Eph. 6.16 1 Pet. 5.9 In India there is a little beast called Quil or Quirpele which by nature is so great an enemy to Snakes that whensoever or wheresoever she finds any she fights with them and being stung or poysoned by them she presently eats some Palo de Cebra or Snake-wood whereby she is instantly cured and healed Faith is like this herb for when we are soiled or wounded by Sathan we are cured and recovered by faith in the merits of Christ Fide armatus difficilia quaeque potest Tindal hearing of a Conjurer in the Low-Countries who could by his conjurations fetch any dainty dishes from any Princes table in the world and therewith would welcome his friends whom he invited to feast with him Tindal resolved to go to see him do this act and coming unto him set himself to believe the contrary and by faithful inward supplication besought the Lord to restrain the devils Power for the convincing confounding and amazing of his servant the Conjurer who was notwithstanding all his endeavours so hindred by the faith and prayer of Mr. Tindal in his conjurations that he cryed out and said I cannot do it there sits the man who hinders me and holds my hands thus powerful and prevalant is faith against Sathan and all his devices And 5. Faith makes us that we need not be ashamed Rom. 9.33.10.11 1 Pet. 2.6 Thus we see the Negative Benefits c. of faith II. There are Affirmative fruits Benefits and Effects of faith which are of four sorts either Mixtly temporal and spiritual or meerly Temporal or meerly Spiritual or Eternal First Some Fruits Benefits c. of faith are Mixtly temporal and spiritual I. If we believe our prayers shall be heard and our requests granted whether they be for temporal or spiritual mercies Math. 21.22 And II. Faith preserves us from persecution or from the evil thereof For as a garment touched with the stone Amiathon doth resist fire and if it be hung over the fire will not burn but become brighter as Isidor reports so the soul being endued with faith doth so resist the heat of persecution that the body is so insensible of pain that they can sing in thâ— midst of the flames and the soul thereby becomes sooner more glorious and more happy III. Faith apprehends applies and lays hold upon all the Promises of the word whether they concern this life or the life to come 1 Tim. 4.8 Secondly Some Benefits Fruits c. of faith are meerly Temporal for by faith we lay hold upon all the Promises which concern Protection and Providence yea the blessedness of us and ours both in regard of our bodies estates and good names Levit. â—6 Deut. 28. Note here that faith in temporal things is not litterally certain and sure for it doth not assure us that that very individual and numerical blessing which we want and desire shall be bestowed upon us but that whatsoever blessing may be for our good and for Gods glory he will not in his due time with-hold from us A most full and clear testimony of faith in temporal things is laid down Dan. 3 17. We know that our God is able to deliver us but if not we are ready to suffer for him Where they express and imply four things I. That God is able to deliver them II. That whether he will or not they know not because neither love nor hatred is known by any external deliverance or mercy III. That if the Lord did not deliver them from the fire he would enable them to endure the heat thereof And IV. That howsoever the Lord dealt with them in temporal things yet they would not deny him nor turn aside from him to worship an Idol And thus faith doth assure every true Believer 1. That the Lord is able to deliver him from all evil and to give him any good thing But 2. Faith doth not assure him that God will answer his desires or necessities in outward things But 3. That what the Lords sees to be fit and necessary for him he will give him in his appointed time And 4. That the Lord will either give him what he desires and wants or give him a heart to rest contented without it And 5. That howsoever the Lord deals with him or whatsoever his lot and portion be in outward things yet he will cleave close unto God in confidence dependance adherence and holy obedience Thirdly Some Benefits Fruits c. of faith are meerly Spiritual as I. If we believe in Christ we shall be beloved of him 1 Tim. 6.2 And II. We shall be added unto the Lord Act. 5.14 And III. We shall be abundantly endued with all spiritual graces John 7.38 And IV. We shall receive remission of our sins Acts 10 43. And V. If we believe the preaching of the Gospel will be the mighty power of God unto salvation unto us Rom. 1.16 Heb. 4.2 And VI. We shall be sealed by the Spirit of promise Eph. 1.13 And. VII We shall be justified by Christ Rom. 3.26 And VIII Christ will be the end of the Law for righteousness unto us Rom. 10.4 And IX By faith we overcome the world 1 Joh. 5.5 And X. Thereby our
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