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 Ba [...]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 [Page] 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 sh [...]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 T [...]m. 4.16.

Secondly, That a cordial and real love ought to be between Minister and People, [Page] 2 Cor. 1.14. Those being as Fathers, these as Children, Judges 18.19. Gal. 4 19. Those being as Guardians, these as Orphans: th [...]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 po [...]e [...]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▪ Bec [...]use the Romans send no Shep­herds to keep, but Wolve, to devoure their flocks. Some sou [...]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 Ge [...]er [...]l. Thus, such is the love of a good Minister to h [...]s [Page] 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: L [...]ve takes all things with the right hand, and receives in good part what co [...]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 pe [...]ples good; who be­ing [...]verted, reconciled unto God, and [Page] 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 [Page] 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 Ca [...]dinal Ascanius Parrot could pra [...] the Creed all over) but a true and lively faith, testified to be such by its works.

VI. By desi [...]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 [...]aught and learnt.

3. By comm [...]tting to writing or publike view, what is most necessary to be known and d [...]n [...]. [...]is the principal sc [...]pe of our [Page] 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 convient petit panier: A little Pack sorts best with a mean Pedlar; and a short Epistle is most agreeable to a compendious Treatise; but necessity doth constrain me to be a little larger here, then the smalness of this Manual will well brook. Re­volving many times with my self, How ab­solutely necessary knowledge was to eternal [Page] life; and that the sacred Oracles of God were the fountain of this Knowledge, I gave my self principally to the study of the Scri­pture, which is able to make a man wise unto salvation; wherein I observed principally these five things: First, that some places of Scripture do teach posit [...]ve Divinity, and confirm the grounds and foundation of Chri­stian Religion, both in regard of Faith, and manners. Secondly that in some places of Scri­pture, some doubts and difficulties arise and occur which stand in need of answering, for the clearing of the Text. Thirdly▪ that some places seem to thwart, cross, and contradict others, which therefore are necessary to be re­conciled. Fourthly, that some places serve Heterodox men to ground some one or other Objection upon, for the overthrow of the truth. Fifthly, that some Texts of Scripture serve as Arguments, either to confirm some point in question, or to confute some tenents and opinions of those who are Heterodox, and corrupt in judgement. I will give an instance of all these from one Text, and then apply it to my present purpose. Our Saviour saith, [Page] Luke 16.9. Make to your selves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations. Here,

F [...]rst, in the Text are laid down the necessity of Alms, and the true nature and use of riches.

Secondly, from the Text it may be demand­ed 1. How do men make them friends of riches? 2. What riches doth Christ speak of? 3. Why are these riches called The Mammon of unri [...]hteousness?

Thirdly, [...]n Joh. 10.28. Christ only is said, to receive us into everlasting habitations; and therefore this Text, which ascribes this to the poor, seems to cross and contrad [...]ct that.

Fourthly, from this place, some Papists en­deavor to prove Purgatory; some that Alms­deeds are meritorious; some that the Saints are Patrons of heaven, and can receive or let in whom they please.

Fifthly, this place serves as a sure and so­lid Argument, against the Popish Limbus Pa­trum; But of the full explication of this Text, in regard of all these particulars, God willing in its due place. I have made so large a pro­gress [Page] in all these, that they will be ready to come forth, by parts, as fast as the Stationer shall vent them; but such is the ticklishness of our times, that he dare not venture to begin with a Volumn; wherefore because I would not out of my love to the publique, prejudice any private particular person, I have sent this small Harbenger before, to see whither or not the rest be like to finde any kinde entertain­ment: and the four Moral Virtues are ready to come out the next Term. The sum of what I intend ( [...], the Lord saying Amen) is,

First, Courteous Reader, to give thee a Common-place of every word of the Scri­pture, which is of practical concernment or use; which words by search I found to be 2224. which first, I Alphabettically disposed; and then for the abbreviating of the work, I col­lected and conjoyned all the Synonymaes, or words of near affinity & signification together.

Secondly, I shall then endeavor to clear the dubious, difficult & controverted places of the Scripture; & I hope, I may say without affecta­tion, concerning the whole Work intended.

Davus [...]s? sinc venias & eris mox C [...] ­pus alter? Art thou weak in understanding? [Page] come hither, Tolle & lege, read and study this, and it will help thy understanding, and teach thee how to direct thy steps aright. Concerning this particular Treatise, Ex pede Herculem, ex u [...]gue Leonem; as a man may judge of the Lion by his paw: as Pythagoras found out the measure of Hercules body by his foot (Pli­ny) as the Husbandman judgeth of the whole sack by one handfull; so, this being a true Idea of the whole Work mentioned, both for me­thod, matter, and manner, by a serious view of this, the judicious and intelligent Reader may easily conjecture what the rest will be.

If this be received, as given, with the right hand, and the rest be desired by thee (Christian Reader) then I earnestly beg, that thou wouldst afford me the assistance of thy daily prayers un­to God Almighty, for the furtherance of his grace, in the carrying on of this great work: and then to spend my self, and be spent, in the ser­vice of my Lord, for thy good, shall be the joy and rejoycing of thy servant in the Lords work,

R. Ward.
From my Study in Bushy, Jan. 20. 1654.

CHAP. I. [...]. Of Faith.

IN the handling of this Head of Faith, I will observe Ari­stotles rule, Prius dividendum, tum definiendum: I will first divide, and then define it.

Qu. 1. How many sorts, and kinds of Faith are there?

Answ. 1. It is usually by Divines answered, that there are four; Temporary, Historical, Miraculous, and Justifying Faith.

First, there is a Temporary Faith. Luk. 8.13. Acts 8.13. which is, a belief in Christ, and a trust in the mercy of God for a season. Psal. 78. [...]9. Matth. 13.20, 21. Heb. 6.4. or, Temporary Faith, is to assent unto the heavenly Doctrine, [Page 2] which is delivered by the Prophets and Apostles, yea to profess it, to rejoyce in the knowledge thereof, and to glory therein for a time, yet not out of any true sense of Gods grace towards them, but for some other causes; and is therefore with­out any true conversion or final perseverance in the profession of that Doctrine.

Secondly, there is an Historical Faith, which is either,

I. In Devils, Jam. 2.19. or,

II. In men. Acts 8.12, 13. This faith is the knowledge and understanding of the will and truth of God, so far for [...]h as it is revealed; either,

1. In the Law, which teacheth us what we should do, and how we should live, and behave our selves both towards God and man: or,

2. In the Gospel, which setteth down, what we should believe of the Incarnation, Passion, Resur­rection, Ascention, and Mediation of Christ our Saviour; or,

The Historical Faith is to know, or think all those things to be true, which are manifested from above, either by voice, vision, or by any other manner of revelation; and are taught in the Books of the Prophets and Apostles; yea to be thus perswaded of them, for the asseveration and testimony of God himself.

Thirdly there is a Miraculous Faith Acts 14.9. 1 Cor. 13.1, 2. This Faith is a gift of God, where­by many men, especially in the Primitive Church, [Page 3] when the Gospel was first to be planted, were en­abled to heal the sick, to raise the dead, or to do some other like miraculous work, beyond the or­dinary power of nature, or the ability of any na­tural causes, Mat. 7.22. 2 Thes. 2.9. or, The faith of Miracles is 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.

[Page 4]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, [...]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.

[Page 5]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. [...]8. whence comes the act of confidence and assurance, Eph. [...].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. [...]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 C [...]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.

[Page 9]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. [...]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 [...]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 [Page 7] of the free grace of God for Christs sake doth be­long unto us. Or,

Fait [...] 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 [...]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. P [...]ssive, credens veritati, and is called Per­swasio [...]; hinc fi [...]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, [...] 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 Timothie [...] 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; [Page 8] 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. [...]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 [Page 9] 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.

Q [...]. 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; H [...]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 [Page 11] 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 [Page 12] as well as Angels; and eternal torments, as well as everlasting happiness but the ob [...]ect of hope is only good; for we fea [...] 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 [...] [...]or all future mercies, or, When faith be­lieves the Promises it so believes them, that withal it begets h [...]pe in us, whereby we patiently wait and expect until the Lords d [...] and appointed time comes, when he will perform, [...]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 [Page 13] 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 enjoying in due time.

Qu 9. Wherein doth the Faith of believers now differ from that Faith which was in Adam in his innocency?

Answ. In answer hereunto, observe, that the object of that faith which is in Believers is two­fold. viz.

I. The whole will of God revealed unto us in [Page 14] his word, containing all Histories, Doctrines, Threatnings and Promises, of what kind soever; this is called Legal Faith.

II. The particular promise of remission of sins, and everlasting life by the death of Christ: this is called Evangelical faith. Now in this distin [...]ion between Legal and Evangelical faith, we must not conceive or conceit two distinct habits: for it is but one gracious quality of the soul disposing it to believe, or to the belief of all divine truth, which for the substance of it was the same in innocent Adam, with that which is in regenerate men; the difference standing only in these three things:

1. In the degrees Adams fait [...] was perfect, be­cause his understanding was fully enlightned, and his affections absolutely conformable to all holy­ness. We know but little, and b [...] reason of our internal weakness, we believe but weakly what we know. And

2. In the Original: in Adam faith was natural by creation; in us it is supernatural by the holy-Ghosts infusion. And

3. In the particular object; Adam believed God without reference to Christ the Mediator: we be­lieve chiefly the promise of grace in Christ, and all other things with some relation to him.

Qu. 1 [...]. What is the Nature and Excellency of true Faith?

Answ. 1. It is a grace common to all the Elect, Tit. 1.4.

[Page 15]2. It is a working faith, Gal. 5.6. 1 Thes. 1.3. 2 Thes. 1.11.

3. It is a pretious faith, 2 Pet. 1.1.

4. It is the faith of the Lord Jesus, Rom. 3.22. Jam. 2.1. Apoc. 14.12.

5. It is the faith of God, Rom. 3.3.

6. It is the faith of the Saints, Rom. 13.10.

7. It is a most holy faith, Jude 20.

8. It is a mysterie 1 Tim. 3.9.

9. It sanctifies all things, Rom. 14.23.

10. It only makes us acceptable to God, Heb. 11.6.

11. It is one of the three principal graces and vertues, 1 Cor. 13.13.

12. It only sustains and supports us, Rom. 11.20. 2 Cor. 1.24.

13. It is that whereby we live, Galat. 2.20.3.11.

14. It is a fruit of the Spirit, Gal. 5.22.

15. It is firm, stable, and certain. Fides electo­rum aut nunquam deficit, aut statim reparatur. August. de corr. & grat. The faith of the Elect is either not shaken, or soon rooted and setled; it being a building founded upon an immovable rock, Mat. 7.25, &c.

16. It makes all things seem as nothing in re­gard of God. As the reason why a Perspectiv [...] glass draws remote objects close to the eye, is, be­cause it multiplies the species: so we by faith ap­prehending an infinite and everlasting glory, must [Page 16] needs conceive any thing through which we look upon it, to be but short and vanishing.

17. It is as a candle in the night, or as a light in a dark place: for as a Carbuncle shineth in the night, and in darkness bringeth light unto the eyes; so faith shineth so bright and clear, both in the darkness of heresie, and in the night of persecu­tion, that it cannot be overcome or extinguished of either. Fides lampas est; quia sicut lampas illu­minat domum, ita fides animam. Chrysost. in Mat. 25.

Scilicet ut sulvum spectatur in ignibus aurum, Tempore sic duro est inspicienda fides. Ovid.

18. It makes invisible things visible, and teach­eth us to believe what we see not. It is the efficacy of faith to believe what we see not; and it shall be the reward of faith to see what we believe. Greg. Qu [...]d non invenit fides: attingit inaccessa, deprehen­dit ignota, comprehendit immania, apprehendit novis­sima. Bern. sup. Cantic. Ibi fides non habet meritum, ubi humana ratio habet experimentum. Greg. but of this more by and by.

19 It is the foundation of the other venues; Fides lapis fundamentalis: Zanch. As Quick-silver is the element or matter of all mettals, as a Philo­sopher saith; so faith is the basis or foundation of all vertues. As there appears outwardly no beau­ty in he tree root, and yet how sweet, or fair, or precious soever the fruit be, it comes from the [...]oot; so although faith be invisible, yet all the excellent fruits of holiness, which are in the life [Page 17] and conversation, proceed from Faith. Sicut in radice arboris nulla prorsus apparet pulchritudinis species, & tamen quicquid est in arbore pulchritudi­nis, vel decoris, ex illa procedit; sic ex sidei humilitate quicquid meriti, quicquid beatitudinis anima susce­ptura est, ex fidei fundamento procedit. August. in Johan. Faith is like a Vine, whose branches are vertues, whose grapes are good works, and whose wine is Christian and holy devotion. Dicamus fi­dem vitem, virtutes palmites, botrum opus, devoti­onem vinum. Bern. in Cantic. And therefore faith is a grace of so excellent a Nature, that she bears away the Bell and Ball from all Graces.

Qu. II. What are the Properties of true Faith?

Answ. These which follow: True Faith;

1. Is a cordial Faith, and not a bare labour of the lips: Faith is not a certain bare opinion of our brain, as the Papists and others dream: but it is a certain assurance of the heart, which drives men unto Christ, all humane help failing them, attri­buting unto him only the power and will of en­riching them with all holy and heavenly graces.

2. It is a visible Faith, which may be seen by its works, and known by the fruits thereof.

3. It is a constant Faith, not leaving or giving over until we have found Christ, and obtained from him our requests.

4. It is a certain Faith; Rom. 8.38.

5. It is a faith, which makes us rejoyce, and de­light in the word, Iohn 8.47.

[Page 18]6. It is a revealed Faith, wrought in us, and testified unto us by the holy Spirit, Rom 5.5.8.16.

7. It is a changing Faith, which transforms us into the image of Christ, Galat. 2.20.

8. It is a rejoycing Faith, which works in us joy unspeakable and glorious, Colos. 3.3, 4. and 1 Pet 1.8.

9. It is a heavenly Faith, which sets the affecti­ons wholly upon heaven turning the eyes from all worldly things to the recompence of reward, Col. 3.1. 2 Tim. 4.8.

10. It is a most confident Faith, holding nothing impossible; as appears,

I. From these places, Math. 17 20. Mar. 11.21, 23. Luk. 17.6. Heb. 11.33, 34. and,

II. From these two reasons;

1. Because that which true Faith dictates, the Lord dictates; for Faith is from the Spirit of God, and of truth, John 14.17.15.26.16 13. Jam. 1.17. and,

2. Because Faith gives Christ unto us, and with him all things, Rom 8.32. 1 Cor. 3.21. And there­fore we should strive for a full assurance of Faith.

Qu. 12. Whether is Faith an Act of the Under­standing, or of the Will?

Answ. It is an Act 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. 1.1 [...]. 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. 1 [...].8.20. Rom. 10.14.17. 1 Cor. 3.6. Eph. 2.20. Col. 1.6 7. 1 Tim. 3.15. or,

II. Miracles wroug [...], John 2.3.

6. The material ca [...]e, or subject wherein it re­maineth, [Page 21] is the Ʋnderstanding 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 [Page 24] 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 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 [Page 25] 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. Za [...]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. [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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. 2 [...]. What may we l [...]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,

[Page 30]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. 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 [Page 31] 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.

[Page 32]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.

[Page 33]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 its 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 [Page 34] 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 [Page 35] 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 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. [Page 36] 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. Se [...]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 & [...]nde) reject Eusebius, Am­brose, Hierom, Theodoret, Socrates, Sozomen, and the whole Council of Ariminum, saying, They de­serve [Page 37] 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 [Page 39] 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 [Page 40] 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 fructifies: true repentance and conversion is from Love, and Love is from faith, because it perswades that Christ is ours. And,

[Page 41]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,

[Page 42]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,

[Page 43]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 [Page 44] 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,

[Page 47]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 [Page 48] 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 [Page 50] 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 [Page 51] 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. 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.

[Page 52]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.

[Page 53]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 [...]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 [...] [...]e world are but vain things, and unable to save [...], Prov. 11.4. And,

[Page 54]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,

[Page 55]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 [Page 56] 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, [Page 57] & 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,

[Page 58]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, [Page 59] 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.

[Page 60]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, [Page 61] 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,

[Page 62]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 b [...]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, [Page 63] 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. 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 [Page 64] 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 [Page 65] 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 [Page 66] 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 th [...] 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. [...]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 [Page 67] 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,

[Page 68]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 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:

[Page 69]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, R [...]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 [Page 70] 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 [...]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.

[Page 72]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,

[Page 73]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. [Page 74] 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 study and endeavour.

The third for our eternal joy and peace.

Qu. 43. What are the lets and impediments of faith?

Answ. 1. Sometimes Gods giving men over to a reprobate sense, or, to the hardness of their own hearts, Iohn 12.39.

2. Sometimes the plots, practises, and persecu­tions of wicked men, against the professors of Christ, John 11.48.

3. Sometimes the not being of Christs flock, and fold, John 10.26.

4. Sometimes ambition, pride, and affectation of humane praise and honour, John 5.44.

5. Sometimes obstinacy and perversness; Iohn 4 48.8.45.

Qu. 44. What things are contrary to true faith?

Answ. 1. Unbelief, Gen. 19.14. 2 King. 7.12. or, incredulity. John 3.36.

2. Doubtfulness, Exod. 17.7. Mark 11.23.

3. Distrust, or desperation, Gen. 4.13. Mat. 27.4, 5.

4. A dissembling or hypocritical faith, Jam. 2.18, 20.

5. Temporary faith, and a revolting from faith, Luke 8.13. Hebr. 6.4.

6. Tempting of God, Exod. 17.2. 1 Cor. 10.22.

7. Carnal security, Psal. 94.7.

8. To judge of the word of God according to humane reason, Gen. 18.12. 2 King. 5.11.

9. To trust in vain things, which are not able to help us, Isa. 59.4.

10. To place or put confidence in man, 2 Chron. 32.10, 11, 12.

11. To trust in idols and false gods, Psal. 115.8.

12. To trust in riches, Psal. 52.7, 8. Mat 6.24. Mark. 10.23.

13 To trust in ones self, or, in their own righte­ousness, John 5.44.

14. To hunt after the praise of men, as hypo­crites do, John 5.44.

15. Not to confess Christ before men, Mat. 10.32, 33.

Qu. 45. Who are too blame in regard of faith?

Answ. 1. Those who believe not in Jesus Christ for their Justification and Salvation, Iohn 3.17.

2. Those who neglect, and regard not the assu­rance of faith Rom. 1.16. Hebr. 6.12.

3. Those who in affliction doubt of Gods fa­vour and goodness, Isa. 49.14, 15.

4. Those who seek not after God at all, Zeph. 1.6.

5. Those who stir not up themselves to take hold of God, when mercy is offered, Isa. 64.7.

6. Those who answer not when God calls, Isa. 50.2.

7. Those who scoff at the signs of mercy, John 2.18.

8. Those who make shipwrack of faith, Acts 8.13, &c. 1 Tim. 1.19.4.1.5.8, 12.

9. Those who blame them who believe in God, [...] King. 18 19, 22, 30.

10. Those who trust in gold. Job 31.24.

11. Those who deride men for trusting in God, Mat. 27.43.

12. Those who are hardly drawn to believe in God, Numb. 14.11.

13. Those who will not believe the Lords pro­mises, although he have shewed many testimonies of his good will towards them. Deut. 1.32.

14 Those who will not believe in Christ, except he shew Miracles unto them, Mat. 27.42. John 4.48.

[Page 77]15. Those who will not believe in Christ, except they see some visible and ocular demonstration, and manifestation of his Deity, John 20.25.

16. Those who will not believe the comminati­ons of the word, Acts 13.41.

17. Those who seek for salvation by the works of the Law, and not by faith, Rom▪ 9.32.

18. Those who through fear of enemies, and evils, dare not profess Christ, nor the faith of Christ. e. g. In Frithes answer to the Bishop of Rochester, there is a story of a youth, who being present at his Fathers burning, the Officers to trie whether or no he was of his Fathers religion, ask­ed him, How he believed? He being dismayed at the sad sight of his Fathers death, and fearing the like torment, answered, Sir, I believe even as it pleaseth you.

19. Those who believe with a bare, verbal faith; too many say, with indifferent Apelles in Eusebius, Sat est credere in crucifixum: it is enough to believe in Christ crucified, though it be with a dead, dull, ignorant, yea wicked faith.

20. Those who walk by sight and sense, re­fusing to believe any thing, which they cannot comprehend, and take up by reason; and not da­ring to trust God any further then they see him. Lodovicus Granatensis saith, As he who having never seen glass before, seeing a curious and excel­lent vessel made of it, and set before his eyes, can­not be induced to believe, that it was made of a [Page 78] kind of straw, and sand, and by the breath of man; so is it in matters of faith being considered of by the light of reason. As we cannot imitate nor well understand the art of Bees in making their Hony-Combs, and tempering their hony; nor the art of Spiders in weaving their webs; nor the art of Silk-worms in spinning their silk: so much less can we imitate the works of God, or comprehend in our reasonable understanding the mysteries of faith; and therefore what we cannot believe by understanding, we should labour to understand by believing: though the Philosopher teacheth other­wise, where he saith, Rationi fides adhibenda est, si quae demonstrantur, conveniunt cum his quae sensu percipiuntur rebus. Arist. 3. de gener. animal. cap. 10.

The faith mentioned by Juvenal, is more like the belief of a Heathen, then of a Christian;

Quantum quisque sua nummorum servat in arca.
Tantum habet & fidei.

Look how much money he hath in his chest;
With so much faith only his heart is blest.

The Schoolmen here teach better when they say, Rationes praecedentes minutent fidem, subsequen­tes augent. Reasons going before faith, do dimi­nish [Page 78] it; but reasons following faith, strengthen it. Luther saith well; If you would believe, you must crucifie that question, Why? for God loves not to have us so full of Wherefores; but rather if we would believe, to go bindfold into Gods com­mands. We must walk by faith, not by sight or sense, 2 Cor. 5.7. For the nature of faith is to appre­hend righteousness in the sense of sin, happiness in the sense of misery, and favour in the sense of displeasure. Faith will enable us to see the sweet Sun-shine of Gods favour, even through the thickest clouds of Gods wrath. I will conclude this question, with that saying of Gregory, hom. 16. sup. Evang. Divina operatio si ratione compre­henditur, non est admirabilis, nec fides habet meri­tum, cui humana ratio praebet experimen­tum.

Having briefly treated of true faith in general, I will now propound a question or two of the kinds of it; viz. of Weak faith and Strong.

Qu. 46. How is there a greater faith and a less? or, in whom?

Answ. 1. Sometimes in divers men; thus the time was, when Peters faith was greater, and Tho­mas his faith less.

2. Sometimes in the same man, but at divers times faith is greater and less; thus sometimes Paul saw clearly, sometimes but in a dark speaking, 1 Cor. 13. and our faith is more quick-sighted at one time then at another.

[Page 80]3. There are divers degrees of faith, as of age; sometimes we are infants and weak, sometimes men of ripe years. Thomas his faith at first was very weak, but afterwards a strong, comfortable, and applicative faith, 2 Cor. 10.15. Eph. 1, 13. 2 Thes. 1.3.

Qu. 47. How many wayes is faith weak?

Answ. Two, to wit, either,

I. In apprehension: when knowledge 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 t [...] 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.

[Page 82]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. Ord [...]narily; and thus a mans fai [...] 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. Psal [...] [...]. & 32. or,

II. Because God withdraws his grace and spi­ritu [...]l light for a time, 2 Chron. 32.31. Psal. 51.11. o [...],

[Page 83]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, [Page 84] 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 con­vers [...]tions, Mat. [...].16. Phil. 2.15. yea,

III. Strong, resolu e, and perseverant in the [...]r [...]ct se of Religion, Colos. 1.25. 1 Pet. 5. [...]. yet Ch [...] p [...]sseth h [...] and pardoneth many sins in us, [Page 85] 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 [Page 86] 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 [...]th works and charity; and be constant and per­severant even unto death.

Answ. [...]. [...]a [...]h i [...] called great five several ways; vi [...].

I. When a man understands and believes Pro­found things concerning God; or when he appre­h [...]nds [...]ch more of the Nature, Essence, and At­tributes of God then humane nature can teach him. Thus the Centur [...]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. [...]6

III. When in adve [...]sity, affliction, and misery, a [...] [...]n fully trust [...], without [...]her [...]int­i [...]g or d [...]bting. And thus Jobs faith was great, [...].

[Page 87]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 Mathema­tit [...]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 Can [...]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 dot [...] G [...]d me [...]sure his mercy accord­ing to our saith?

Answ. 1. Because without fa [...]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.

[Page 88]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. [...]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 [...]uch And.

II. To children is given according to the pro­portion of their faith, more or less.

Q [...]. 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 a [...]u [...]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 fa [...]th:

I. To labour that our saith be a true, living, and j [...]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 [Page 89] 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, [Page 90] 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 f [...]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 Trac [...] 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 Just [...]fi [...]. 5. c. 7. prop [...]sit. 3. could not but confess. That it is the safest way to place all our confidence in the onely mercy of [...]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, [Page 91] (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 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.

[Page 92]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 [Page 93] 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 [Page 94] 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. [...]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 [Page 96] 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. Ʋncreate; 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,

[Page 97]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 H [...]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 [...]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, theirs a perfect hope. [...]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 su [...]t ma [...]na inexcogitabilia bova à Deo sideli­bus [Page 99] 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 [Page 100] destroy it: for though fortune (as one saith) ma [...] 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 prae [...]ia, si saeviat mundus, si fremat malignus, si itsa caro adversus spiritum concupiscat, in te ego sper [...]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 spe [...] 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, [Page 101] 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 [Page 102] 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 al [...]qua spes sub [...]st, vehementio [...]es vi­res apparere assolent. Aug. de quant. anim. c. 22. Spes ad m [...]jora audenda sese erigit. Greg. in Job 4. l. 5. c. 29. and

4. Hope upholds in all labours, troubles, adver­sities and disasters. Spes commodi furatur labores, & metum ab cond [...]t Periculi. Ambros. in Psal. 12. An Italian suffering many cross adventures and trou­bles▪ painted in his study a Pinnace or small Bark, tossed with tempestuous storms, and in the sail was written, Expectanda d [...]es; meaning, that he hoped for one Sun-shine day to recompence all his glowry and winter moneths. Hippolito Cardinal de Medic [...], to the same purpose, figured the Moon in the Eclipse, which happeneth by reason of the inter­position of the earth between the Sun and it, with this Motto, Hinc al quando eluctabor. Thus Lewes of Luxemberg, a French Captain, coming to the wars in Italy, had for his Impress A Sun, Or in a field Azure, invironed with thick clouds, with this Mot, Obstantia nubila solvet; to infer, that he having endured divers adversities, after the be­heading of his father, the high Constable of [...]r [...]nce, hoped notwithstanding by his valour and vertue, [Page 103] that even as the Sun with his scalding beams dis­solves the clouds, so he hoped to vanquish all who were averse to his shining vertues. Maximian an Italian Earl, being enamoured with a Lady named Anna Moronna, who afterward was his wife, had for his Impres [...] a Silkworm, which onely liveth with the leaves of the Mulberry-tree, which tree in Lom­bardy is called Moronnna, with this Mot, Quol di cio vivo. Onely of th [...] I live, disdaining other food; to shew, that as that little beast doth onely live of those leaves, so he onely contented himself to feed on the leaves of his love, in hope one day to enjoy the fruit of legitimate marriage.

5. Hope doth not onely uphold in labour, but comforts in misery: hence Bernard calls it the god of the wretched. The evenings hope may comfort the mornings misery. The apprehension of hope de­rideth grief, and fulness of hope consumeth it. Hope of all passions is the sweetest, and most pleasant; whence it is said, that hope onely comforteth the miserable.

Qu. 10. How many sorts of men are there in regard of Hope?

Answ. 1. I might answer three; for,

I. Some hope for that which they may hope for.

II. Some hope for that which they should hope for.

III. Some hope for that which they should not hope for. Or,

An. 2. I may answer, four for,

I. Some men neither hope in God, nor fear him; these neither regard his wrath, nor his mercy.

II. Some fear, but hope not; these regard his wrath, but not his mercy.

I [...]I. Some hope, but fear not; these regard his mercy, but not his wrath.

IV. Some hope and fear; these regard both his mercy and his wrath.

Qu. 11. Who is the Hope of the Elect?

An. 1. God, Psal. 71.5. Jer. 14.8.17.13. Joel 3.16.

2. Christ. 1 Tim. 1.1.

Qu. 12. In whom, or what may we hope?

An. 1. In the Lord, Job 5.16. Psalm 31.24.38.15. As a son in all his necessities and straits trusteth unto, and dependeth upon his father (espe­cially if he be great and rich) that he will help him, and not suffer him to want, nor permit him to suffer; so should we hope in the Lord, and depend upon our heavenly father, who is abundantly able, and most affectionately willing to relieve, help, save and succour us.

2. We may hope in the word of the Lord, Psal. 119.74.147. and,

3. In the judgements of the Lord, Psalm 119.43.

Qu. 13. Whence comes our Hope in God?

An. 1. From God. Psalm 22.9. Rom. 15.13. [...] Thess. 2 16. and,

[Page 105]2. From spiritual experience, Rom. 5.4.

3. From the consolation of the Word, Rom. 15.4.

Qu 14. Why must we hope in the Lord?

Answ. 1. Because the eyes of the Lord are up­on those that hope in him, Psal. 33.18.

2. Because sometimes the Lord proportions his mercy towards us, according to our hope in him, Psalm 33.22.

3. Because the Lord will hear those who hope in him, Psalm 38.15.

4. Because hope is a soveraign antidote against spiritual dejection, Psalm 42.5, 11.

5. Because such are happy as hope in him, Psalm 146.5. Jer. 17.7. and,

6. Because the Lord taketh pleasure in such Psalm 147.11.

7. Because he is our Portion, Lam 3.24.

8. Because we are saved by hope Rom. 8.24.

Qu. 15. How doth Hope respect God?

Answ. 1. Divine hope respects God as the ob­ject which is expected; for God himself is the principal object of hope, 1 Pet. 1.21. the less prin­cipal objects are all those things, whereby as by degrees and means we come unto God, 1 Pet. 1.13. Hence God himself is called The hope of Israel, Jer. 14.8. and Rom. 15.3. the God of hope: not so much because he is the Author and giver of hope, as because it is he in whom we hope.

2. Hope respects God as the Author and giver of every good thing which it expects, Psal. 37.5, 6. Jer. 17.7.

Qu. 16. Who must hope in the Lord?

Answ. 1. The people of the Lord, Psal. 130.7.131.3.

2. The particular servants of the Lord, Jerem. 17.17.

Qu. 17. What is the duty of those who hope in the Lord?

Answ. 1. To be of good courage when they are in any want, distress or danger, Psalm 31.24.

2. To wait patiently for that which they hope for, Rom 8.25.

3. To rejoyce in their hope, Rom. 12 12.

4. To remember that their hope is not for tem­poral things, or the things of this life, but for eternal after this life; and therefore the want of temporal things must not shake their hope, 1 Cor. 15.19.

5. To purge themselves, even as Christ is pure, 1 John 3.3.

6. To continue in their hope unto the end, Col. 1.23. Heb. 3.6.6.11. 1 Pet. 1.13.

Qu 18. VVhen hath the righteous hope?

Answ. 1. In this life, Psalm 71.5. Joel 3.16 and therefore, while there is life there is hope. A Rhodian being cast into a cave by a Tyrant, and fed there after the manner of a wilde beast; some of his friends perswaded him to abstain from eating, that so he might dye; to whom he answered, Dum spiro spero, I will hope while I have life. Thus though we in our journey unto Canaan, through the Straits [Page 107] meet with many cross winds and storms, yet we must labour skilfully to steer, and keep on our course by the Cape of good hope, till we arrive at the haven of eternal happiness.

2. The righteous have hope in their death, Prov. 14.32.

Qu. 19. VVhen must we hope in the Lord?

Answ. 1. When we are in any misery or distress, as was shewed before. And,

2. When humane help fails. De divina misera­tione tunc sperandum amplius est, cum Praesidia hu­mana defecerint. Ambros. in Hexam.

Qu. 20. VVho can have no hope in God or Christ?

Answ. 1. Not those who go down into the pit, Isa. 38.18. Nor,

2. Those who are without Christ. Ephes. 2.12. Nor,

3. Those who are strangers from the Common­wealth of Israel, Ephes. 2.12. Nor,

4. Those who are aliens from the Covenant 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, [Page 108] 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. [...]. 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, & [Page 109] 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. [...]hrysost.

Qu 24. What is the Object of Hope?

Answ. Futurum possib [...]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.

[Page 111]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, preserve [...]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 Pillar [...]; for as they support and uphold [Page 112] 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 2 [...]. 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.

[Page 114]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 [...]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, [Page 115] 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 p [...]ssit, non inv [...]nio; nem [...] enim se sperat posse ass [...]qui, quod non esse c [...]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 [Page 116] 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 [Page 117] 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 [Page 118] 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: 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 Ʋlysses, 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 accompan [...]ing of it, whereby in regard of our sense and apprehen­sion, Hope is not always certain. Lam. 3.1 [...].

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.

[Page 119]5. Hope considered absolutely, and in it self, is al­so infallible and certain, Psalm 2 [...].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. Ʋpon 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 [...]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 [Page 120] 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 Pe [...]. 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 6.1 [...].

3. [...]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 [Page 121] 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. Char [...]ty is to love God for himself and his own sake, and our neighbor for Gods sake; or, [...]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, Ʋncreate: 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

[Page 124]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. 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,

[Page 125]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 [Page 126] 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 re [...]o [...]ce in him, as the Church did in her be­loved, when she had found him, Cant. 5.

Qu. 9. Wh ch [...] true Love?

An. 2. Not that which is in word and tongue onely 1 Iohn 3.18. [...]ut,

2. That which is without dissimulation, Rom. 12.9. [Page 128] 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 Ten [...], Rackets make the ball live in a perpetual motion; so do repulses in love, reflecting it stronger into [Page 129] 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 [Page 130] 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, [...] soul repleat, or replenish't with the love of God and Religion, is like unto a vessel full of liquor. For,

[Page 131]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 th [...]t which it holds be emptied out: so the heart filled with the love of God, will [Page 132] 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, [Page 133] 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. [...]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 [...]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 [Page 135] 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 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 stra [...]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,

[Page 136]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. [...].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 [Page 137] 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. Pylade [...] 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: [Page 138] 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.

[Page 139]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 Ʋlysses, 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 [Page 140] 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 Damosel [...] 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 [Page 141] 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 i [...]a [...] 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. Dio [...]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 m [...]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 Affirmati [...]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.

[Page 143]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 [Page 144] 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 [Page 145] 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 [Page 146] 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. [...]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,

Ʋne 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 [Page 147] 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; [Page 148] 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 i [...] 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;

[Page 149]
As bashful Suiters seeing strangers by,
Parly in silence with their hand or eye.

The French say to this purpose, Ʋne 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 [Page 150] 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 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 [Page 151] 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 [Page 152] 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 foll [...]ws not, The schollar is learned for his master, therefore the master is more learned, and the greater schollar.

Qu [...]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,

[Page 154]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.

[Page 155]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.

[Page 156]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.

[Page 157]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. [Page 158] 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.

[Page 159]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.

[Page 160]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.

[Page 161]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. Ʋne 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,

[Page 162]
Wouldst thou have love last even unto the tomb?
Then let it take beginning at the womb.

Qu. [...]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;

[Page 163]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 [Page 164] 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 [Page 165] 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, [Page 166] 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 [...]s [...]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 amorou [...] harvest. Substractio rei quam amas, aug­mentatio des [...]derii est, & quod amas ardentius cares [Page 167] 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; Ʋt ameris amato, & amabilis esto: if thou wilt be beloved love▪ &c. labour to be love­ly. How can 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 [Page 168] 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 [Page 169] 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.

[Page 170]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.

[Page 171]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.

[Page 172]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. B [...]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, but never change without cracking: such Lovers were Amian to his Ignatia, Auficlius to his [Page 173] 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 [Page 174] 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 [...]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 [Page 175] 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 arcu [...].

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 [Page 176] 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 Pet [...]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 [...]o [...]rs own hand, as Crates the Theban being asked What was the rea [...]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 [...] [...]ction hath an eye to this, of some Peets, who [...]aign, That in L [...]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 [Page 177] 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 Valeriol [...] 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.

[Page 178]4. Another effect is, it blinds judgement, ac­cording to the French Ad [...]e, Amour fait trouver b [...]u ce qu de soy n' est be [...]u▪ Love makes us judge a thing fair, though it be soul. Quisquis amat ra­nam, [...] pu [...] esse Dianam. And,

5. It is sometimes the cause of irreconcileable jars and strife. The cause of civil dissention be­tween Them [...]stocles and Aristides, was the love of Stesil [...]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 i [...] 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 Lae [...]a and into a Bull to beguil Jo; and that Neptune changed himself into a He [...]fer, a Ram, and a Dolph [...]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 [Page 179] 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 [Page 180] 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 [...]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 refu [...]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. [...]0. What are the Remedies against inordi­nate l [...]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 [...]ll vessel will receive no more, so where [Page 181] 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 Ring­worms 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 mu [...]t expect to be burnt; if the Qu [...]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 lov [...]; 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.

[Page 182] 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, [...]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, [Page 183] 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 bene [...]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 [Page 184] 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, Ʋltimum 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 [...]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. [...]. & 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, [Page 186] 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.

[Page 187]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 o [...] 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 [...]em he should put to it in his accounts? He answered, te [...] to ber who loved Vespasian, so much. Thus God gives much, [Page 188] and forgives much, as a token of his love to those who love him. Amor currit per des [...]erium, & qui­escit per g [...]u [...] 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 [...]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. Je [...]. 31.34. and,

2 In making them instrumental for the preser­vation of others Gen. 45.5.

3. [...]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 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 [...]hrist to be a Shepherd un­to them, [...]z k [...]4. [...]3 26, 27, 2 [...].

[Page 189]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 [Page 191] 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. [...]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 [Page 192] 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. [...]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 1 [...]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.

[Page 193]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.

[Page 194]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, P [...]alm 5.12.

11. To trust in him for his love, and depend up­on him, Psalm 36 7.61.4, 5.115. [...], 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 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. Fed [...]rico Duke of Manto, made him this Impress, The Lizard figured with this Motto, Quod huic deest me torquet: thus it should [Page 195] 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 h [...]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, Ap [...]c. 2.11.

Qu. [...]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, concern [...]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 [...]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.

[Page 197]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 [Page 198] 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. [...]e will hear our prayers when we call upon, or unto him, Psalm 116.1.

I [...]. He will know and take notice of us, 1 Cor. 8.3.

I [...]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▪ [...]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 d [...]ligitur Iesus propter Iesum. August. Jesus is scarce loved for his own sake. There is a Spanish P [...]overb, Love with­out end hath no end; meaning, that if it were be­gun [Page 200] 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 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 [...]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. M [...]t. [...]0 37. Luke 14.26 yea so, that we had rather choose to dye, and to submit our selves to [Page 201] 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. [...]. 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. Ʋ 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. Ʋrsin, or, [Page 202] 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 con [...]ormable and agreeable to the will and law of God. Ʋrsin. 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. Ʋrsin. 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 [...]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; [Page 204] 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. 8 [...]. 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. [Page 205] 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; [Page 206] 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, [Page 207] 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: Ʋnio autem triplex.

I. Substantialis, sui nimirum ad seipsum; & talis Ʋnio.

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 [Page 209] 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 [...]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. [...]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,

[Page 210]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 [Page 212] 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 [...]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 [Page 213] 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 [Page 214] 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 h [...] 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 them better then their bodies; this is the best love; and this 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 [...] man is said to be something two manner of wa [...]s;

[Page 217]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 the [...] 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 [Page 218] 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;

[Page 219]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-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 [Page 220] 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 Chin [...] having thin beards, short n [...]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. [...]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-love, then [Page 221] 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-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. [...]e who can bear with reproaches and re­proachful words at the hands of truly righteous men▪ [...] 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 [Page 225] 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- [...]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 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.

[Page 228]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 [Page 229] 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 [Page 230] 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 [...]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. 1 [...]9. Why do men Love men?

Answ. 1. Some love men for their Poetry. Thus Sci [...]io Affricanus loved Ennius: and Augustus the Emperour, Virg [...]l.

[Page 231]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 [Page 232] 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 oth [...]r cause, but that there was some brutsh and unnatural congress betwixt them

Qu. 11 [...]. How many waies do men Love others?

Answ. An Au [...]hor which I have read, answers, There be five waies of lo [...]ing one another where­of one is praised, three dispraised, and one neither pr [...]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; a [...] when men flatter some, and pretend a great deal of love unto them, hoping to be en­riched, or promoted by them.

[Page 233]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 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 Brocard [...] are hunted and chased to death. We are not bound thus to love our bro­ther [Page 234] 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 [...]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

Q [...] 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 [...]

[Page 235]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.

[Page 236]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 ch [...]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.

[Page 237]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.

[Page 238]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 o [...] Parents is nearer then of friends, in regard of the commu­nication of those good 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, estim [...]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 eff [...]t of which kind are maintenance, adv [...]n [...]men [...], [...]cation, and the like.

[Page 239]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 [Page 240] in us, and that his love is perfected in us, 1 John 4.12.

4. It confirms us in an assuran [...]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 [Page 241] 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 themsel [...]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 end [...].

V. Want of patience: a peevish, passionate, impatient, and angry man cannot as he ought love another.

Secondly, The external impe [...]iments of Love between neighbour and neighbour, are either in others or our selve [...].

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 [Page 242] 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. Cepariu [...] tel [...] us of Gonzaga the [...]esuite (vita ejus [...]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. [Page 243] Ruy Lopez being accused for undertaking to poi­son Queen Eliz [...]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 t [...]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 a [...]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; [Page 244] 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, 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 I [...]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.

[Page 245]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 p [...]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. [Page 246] 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. [...]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 [...]hat our enemies are to be considered three manner of ways.

First as our private enemies.

Secondly, as [...]ods enemies, viz. those who sin against the holy Ghost

Thirdly, as his [...]ches enemies; who perse­c [...] the [...] thereof. To apply this to the q [...]st on propounded, I say.

I. We must always distinguish betwixt our own pr [...]vate c [...]use, and Gods, and his Churches cause.

II We must distinguish always betwixt the per­so [...]s of wicked men and their actions

III. We must l [...]ve ou [...] private enemies although they have wronged us [...] we must lo e their per­sons not their [...]ins and we must pray against their sins, not their persons, 2 S [...]m. 5.31. Acts 4.29.

IV. We must he ready to help our private ene­mi [...]s with temporary thing when they are in ne [...]d, u [...]ess those th ngs b [...]urt [...]ll unto them; but it th [...] [...]e enemies to the Church we [...]re not t [...] supply their w [...]ts, unless we have some pro­b [...]bl [...] hope by that means to draw them to the Church.

[Page 247]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. [...]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 A [...]gu [...]e [...]t that we are more then natural; for a man [...] [Page 248] 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 Phoc [...]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 [...]o patiently; and consequently they will [...]by be moved to abstain from injuring of us, I [...]c [...] dil [...]gere [...]m cum, si vis [...]avere inimi [...]um. August [...]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 i [...] 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. [...].20.

[Page 249]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 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 [Page 250] 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 El [...]h [...] did to the Army of the [...]ss [...]rians.

4. In procuring, or helping forward their con­version as An [...]ni [...]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 [...]le did, Acts 4 18 5.28.

8. In mollifying them with gentle words, as Ab [...]g [...]il did D [...]id, 1 Sam. 25.

Q [...] 23 [...]. That are the Impediments which bin­d [...]r us from taking out this hard lesson of loving our enemies?

Answ. The Remor [...]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 [Page 251] 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 w [...]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 reco [...] unto him, though he have offended thee.

[Page 252]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.

[Page 253]5. Whether do we love them as our selves, no [...] 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 al [...] 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 b [...] 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, [Page 254] 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 lo [...] [...]ur en [...]m [...]es▪ and therefore with willingnes, we should do it.

4. Conside [...] 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 Ma [...]quiss of V st [...], being sent upon a De­sign, or Expedition, by the Emperour Charls 5. and th [...] [...]g after his return, with applause and victo [...] [...] some [...]ll was presently upon his re [...] [...] [...]en [...]ral of the whole Army▪ ( An­tonio [...] Leva, the former General being dead) [Page 255] whereupon he caused this device to be figured in his Shield, two sheaves of ripe corn, with this Motto, Finiunt p [...]ritèr renovantque labores; signifying thereby, that scarce is the corn fully ripe, but the Plowmans or Husbandmans restless to [...]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 Mo [...]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 ever [...] 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. [...].

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