but the Cock crowing and awakening him he threatned to kill him for making him poor Thus many build Castles in the ayr hoping for great things without any ground The Oracle having said That if Rhesus King of Thracia and his horses did once drink of the river Xanthus Troy should not be won he hoped confidently to preserve the City from ruine but the first night he and his horses came they were surpized by Diomedes and Vlysses and slain before ever they touched the water An. 2. By reason of our imperfection and those many temptations whereby we are assaulted our Hope hath often some doubting accompanâ—ing of it whereby in regard of our sense and apprehension Hope is not always certain Lam. 3 1â— 3. Divine hope in regard of the certainty of the Object is most certain because it is supported and upheld by the power and faithfulness of God whereby he hath revealed That as he can so he will most certainly perform all his promises Rom. 4.21 2 Tim. 2.13 4. Divine hope in regard of the certainty of the Subject ought to be by all means most certain and firm Heb. 6.18 19. 5. Hope considered absolutely and in it self is also infallible and certain Psalm 2â— 2 3. because it adheres unto aad is built upon that most certain and infallible foundation that faith is Rom. 4.18 19. Heb. 11.1 Qu. 34. Vpon what grounds is the certainty of hope built An. 1. Upon the word of God Mark 9.7 Luke 12.32 And 2. Upon the oath of God Hebr. 9.18 And 3 Upon the legacy and testament of Christ The Lord Psalm 2. saith unto Christ Ask of me what thou wilt and I will give it and Christ asketh that those who are his may be where he is c. John 17.24 And 4. Upon the blood of the Lord Jesus which was shed for us whereby all the promises of God are unto us Yea and Amen And 5. Upon the pledge of the Spirit given us on earth Ephes 1.13 for the Holy-Ghost is an earnest given us by and from God who is faithful and true And 6 â—pon the pledge of our nature taken up into heaven by Christ as the Apostle saith He hath entred into heaven our fore-runner These are the six Pillars and strong rocks of our Hope which doth sustain us in all our troubles but when we shall enjoy what we hope for then hope shall cease for Spes tunc non erit saith Augustine quando res erit hope will not be when and where the thing hoped for is enjoyed Qu. 35. Why must we labour for this certain hope An. 1. Because God commands and requires it at our hands Heb. 15.13 Col. 1.23 Heb. 6.11.10.22 1 Peâ— 5.9 2. Because this hope is as necessary for us when we are tempted as a Helmet is for a Souldier when he is assaulted Ephes 6.17 1 Thes 58 or as an Anchor for a ship in a storm Heb 6 1â— 3. â—ecause it brings freeness fortitude and firmness in every work of God i. e. addes strength courage and resolution in us in the performance of every good duty Psalm 19.12 1 Cor. 15.58 Gal. 6.7 8. Heb. 3.6.12.2 James 5.7 And 4. Because it is the end of our calling Ephes 1.18 And 5. Because it will never make us ashamed i. e. it will never deceive us or frustrate us of our expectation Rom. 5.5.8.24 Qu 36. By what Means may we attain unto this certain hope An. 1. By a firm and lively faith for hope both flows from faith and depends upon faith and that not onely in regard of its being but also in regard of the degree manner and sense thereof wherefore if we desire to attain unto a firm hope we must labour for a lively faith Heb. 11.1 2. We must by all means labour to keep a good conscience for such a conscience avails much for the confirming of our faith and hope 1 Tim. 1.19 2 Tim. 47 8. 3. We must diligently observe and mark all the testimonies experiences and experiments which we have of the Love of God towards us for such experience begets hope Rom 5.4 4. We must continually remember those who with good success and a happy issue have hoped in God James 5.10 11. And 5. We must be frequent in the exercises of Piety Rom. 15.4 Thus much for the second Theological grace Hope I proceed unto the third CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Love or Charity Qu. 1. HOw many ways is this word Charity taken in Scripture An. 1. Sometimes largely for our Love both to God and man Rom. 13 1 Cor. 13. 2. Sometimes strictly for some one part or office of charity especially these three I. To remit all offences done against us And II. To interpret all things in the best sense when they are doubtful And III. To relieve the poor members of Christ when they are in necessity Now in this place Charity is taken largely in the first sense for Love Qu. 2. VVhat is Charity An. Charâ—ty is to love God for himself and his own sake and our neighbor for Gods sake or â—t is that affection of love which moves us to hold our neighbor dear and to desire and seek his good in every thing which is dear unto him and that for Christs sake according to the will of God Qu. 3. VVhether is this grace of Charity the justification of a sinner before God or not An. It is not For I. One grace or vertue cannot be our whole righteousness II. Charity is a fruit of Justification or an effect of faith 1 John 3.18 19. For love doth not beget faith but is begot by faith and thereby is confirmed more and more in so much as we gather the cause by the effects 1 John 4.17 2 Pet. 1.10 and therefore S. Luke doth plainly make Charity the effect of Justification not the cause Luke 7.47 Qu. 4. By how many words is Love expressed An. There be four words which the Greeks use to express love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friendship Love Charity Lovingness I here omit Friendship as also Charity as it signifies Alms referring them to their proper places in the Volumn promised and concerning love the onely thing here to be hinted at I shall treat in this order First of love generally Secondly of love particularly as it is 1. Evil. And 2. Good which love is either First Vncreate as I. The love of God essentially to us II. The love of Christ personally to us Secondly Create which love is either I. Spiritual as 1. Our love to God And 2. Our love to Christ And 3. Our love to the faithful Or II. Natural as our love to our selves Or III. Moral as 1. Our love to our Neighbor And 2. Our love to our Enemy Qu. 5. To whom is love referred in Scripture An. 1. Sometimes to God the Father and that both I. Positively in the lowest or first degree of love and thus he loves all his creatures as his creatures John 3.16 1 John 4.8 16. II.
both of the Understanding and Will that is of the Understanding as it is an Assent of the Will as it is voluntary for Faith is a willing assent of the soul Qu. 13. How manifold is the Act of Faith Answ Threefold for I. There is the Faith of reliance whereby a soul doth rely upon God in Christ II. There is the Faith of assurance whereby a man is perswaded of Gods love towards him and his love to God and that he is the child of God III. There is the Faith of acknowledgement whereby a man doth own and acknowledge the cause and truth of Christ but of this more by and by Qu. 18. Qu. 14. Who or what are the Causes of true Faith Answ 1. The principal efficient cause is God the Father who in the Son by the holy Ghost begets and nourishes Faith in our hearts John 6.29 Rom. 12.3 Gal. 5.22 Eph. 2.8 Phil. 1.29 Hebr. 12.2 As the river cometh from the fountain so Faith cometh from the Lord. Fides appellata est ab eo quod sit duae syllabae sonant quum dicitur fides prima syllaba est à facto secunda à Deo August Serm. 22. Note here How God doth work Faith in us or What the work of God is concerning our Faith viz. First God in massa corrupta praevisa seeing man subject to a total and final curse and destruction out of his Love to mankind desired to save some and to that end decreed Christ for them this is called The purpose of God Rom 8.28 Secondly God did of his free mercy in Christ ordain some to salvation in this order I. He did take notice of so many as he would save in his particular wisdom Rom. 8.29 II. He did predestinate them so known unto salvation by Christ freely having no respect to any thing in us or to be done by us III. These in time he doth call by the Gospel without and by his Spirit within begetting Faith in them IV. After they believe he doth seal them unto salvation Ephes 1 1â— that is doth justfie them Rom. 8.30 Answ 2. The meritorious cause of Faith is Christ for as we are elected unto salvation in Christ so we are saved by Faith in Christ which is wrought in us by the Spirit for Christs sake Answ 3. The ministerial cause is the holy Spirit of God Rom. 8.15 Gal. 5.22 for he enlightneth the mind and makes it to understand the word and moveth the will making it to assent unto the word once understood Answ 4. The moving cause is Gods Decree Act. 13.48 5 The instrumental cause is either I. The preaching of the word Zach. 8.23 Joh. 1â— 8.20 Rom. 10.14.17 1 Cor. 3.6 Eph. 2.20 Col. 1.6 7. 1 Tim. 3.15 or II. Miracles wrougâ—â— John 2.3 6. The material caâ—â—e or subject wherein it remaineth is the Vnderstanding and Will of man Luk 24.45 Eph. 4.23 Acts 16.14 Rom. 10.10 The material cause whereof it is made is none for Faith is wrought by the sole and alone motion and efficacy of the holy Spirit working by the word whereby the mind is enlightned for the understanding and the Will is moved for the assenting unto and acquiescing in the word of God 7. The formal cause is not Love though Faith works by Love Galat. 5.6 no more then the body is the form of the soul because the soul works by the body but the formal cause is trust and confidence whereby Christ being acknowledged with his benefits is apprehended and applyed 1 Cor 2.2 2 Cor. 4.14 8. The final cause is I. The glory of God or the celebration of his truth justice bounty and mercy which he hath shewed in the sending of his Son and in the giving of Faith in him II. Our Justification and salvation or that we may receive the blessings which are promised in the word Qu. 15. How many things are there in Faith Answ Three I. An aptness or readiness to believe II. An ability of adhering and laying hold upon God III. An actual fastning upon him by a lively Faith The first of these is like unto earth The second is plain earth wherein the Tree is planted The third is the fruit which springs upon this Tree The first of these is taken away by infidelity The second by the sin against the holy Ghost The third by every sin they being no fruits of Faith Qu. 16. How many things are observable in true Faith Answ Two the Object and the Act. Qu. 17. What or how manifold is the Object of true Faith Answ Threefold for I. Faith looks upon temporal and corporal blessings especially those which belong to the exornation conservation and consolation of this life as outward peace health food and prosperity in what we take in hand II. Faith looks unto and upon spiritual things as remission reconciliation righteousness peace joy the gifts of the holy Ghost life eternal and the like III. The adequate object of true Faith is Christ or the Gospel or the promises or Christ revealed in the promises of the Gospel Qu. 18. How manifold is the Act of Faith Answ Fourfold viz. Knowledge Judgement Discerning Apprehension or Application First the initial Act of Faith is the knowledge and understanding of the Gospel and the heads thereof viz. of Christ and of his natures offices and benefits If it be here objected I. That knowledge is the subsequent reward of Faith as Psal 119.66 And II. That this is the difference between Faith and knowledge viz that knowledge is founded and built upon some reason but Faith upon some authority And III. That the Love of Christ which is apprehended by Faith passeth knowledge Eph. 3.19 Then I thus distinguish of knowledge 1. There is a weak knowledge whereby we understand such things as are revealed unto us in the Word 2. There is a perspicuous and clear knowledge whereby we understand the things themselves and apprehend them as they are Now the former precedes Faith and the latter follows in the life to come for before we believe the Doctrine of the Trinity the hypostatical union c. we ought to know that such things are revealed in the word although the things themselves exceed and pass our understanding Secondly The next Act of Faith is Judgement and that both of the truth and goodness of the Gospel for as S. Paul saith Rom. 7. I assent unto the Law that it is good so much more doth Faith assent unto the Gospel that it is true and good Thirdly Another Act of Faith is Adjudication when our understandings do conceive and imagine that the promises of the Gospel belong particularly unto us Fourthly The last Act of Faith is Apprehension and Application when apprehending and laying hold upon the promises we apply them unto our selves or when the understanding doth adjudge or conceive that the promises belong unto us then the Will doth apprehend the Promises and that with joy John 1.12 1 Tim. 1.15 Hebr. 11.13 Qu. 19. How many things are observable in
Without the word there is no light or nothing but darkness Isa 8.20 And III. Faith desires to encrease and grow greater this it doth by the word 1 Peter 2.2 And IV. Faith desires comfort this it hath in the Word Psa 119.92 And therefore let us endeavour to delight in the word if we desire to approve our faith Remember 1. It is one thing to hear the word And 2. Another to understand it And 3. Another to taste the good word of God or to rellish the word to be good Heb. 6.4 that is to perceive the truth of the goodness and sweetness thereof And 4. It is another thing to hunger after the word Luke 11.27 Lord give us evermore of this bread And 5. It is another thing to delight in the Word Isa 58.13 This is the true tryal of faith when we are continually conversant about the word either reading it privately or hearing it publikely or meditating daily of the many good things we gain thereby and the like Thus faith is to be proved by examination affliction and by our Love unto the Word Answ 4. Faith is to he proved and approved by works Luther was wont to say that faith doth pinguescere operibus grow fat and well liking by or with good works Faith should be in the soul as the soul is in the body which is not there idle or in vain but is still stirring and shewing it self by motion and action Faith without works is like a Bird without wings who though she may hop with her companions here upon earth yet if she live till the worlds end shee 'l never flie to heaven Faith Instrumentum percipiendi recipiendi Christum the instrument that receives Christ to Justification and partakes all his merits to salvation declares us then to be just when accompanied with good works Faith is the root good works the fruit where fire is there is hear where a soul is there is life Fides à fiendo and where faith is there are works Habet vitam aeternam fides quia fundamentum est bonum habent bona facta quibus vir justus dictis rebus probatur Ambros 2. offic 2. Faith hath eternal life as a good foundation He who believeth is not condemned Iohn 3.8 and good works have the reward as an approbation because faith is shewn by works and works are manifest unto all Fides probatur per opera Chrysost hom 1. in 1 Thes 1. Faith is tried by works Fides similis est venusto corpori vita destituto Chrysost hom 8. in 2 Tim 3. Without works faith is like to a fair and beautiful body void of life to a golden picture or statue More particularly it appears that faith is to be proved and approved by works four manner of wayes viz. I. By these places of Scripture Mat. 5.16 Phil. 2.15 Tit. 3.8 14. Heb. 2.14 Iam. 2.18.20 22. 2 Pet. 1.5 c. And II. From nature for naturally the tree is known by his fruit Mat. 7.20 and the fruit of faith is works Gal. 5.6.22 whence the Apostle conjoyns them Eph. 1.15 yea by our fruits we are known what we are Iohn 13.35 1 Iohn 3.5.14.4.13 And III. From the precept of the Lord who hath commanded us to testifie both our faith and Love unto him by our obedience Iohn 14.15 Tit. 2.11 c. 1 Thes 4.3 And IV. From our vocation Eph. 2.10 1 Thes 4.7 Iam. 1.27 Qu. 31. What may we learn from hence Answ 1. That if our faith be to be approved by works then works are no more the cause of Justification then an Apple is the cause of the grafting and planting of the tree Note here that there is a double plantation I. Of good apple trees for some plant excellent and profitable fruit And II. Of wild trees which of themselves will never bear any good or pleasant fruit and such plants are we For 1. The Lord plants us And then 2. He cuts us off And then 3. He grafts grace in us or engrafts us into Christ And then 4. We bring forth good fruit Answ 2. We may learn hence that faith which works not is no true faith Jam. 1.23.2.17 and therefore this may be applyed I. To carnal men who brag of their faith and hope while in the mean time they live in sin Rom. 6.2 whereas sin and grace can no more live in one and the same heart then the Ark and Dagon could stand in one Temple And II. To novices and fresh-water souldiers who beginning to perceive some conversion to be wrought in their hearts are ready to stop stay and stand still as though no more now need to be done whereas they should strive unto perfection Titus 3.8 2 Peter 1.10 Qu. 32. What rules must we observe and follow for the approving of our Faith by our works Answ These which follow I. Do not perform good works only sometimes e re natà by chance or upon some special occasion but make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not our holiday work but our daily labour Let our study care and endeavour be to serve the Lord 1 Cor. 6.20 II. Principally have a care of the inward man labouring that all carnal affections may be subdued in us all Sathans strong holds in our hearts demolished and our hearts established with grace Ephes 4.22 c. Colos 3.5 c. Rom. 10.20 2 Cor. 10.4 III. Neglect not eternal works of holiness for Fides est sanctissima Faith is most holy Phil. 1.27 Jude 20. And IV. Omit not but add unto these the works of honesty and righteousness Phil. 4.8 Qu. 33. What are the Adjuncts of true Faith Answ 1. Latimer saith that faith is like to some great Lady who hath her Gentleman-Usher going before her which is the knowledge and acknowledgment of sin and a noble or honourable company of attendants waiting upon her Answ 2. More particularly the Adjuncts or the graces and vertues accompanying and attending upon this Queen Faith are these 1. Repentance Mark 1.15 Acts 19.18.11.21 2. Obedience Iohn 1.12 13. A man cannot live without lively faith and faith is not lively without a holy life Faith in Christ must be seconded with faithfulness unto Christ as we must have faith in him so by obedience we must keep faith unto him As fire cannot be without heat nor the Sun without light so a justifying Faith cannot be without sanctified obedience for as water maketh the earth fruitful so faith enricheth the man endued therewith with good works As Fabritio the famous Italian at the conflict of Ravenna bare in his Shield A Touch-stone with this Motto Fides hoc uno virtusque probantur importing thereby that his vertue and faith should of all men be known by touch and tryal 3. Peace Rom. 15.13 4. Joy Acts 16.34 Rom. 15.13 1 Pet. 1.8 5. Hope Rom 15.13 6. Confidence Mark 5.36 7. Divine worship Iohn 9.38 8. A good conscience 1 Tim. 1.19 9. Patience 2 Thes 1.4 Hebr. 6.12
things which are most near unto us 1 Tim. 5.4 4. We must love Parents more then children in those things which ought to redound from the effect to the cause of which kind are honour estimâ—tion reverence thankfulness and the like 5. We must love children more then Parents in those things which ought to be derived from the cause to the effâ—â—t of which kind are maintenance advâ—nâ—â—menâ— â—â—â—cation and the like 6. We must love husbands and wives more then either Parents or children in those things which belong unto the society and union of this life Gen. 4.24 Matth 16.5 7. We must love those who have deserved well of us more then others and amongst those we must love them most who have communicated spiritual things unto us Gal. 6.6 Qu. 117. What are the steps and degrees of true Christian love Ans 1. We must love some for God and thus we are commanded to love strangers and enemies Exod. 23.4 Deut. 10.18 19. 1 Sam. 24.5 7. 2. We must love some in God and thus we are commanded to love the faithfull Rom. 12.9 10. 1 Pet. 2.17 3. We must love the Lord for himself that is simply by himself and according to all the parts of love i. e. with the affection of good will with the desire of union with a most contented yea joyful acquiescing in the fruition of him and all this in the highest degree Qu. 118. What are the fruits and effects of true Christian love and charity towards our brethren Ans 1. It will cover a multitude of sins Prov. 10.12 1 Pet. 4.8 2. It will be a means to keep a man in the light and to preserve him from all scandals 1 John 2.10 3. It is a sure sign unto us that God dwelleth in us and that his love is perfected in us 1 John 4.12 4. It confirms us in an assuranâ—e of glory 1 John 3 14. This question may be much amplified and enlarged from Quest 113. and 114. Qu. 119. By what Means may we obtain love and kindness from our brethren Answ 1. By making a Covenant and league of amity with them 1 Sam. 20.14 15. 2. By being kind unto them Gen. 21.23 Josh 2.12 1 Sam 15 6. 3. By being loving and kind unto those whom they love 2 Sam. 2.5.6 4. By fair and gentle entreaties Gen. 40.14 John 2.12 5. By covering their trespasses and transgressions Prov. 17.9 6. By forgiving them their debts Luke 7.47 7. By a friendly rebuking of them Prov. 9.8 8. Aristippus saith a means to preserve love between us and our neighbour is this Haunt not too much thy friends house for that engendereth no great love neither be long from thence for that engendereth hate but use a mean in all things Neither be too troublesome unto nor too great a stranger from thy friend and neighbour Qu. 120. What are the Impediments of true Love and Charity or what things hinder us from loving our neighbour Answ The causes hindring this love are either internal or external First The Internal impediments are I. A natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coldness or want of affection there are some who care for none II. Self love some love themselâ—es so much that they cannot love others at all as they ought III. A proud affection towards a mans own will or a supercilious wilfulness for he who adores and deifies his own will as his God can never love his neighbour IV. Suspition jealousie and doubtings that our neighbour loves not us at least not truly but only for his own endâ— V. Want of patience a peevish passionate impatient and angry man cannot as he ought love another Secondly The external impeâ—iments of Love between neighbour and neighbour are either in others or our selveâ— I. The Impediments of Love in others are 1. Whisperings and tale-bearings Busie-bodies and carriers of tales are oftentimes the Devils instruments for the kindling of hatred and cooling of love between friend and friend 2. Evil counsellers many by perswading urging and solliciting of others unto hatred and revenge do hinder love betwixt neighbour and neighbour II. The Impediments of love in our selves are 1. Our injuring and wronging of our neighbour 2. Our carelesness to provoke and incense them 3. An aversness from reconciliation for if a man abuse and wrong his neighbour if a man be careless of his carriage towards his neighbour never regarding whether he give him just cause of distaste or not and if a man refuse to be reconciled unto his neighbour when some breach hath been made between them there can be no true love or charity Qu 121. Who are too blame in regard of brotherly love and charity Answ 1. Those who would not be beloved Cepariuâ— telâ— us of Gonzaga the â—esuite vita ejus â—46 that he was sorry if any body loved him To be free from love is strange but to think scorn to be beloved is monstrous And 2. Those are too blame who will love none but those who love them Mat. 5.46 And 3. Those who hate those who love them Psalm 109. 4 5. as Tereus did Progne Minos did Scylla and one of the Sabins did Tarpeta And 4. Those who love men better then Christ Dr. Ruy Lopez being accused for undertaking to poison Queen Elizâ—beth answered with oaths and execrations that he never intended any hurt to her for he loved Queen Elizabeth better then he loved Jesus Chr st Amongst these they may be ranked who are more careful to please men out of their love unto them then to please Christ If a Prince were to come to a subjects house what painting what paving what flourishing with flowers what perfuming with smels what tâ—â—mming of apparel what garnishing with Jewels no cost too costly no pains sufficient Quicquid ergo non vis inveniri in domo tua quantum potes ut non inveniat Deus in animae tua August de temp Are we so conceited of our house and so curious of our apparel against the coming of an earthly Prince oh how provident shouldst thou then be of thy soul and careful of thy body for the entertaing of the Lord of glory Shall not the Prince see a cobwep in thy house and shall God behold sin in thy soul shall not he see a spot in th garment and shall God behold filthyness in thy body Certe non amant ille Christum qui aliqu d plus quam Christum aâ—â—nt August Those who either love men or sin more then Christ are much too blame and unworthy of Christs love 5. Those are faulty who love none affectionatly Bias the Philosopher gives this counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so love as though thou wert immediately to hate so hate as though thou shouldst shortly love but Scipio could never believe that ever this was the speech of a wise man because according to this rule or advice we must never Love any heartily 6. They are too blame who have minds evil affected towards the people and servants of Christ