34.8 II. We must pray unto God to work in our hearts an unfeigned love to his sacred Majestie Psalm 51.11 Phil. 1.9 III. We must be careful to preserve the seeds of grace in our hearts Jude v. 21. 1 John 15.18 19. IV. We must fear and reverence the Lord for where there is no reverence there is no love Deut. 10.12 V. We must be careful to avoid those impediments mentioned before yea separate our selves from whatsoever might hinder us from this holy duty Qu. 82. How many vertues hath divine and spiritual love Answ Four whereof The first is communicative for love is of some good and good is of a diffusive nature hence because God is exceeding good or the best of all he doth especially communicate himself Hence Dion saith Amor divinus est bonus boni propter bonum that is spiritual or divine love is good essentially of that which is good causally and for good finally The second vertue is motive or inclinative to the producing of every good thing The third is ordinative for it ordains and appoints all things to the good of the party beloved The fourth is elevative for love doth so extol the party loving and raise him to such a height that now the lover is not his own man but rather his who is beloved Gal. 2.20 Qu. 83. VVhat are the fruits and effects of our love unto God An. 1. Gods love in the heart kills and casts out sin Rom 6.2 2 Cor. 13.5 until the heart be enflamed with this love it is infected with some other novo vincitur omnis amor But when this new love enters the old departs for Non bene conveniunt nec in una sede morantur The love of God and of sin will not lodge together An. 2. Another fruit and effect of our love to God is joy or love is the cause of joy and that I. Propter benevolentiam for goodwil for to love is to will well Hence because we love any we rejoyce at their prosperity and preferment II. Propter boni praesentiam for the presence of the good loved for when we love that which is good we rejoyce in the enjoyment thereof III. Propter boni inhaerentiam for the inherence of good Hence when vertue and grace is lodged in those whom we love we rejoyce thereat Answ 3. The Schoolmen say Amor divinus quatuor bona in homine operatur I. Inclinat superiora inferioribus per humilitatem contemptum sui II. Superioribus inferiora per desiderium supernorum III. Ordinat aqualia aequalibus IV. Transformat amantem in amatum secundum affectum Answ 4. Others say Amoris effectus quatuor sunt Primò deformatum reformare convertit enim à falso objecto amoris ad Deum Secundò reformatum conformare viz. Per effecta unionis ad Deum Vnio autem triplex I. Substantialis sui nimirum ad seipsum talis Vnio 1. Identitatis est causa qua quis amat seipsum c. 2. Similitudinis qua quis amat alium II. Realis est unto amantis ad amatum quae fruitio est III. Essentialis seu mentalis quae nihil aliud est quam ipse amor Tertio conformatum confirmare est enim inseparabilis I. Ratione spiritus custodientis nos II. Ratione nostri non deserentis spiritum Quartò conformatum transformare amantem in amatum transformat amor The sum of all is I. Love changeth us from evil to good II. Love maketh us endeavour to be like unto God III. Love confirmeth us in this endeavour and likeness because 1. The Spirit taketh care of us And 2. We are careful to be directed by the Spirit IV. Love maketh us to go out of our selves and to devote our selves wholly up unto God Qu. 84. How may we know whether we love God or not or what are the signs thereof Answ In answer hereunto two things are seriously to be considered viz. 1. The necessity of examination 2. The rules of exploration First all think that they love God but the most are deceived for none can love him indeed but those to whom it is given For. I. There is an innate hatred in us towards God as is clear from these two particulars 1. We love not naturally the works of vertue And 2. The things which we desire in God or from him we desire for our selves onely out of self-love and otherwise nothing pleaseth our nature And II. This hatred of God which is in us is called An aversion of the mind from God and is not changed until our hearts be converted by the Spirit unto â—od 2 Cor. 3.16 And therefore it concerns us nearly to examine and try diligently by certain undoubted and infallible signs whether we love the Lord or not Secondly we may know whether we love the Lord truly and indeed or not if we seriously examine our selves by these clear and plain Signs viz. .1 He who loves God will adhere and cleave unto him Deut. 30.20 Matth. 6.24 2. He who loves God will keep his word 1 John 2.5 that is will obey him both I. â—ffirmatively doing what he requires And II. Negatively eschewing what he forbids 3. He who loves God the Father will and doth love God the Son 1 John 5.1 5. He who loves God will love his brethren 1 Joh. 4.20 21. 4. He who loves God will relieve and succour the necessities of his brethren 1 John 3.17 And 6. Will esteem the Lord as his chiefest good and giver of every good thing Deut. 6.13.10 20. And 7. Will withdraw all trust and confidence from all creatures placing his whole assurance upon the Lord and believing onely in him And 8. He will fear and stand in awe of him with a filial fear Deut. 6.13.10.20 Psalm 38.8 Prov. 24.21 1 Pet. 2.18 And 9. He will humble himself before the Lord and be lowly in his sight James 4.7 1 Pet. 5 6. And 10. He will patiently bear all adversity and affliction which is sent by God James 1.21.2.20 And 11. He will worship and serve the Lord as himself hath prescribed in his word And 12. He will meditate continually of God and his word and that with delight Psalm 1.2.119.172 13. In all things he will seek the praise and glory of God as his chiefest scope and aim 1 Corinth 10.31 And 14. For benefits favours and mercies received he will give thanks that is I. With his mind and spirit And II. With his tongue And III. VVith his gesture and countenance And IV. VVith his life by willingly doing whatsoever he commands and shuning whatsoever he forbids Psalm 50.15 Colos 3.17 And 15. He will continue stedfastly in all these unto his lives end Qu. 85. By what means may the love of God be augmented and encreased in us Answ 1. By knowledge we can neither desire nor love him whom we do not know since Affectus motus est cordis a notitia cognitione objecti exercitatus affection is the motion of the heart arising from the
a special gift of working Miracles or a certain perswasion springing from a special revelation and promise of God whereby a man firmly believeth that some extraordinary and miraculous work and contrary to nature shall come to pass by Gods power which he hath foretold or would have to be done in the Name of God and Jesus Christ Fourthly there is a Justifying Faith which is either I. Weak Mat. 6.30.8.26.14.31 Rom. 14.1 or II. Strong Mat. 8.10.9.2.15.28 Acts 6.5.8 Rom. 4.19 20 Heb. 10.22 What this Justifying Faith is is shewed in the next Question These four sorts of Faith differ thus the Miraculous Faith and the Temporary the wicked may have the Historical the Devils have and the Justifying only the Elect and faithful have Answ 2. I might answer That Faith is only twofold False and True I. There is a False Faith which is threefold Temporary Miraculous and Historical of which in the former answer II. There is a True Faith which is twofold Imperfect and Perfect First there is an Imperfect Faith which is either I. In knowledge when a man believing and holding the foundation of the Love of Christ and Religion is ignorant in the rudiments and particular grounds of Religion And II. In certainty when a man hath some probable perswasion and comfortable hope of his good condition but yet dare not certainly conclude of the certainty of his salvation Secondly there is a Perfect Faith and it is either I. Perfectly Perfect viz. when knowledge and assurance being absolutely compleat and perfect begets a hope without any doubting or an assurance never to be shaken by any temptation or tribulation at all or II. Imperfectly Perfect viz. when that confident assurance which a man sometimes hath is at other times shaken by affliction and temptation although never finally or totally destroyed Job 13.14 â—5 Rom. 8.38 2 Tim. 4.8 Note here these three things 1. The Perfectly perfect Faith was never in any save only in Christ 2. The imperfectly perfect Faith hath been and is in many and all true Christians should labour for it 3. The imperfect Faith may be in the Lords younglings and babes who are but newly regenerated Qu. 2. What is Faith or true Justifying and saving Faith Answ 1. For the answer hereof I will lay down these several particulars First Faith or believing follows illumination and the opening of the eyes as Numb 24 16. Ioh. 3.19.9.39 Acts 9. Secondly Faith is a habit or quality wrought by the holy Spirit Rom. 5.5 Eph. 1.13 whereby we are enabled to comprehend Christ Phil. 3.13 that is the Love of Christ Eph. 3. â—8 whence comes the act of confidence and assurance Eph. â— 12 and therefore to those who demand unde from whence Faith is we answer from heaven Joh. 3.27 Jam. 1.17 Thirdly Faith gives a new mind and a new life Gal. 2.20.5 â—8 25. that is I. It makes us acknowledge our duty and service and that we ought to serve God both in body soul and spirit 1 Câ—r 6.20 II. It makes us hate sin acknowledge our sinfulness and be ashamed of our sins and cohabitation and conjunction with sin and sinners Psal 120.5 Rom 7.24 III. It makes us seek the glory of God in and above all things whence comes a desire after good and unto every good work IV. It makes us ashamed of our childish affections and delights and teacheth us to contemn and despise the world with the vanities thereof V. It makes us to ruminate of heavenly things and to desire to be there Phil. 1.23 â—3 20 It makes us set our affections upon those things which are in heaven and to meditate continually of those joyes Animus ubi amat non ubi animat Aug. Fourthly Faith gives internal peace Rom. 5.1 that is assures us of our reconciliation with God 2 Cor. 5.19 And Fifthly spiritual and solid joy Rom. 8.37 1 Pet. 1.8 Answ 2. The Apostle defines Faith thus It is the substance of things hoped for and the evidence of things not seen Heb. 11.1 whence the Father described it as follows afterwards Fides quod non â—ides Faith is that which thou seest not or more fully Faith is the acquiescing of the heart in God as in the author of life and eternal salvation that is that by him we may be freed from all evil and made partakers of all good Psal 37.5 Isa 10.20 Ier. 17.7 or Iustifying Faith is a most firm and perpetual appropriation of the Love and Mercy of God through the merits of Jesus Christ to every penitent heart and faithful soul Or Faith is a sure and certain perswasion whereby we assent unto every word of God delivered unto us and whereby we are resolved that the Promise of the free grace of God for Christs sake doth belong unto us Or Faitâ— is a firm and certain knowledge of the good will of God towards us which is founded upon the truth of the free Promise of â—od in Christ which Promise is revealed to our mind and sealed to our heart by the holy Spirit Or Faith may be considered either according to the derivation or signification of the word First Grammatically Fides à fio dicitur fides quia fit it is called Faith because it is made and therefore Faith is twofold I. Active Faciens veritatem and is called Fidelity Hinc fides facta II. Pâ—ssive credens veritati and is called Perswasioâ— hinc fiâ—es habita Secondly according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken either I. Actively and thus God is said to be faithful 1 Cor. 1.9 and his word to be faithful â— Tim. 3.1.4.9 and his Ministers to be faithful 1 Cor. 4 2. because God works Faith in his children by the Word and Ministers thereof Or II. Passively and thus they of the Circumcision and Timothieâ— mother and divers others believe in God Acts 10.45.16.1 2 Cor. 6.15 Now the question here is concerning Passive not Active Faith and it may clearly be thus defined True Faith is a certain perswasion of the Love of God given unto us from the holy Ghost by the word whereby being changed and renewed into new creatures we have Christ dwelling in us and leading us unto every good work 1. Faith is a certain perswasion Rom. 8.38 Heb. 10.22 2. It is given or wrought by the holy-Ghost Rom. 5.5 Eph. 1.18 3. The holy-host works Faith in us by the means and ministry of the word Iohn 17.10 Rom. 10.17 4 The holy-Ghost by the word having wrought Faith in us we become renewed and changed into new creatures Iohn 1.12 13. 2 Cor. 5.17 5. We being renewed and our hearts cleansed Christ vouchsafeth to dwell in and with us 2 Cor. 6.16.13.5 Galat. 2 20. Ephes 3.17 Apoc. 3.20 6. Christ dwelling in and with us our Faith becomes active and operative Gal 5.6 I conclude this Question with a double testimony Quid est fides nisi credere quod non vides August in Iohan. â—ides est voluntaria
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
fructifies true repentance and conversion is from Love and Love is from faith because it perswades that Christ is ours And II. Knowledge without faith makes us more indocible for an ignorant man is more easily perswaded to that which is good then a worldly wise man who is conceited of his own knowledge and wisdom and therefore III. Knowledge without faith is so far from helping or profiting us that it brings a greater judgement upon us Answ 3. Without Faith no man can gain Christ or the Love of Christ or until we believe in Christ we can neither be assured of his presence with us nor of his love to us nor of any interest in him Habak 2.4 Mark 3.5.6.5 Iohn 1.12 and 3.15 16 18 36. Acts 8.37 Rom. 1.7 c. unto 3.28 Gal. 3.11 4. Without Faith there can be no salvation or except we believe we cannot be saved Anima si credit est ad vitam immortalis si non credit ad poenam indissolubilis August If the soul believe in Christ it shall be preserved for ever in everlasting blessedness But if it be without belief it shall remain for ever in infernal wretchedness Fides religionis catholicae lumen est animae ostium vitae fundamentum salutis aeternae Chrysost in symbol That it is faith only which giveth salvation or that there can be no salvation without faith doth appear I. From these Scriptures Iohn 3.36 6 40 47. Rom. 3.22 25.11 20. 2 Cor. 1.24 Gal. 2.20 And II. From hence because we are absolved not by defending or pleading that we are just or righteous for if we should so say we should lye 1 Ioh. 1.8 but by proving our pardon and remission 1 Cor. 6.10 Psal 32.1 Tit. 3.3 c. Now neither our merits nor any thing that is ours can prove unto us That our sins are pardoned or procure unto us the remission and pardon of them And III. Christ is to be gained and apprehended Rom. 13.13 Now faith is the hand that apprehends him and the Anchor that lays hold upon him And IV. It is thus further cleared because other vertues graces and gifts are the fruits of faith as hope joy and the like and serve to confirm corroborate and augment faith 2 Cor. 10.15 And V. Because no works done out of faith can avail us unto eternal life A man void of faith may 1. Lament his sins committed as Cain Judas and Ahab did And 2. He may be true in his words and promises though he lose by it And 3. He may be charitable to the poor and rich in charitable works 1 Cor. 13.2 And 4. He may profess the truth and joyn himself to the society of Gods children as did Simon Magus Acts 8 and Saul when he prophesied 1 Sam. And 5. He may reverence the Word of God as Herod did Marke 6.20 All these and much more a man may do and yet not be one whit benefited thereby unto salvation because they may be in a man in his natural condition Qu. 28. How doth faith save us Answ 1. We are saved diversly For I. God the Father saves us primarily And II. God the Son saves us meritoriously And III. The Gospel of Christ saves us declaratively 1 Cor. 1.18 21. And IV. The Ministers of the Gospel save us instrumentally 1 Tim. 4.15 These are generals Answ 2. That saves us which adjoyns us unto Christ and engrafts us into him viz. which reveals Christ unto us Here are two actions viz. I. An immediate action but secondary namely faith whereby we apprehend Christ And II. A mediate action but principal namely the holy Spirit who teacheth us within to believe Rom. 8.16 And therefore we must say That the first cause of salvation is the work of grace in us but this work is neither righteousness nor joy but peace which ariseth from faith shewing unto us our reconciliation unto God Rom. 14.17 Answ 3. For the better understanding of the causality and order of our salvation observe three things I. Faith causeth righteousness as the tree the fruit and joy springs from them both II. This fruit of faith cannot give faith but only confirm it that is it encreaseth faith in him who hath it but doth not give it unto him who hath it not And III. Salvation and grace is wrought in this order at least ordinarily viz. 1. Faith is infused into the heart 2. Then there is a sincere desire to obey God and that in newness of life And 3. Then comes strength of grace which doth so raign that sin cannot domineer within or over us And 4. Then faith comes to be strong and certain and is both the beginning and ending 2 Cor. 10.15 And 5. Then from hence comes joy unspeakable and glorious Rom. 14.17 And therefore we may say that the work of grace in us saves us but I. We must not exclude faith neither say That the work of grace besides faith or over and above faith saves us But II. That grace working by faith saves us and this is consonant to the whole course of Scripture Qu. 29. When or wherein is Faith necessary Answ 1. In prayer or when we pray Mat. 21.22 2. When we hear the word preached Rom. 1.16 Heb. 4.2 3. When we are in any distress danger tribulation or trouble either by reason of enemies or evils Heb. 11. For illos Si fractus illabatur orbis Impavidos ferient ruinae Horac Those who trust in the Lord shall be free from the fear of evil even in evil times and from the malice of foes Suetonius Tranquillus telleth us that Titus the Emperour being advertised that the Consuls would kill him and usurp his Empire answered Even as without the divine will and providence I could never have possessed the Imperial crown so without their permission and sufferance it lieth in no mans power to deprive me of it for to us men it belongeth only to keep the Imperial jurisdiction and to the Gods alone to give and defend it Marcus Antonius would not believe that Avidius Crassus would ever have deposed him and his reason was Because the Gods had greater care of him then to let Crassus wrong him undeservedly Thus David Psal 11.1 I have put my trust in the Lord why say ye then unto my soul Flie as a fowl unto the mountains as if he would say True faith expels fear Qu. 30. How is true faith to be proved tried or approved Answ 1. By Examination 2 Cor. 13.5 2. By affliction Jam. 1.3 1 Pet. 1.7 3. By our Love and affection unto the Word Psal 119 81 97 111 113 131. For I. The word is the object of faith and the means both to beget and nourish it Rom. 10.15 1 Pet. 2.2 And II. Faith covets and desires to be wise unto that which is good and this the word works Psa 119.98 c. For 1. It teacheth us to obey Psal 119.9 105 133. And 2. It leads and brings us to God Christ and to the knowledge of heaven our Countrey 3.
counterfeit as was the love of Cresida to Treilus having tears at command as the Crocodile to betray and smiles at will to bewitch And III. Immoderate inordinate and lustful as the love of Josephs mistris unto him Gen. 39 9. Thus much for the eighth sort or kind of love Ninthly man loves sin and the world 1 John 2.15 James 4.4 Hic amor est odio majus scelus This love is worse then hatred I wave these till I come to treat of the World and Sin Tenthly man loves things viz. both I. Natural things as Xerxes all his great exploits both by sea and land being laid aside for a time he fell so far in love in Lydia with a Plane-tree which hapned to his sight that he tarried a whole day by it and caused the boughs to be adorned with chains of gold bracelets and spangles yielding thereto great reverence And II. Artificial things as a Senators son in Rome loved extreamly the Ivory picture of Vesta which wrought him such discredit as that he was exempted from bearing office in the City Pigmalion doted on an Ivory image that he had made with his own hands Ovid. Two young men of Athens were in love with the picture of Fortune Prillius Pilatus was in love with the images of Helena and Atalanta and Demetrius having strongly begirt the city of Rhodes for the love he bare to Protogenes painted table raised his siege Eleventhly Men love beasts as the Emperour Adrian caused a tomb to be made and a pillar to be set up with an Epitaph in praise of his horse Boristhenes which he exceedingly loved Julius Capitolinus witnesseth that the Emperour Verus ordained that there should be a tomb erected in the Va iâ—aâ— for his horse Volucer which he loved so much that he used him more like a man then a beast and made for him a statue of gold Dioâ—in vita Ver. The Persians for the affections they bare to their horses when they dyed buried them Alexander the great made a tomb for Bucephalus The Emperor Augustus buried his Parrot and Heliogabalus made a grave for his Sparrow out of their love to them Twelfthly beasts or living creatures love men At Assus a Babylonian City a Dolphin so loved a boy that following too far after him he stuck fast in the sand Solinus c. 18. Aelian tells of one Sophocles an Athenian who seeing himself to be so well beloved of his horse that he would exceedingly faun upon him he fearing some shame thereby sold his horse away which the horse took so heavily that he would never eat after but pined himself to death Thirteenthly beasts love beasts as Marcus Aurelius saith as one bird loveth another one bruit another one wiseman another so one fool loveth another Thus much for the sorts and kinds of love Qu. 12. What difference is there between the love of a childe and the love of a servant Answ They differ not in the subject matter of their obedience but in the mâ—nner thereof for the child ex amore obeys the law for the love of vertue but the servant ex timore obeys rather for fear of punishment The childe who conforms himself to the Law rather for love hath respect especially to the Affirmatiâ—e precepts but the servant who conforms for fear hath respect chiefly to the Negative commandments Qu. 13. What difference is there between Love and Charity Answ 1. All charity is love but all love is not charity 2. There are three words which signifie Love Dilectio Amor. Charitas Peter Martyr loc com fol. 379. calce distinguisheth them thus Dilectio est lenior affectus Amor vehementior charitas vero ibi statuitur ubi conjunctio necessitudo quadam intercesserit Dilection signifies a lower degree of affection and love a higher but charity rather imports a necessary duty unto Parents Countrey Kindred and the like Qu 14. Wherein do Nature Reason and Religion differ in regard of Love An. 1. Nature bids me love my self and hate all who hurt me 2. Reason bids me love my friends and hate those who hate me 3. Religion bids me love all and hate none Nature sheweth care Reason wit and Religion love and therefore Nature may induce us and Reason perswade us but Religion must rule us Qu. 15. What difference is there between Love and the most if not all things Answ Of all things the newest is best save of love and friendship which the elder it waxeth is ever the better Qu 16 What difference is there between Love and Friendship Answ The difference between femine love and true friendship is Love is but an eye-worm which tickleth the head with hopes and wishes Friendship is the image of eternity in which there is nothing moveable nothing mischeivous As much difference as is between beauty and vertue bodies and shadows colours and life so great oddes is there between Love and Friendship A friend loveth always a Lover but for a time Qu. 17. What difference is there between the love of men and women Answ Some Poets and Painters representing the love of men bring in Cupid with a pair of wings discyphering the love of women a Tortuse under the feet of Venus shewing that as the love of men is moveable and unconstant as a bird so the fancy of women is as firm and fixed as a stedfast Tortuse This is not generally nor universally true for from what was shewed before Qust 11. it appears that 1. Sometimes men are more constant in their love then women 2. Sometimes women are more constant then men 3. Sometimes both are constant And 4. Sometimes neither Qu. 18. What difference is there between the love of heavenly things and earthly Answ The love of heavenly things is better then the knowledge of them the knowledge of inferiour things is better then the love of them Qu. 19. How doth our love differ from the love of God Answ Our love is caused from the goodness of a thing the love of God is the cause of the goodness of a thing Qu. 20. What difference is there between our love to God and to our neighbour in regard of the time Answ 1. We should chiefly and principally love the Lord in prosperity because otherwise he will not love us Xenophon saith We should always honour and love God but much more in prosperity because we may then more confidently call upon and seek unto him for succour in adversity Themistocles in his lower fortunes was in love with a young Gentleman who scorned him when he grew to his greatness which was soon after he sought to him but Themistocles answered We are both grown wise but too late Thus if we will not love the Lord in prosperity we may expect that he will not love us in adversity 2. We must approve our love to our neighbour or brother principally in adversity for as the Chrysolite is proved in the fire and the Diamond by the Anvil so love is tryed not by favour of
darkness without the Sun so the life of man is not vital or a living life without love And. 15. It is the best of Vertues Irenaeus calleth love l. 4. c. 63. Eminentissimum charismatum the most eminent of all the gifts of God Geminianus saith As gold excelleth all other mettals so love excelleth all other virtues whether theological or moral God is love what is then more precious He who dwelleth in love dwelleth in God what is more secure and God in him what is more delectable As the whole life of the body proceedeth from the soul so the whole dignity and worth of all external vertues proceed from the internal but especially from Love 16. Love is constant and perpetual Prov. 17.17 17. The nature of Love is to communicate and impart the secrets of our hearts to those whom we love Judg. 16.15 To conclude this question concerning the Nature and Excellency of Love and Charity Love in adversity is patient in prosperity temperate in passions strong in good works quick in temptations secure in hospitality bountiful amongst her true children joyful amongst her false friends forbearing Love in the midst of injuries is secure in heart bountiful in displeasures meek in concealing evils innocent in truth quiet at others misfortunes sad in vertues joyful Love in adversity fainteth not because it is patient and revengeth not injuries because it is bountiful Qu. 22. Whether is desire or love stronger Answ Love is stronger then desire because quiet and rest in the end or in the enjoyment of the good willed or wished is more and greater then the motion to the end for the motion to the end is not but for the quiet in the end and Propter quod unumquodque est tale id ipsum est magis tale he who loves the master for his childs sake doth love the child more then the master Because this Maxime or Axiom is often made use of I will therefore shew how it is to be understood viz. that four conditions be kept carefully in memory for the truth thereof I. That the praedicate or attribute be common both to the cause and to the effect and therefore it follows not Men are drunk for wine therefore wine is more drunk II. That the praedicate or attribute be capable of Magis and Minus more and less therefore it follows not The son is a man for the father therefore the father is the more man III. That the attribute be divers in number both in cause and effect wherefore it follows not Man sees for the eye therefore the eye sees more then man or Man is learned for man therefore the mind of man is more learned then man IV. That the attribute do agree with the effect by a dependance from the cause insomuch as if it be not in the cause it will not be in the effect wherefore it follâ—ws not The schollar is learned for his master therefore the master is more learned and the greater schollar Qu â—3 Whether is Love or Hatred stronger Answ Love because love is of that which is good hatred of that which is evil and good is stronger then evil because evil acts not but under the notion or in the power of good or something which seems to be such yea hatred comes from some kind of love Qu. 24. Whether is Dilectio or Amor stronger Answ Because we want words in our English Tongue to express these two I must be forced to answer the question thus Amor dilectione fortior ista enim in judicio solo ille in appetitu Qu. 25. Whether is Love or Knowledge better Answ Love is more excellent then Knowledge I. Because knowledge cannot effect that good and evil which love doth effect II. Because to love is of more worth then to know III. Because we enjoy God more by love then by knowledge And IV. Because we depend more upon God by love then by knowledge Qu. 26. What things do men love sometimes which they should not love at all Answ 1. Some love preheminence over their brethren 3 John 9. and highest places Mat. 23.6 Mark 12.38 And 2. Some negligence in those places wherein God hath set them Isa 56.10 3. Some idolatry and idols Isa 57.8 Jer. 3.1.8.2 Ezek. 16.37 4. Some love cursing Psalm 109.12 And 5. Some adultery and whoredom Prov. 7.18 And 6. Some transgression and strife Prov. 17.19 7. Some evil more then good Psalm 52. 8. Some lying more then truth Psal 52 5. Apoc. 22.15 9. Some love bribery Isa 1.23 Hosea 4.18 9.1 10. Some cruel and crafty words Psalm 52.4 11. Some pleasure more then God 2. Tim. 3.4 12. Some oppression Hosea 12.7 13. Some to have the Prophets prophesie falsely Jer. 5.31 14. Some love vanity Psalm 4.2 and 15. Some simplicity and folly Prov. 1.22 16. Some sleepiness and idleness Prov. 20.13 17. Some pleasure and wine Prov. 21.17 18. Some to wander Jer. 14.10 19. Some darkness more then light John 3.19 And 20. Some hypocrisie Mat. 6.5 21. Some perjury Zach. 8.17 and 22. Some love the world and the things therein Mat. 6.24 Eccles 5.10 1 John 2.15 Now the reasons why we should not love the world are I. Because the love thereof cannot satisfie our souls or the desires of our hearts Eccles 5.10 II. Because it hinders us from loving of God 1 John 2.15 16. III. Because it makes us the enemies of God Mat. 6.24 James 4.4 IV. Because it makes men apostatize from Christ 2 Tim. 4.10 V. Because it is the root of all evil 1 Tim. 6.10 Qu. 27. What do men love which they may as a natural or moral duty Answ 1. Some love some sort of meat Genes 27.4 And 2. Some long life Psalm 34.12 1 Pet. 3.10 And 3. Some hospitality Tit. 1.8 Qu. 28. What is required of us in regard of those things which naturally we do and may love Answ Not to love them inordinately that is I. Not to love fathers mothers husbands wives or children more then Christ Matth. 10.37 II. Not to love our lives more then Christ John 12.25 Apoc. 12.11 Qu. 29. What things do men love which they ought to love as a Theological duty Answ 1. Heavenly things that is both spiritual graces which come down from heaven and heavenly glory which abides in heaven Colos 3.1 2. 2. The statutes commandments and word of God Psalm 119.119 127 140 167. 3. The appearing of the Lord in his second coming 2 Tim. 4.8 4. The house of God 1 Chron. 29.3 5. Every thing which is good Amos 5.15 Galat. 4.18 6. Instruction and knowledge Prov. 12.1 7. Their own souls Prov. 19.8 8. Purity of heart Prov. 22.11 9. Truth and peace Zach. 8.19 10. Wisdom Prov. 4.6.8.17.29.3 Now we must love wisdom for these reasons I. Because then Wisdom will love us Prov. 8.17 II. Because then we shall be blessed in outward things Prov. 8.21 III. Because otherwise we love death Prov. 8.36 Qu. 30. Whom do not wicked men love Answ 1. Not the Lord Iob
though unworthy of his love Malac. 1.2 3. Titus 3.4 Qu. 55. Whereunto may Gods love towards us be compared Answ 1. To the rod of Moses for as this turned into a Serpent before Pharaoh devoured all the Magicians rods turned into serpents so the assurance that God loves us doth beget such a love in us unto him that it devoureth the love of all worldly things Bern. ser de Ascens And 2. To light for as the visible light of the morning when day is plainly broke is the Hench-man of the Suns brightness so the beneâ—its of God daily received are heralds of his divine Love And 3. To the love of Hens to their Chickens as Matth. 23 37. And 4. To the love of Parents to their children or to the care of fathers and the pity of mother Omnis in Ascanio chari stat cura parentis Virg. As the Father loveth his child so God his creature Qu. 56. Whom doth the Lord love Answ 1. Those whom men and the world contemn and despise There is a Countrey in Asia called Mysia who were so despised of all their neighbours that they were as a by-word unto them for so often as a man would denote a thing of no estimation they would proverbially say Vltimum esse Mysiorum they are worse then the Mysians as we see in Cicero's Oration for Flaccus and yet Paul the Apostle and Iohn the Evangelist preached the doctrine and light of the Gospel to this poor and despised people so that these Mysians who were such a despicable people unto others were more highly esteemed of â—od who out of his love to them converted many of them by the preaching of John and Paul and some think that Paul alludes to these Mysians when he saith 1 Cor. 1.26 Not many wise according to the flesh not many mighty not many noble but God hath chosen the foolish things of this world that they might confound the wise Answ 2. The Lord loves the poor and strangers Psalm 146.9 Answ 3. The Lord loves the fatherless and widows Psalm 58.5 6.140 9. Answ 4. The Lord loves a chearful giver 2 Cor. 9 7. Answ 5. The Lord loves the seed of the righteous 2 Sam. 12 24. Answ 6. The Lord loves his people whom he hath chosen and amongst or by whom his name is called upon Note here wherein the love of God towards his people doth appear First in remembring his promises towards them Nehem. 1.8 9 11. Secondly in his mindfulness of them Psalm 115.9 12 13. Thirdly by his taking vengeance of all their enemies Deut. 32.35 36 43. Fourthly by his taking notice of all their troubles and afflictions and his care to succour them Exod. 2.25 Judges 15.19 Psalm 25.15.40.17 Fifthly by his separating them unto himself or gathering them unto him as Lev. 24. Ezek. 36.24 29 30. Sixthly by his delight in them Isa 58.14 Seventhly by his curbing restraining and withholding of their enemies from harming of them This he doth three manner of ways I. Sometimes by forbiding them to speak any evil unto them or to harm them as Genes 31.24.29 II. Sometimes by striking a terrour in them and making them afraid of his people Genes 35.5 III. Sometimes by revealing his judgements from heaven against their enemies as he did upon Pharaoh and others Exod. â— 8 9 10. Chapters 14.27 Deut. 32 43. Answ 7. The Lord loves his Church The picture of Diana was framed with that art that if those who were without the Temple looked upon her she seemed to frown upon them but upon those who were within she smiled so the Lord loves and smiles upon those who are within the Church but frowns upon those who are without Isa 61.10 11. Note here that the Lords love unto his Church appears three manners of ways viz. 1. By his beautifying and adorning of her as a Bride with jewels i. e. divine and spiritual graces and vertues Isa 61.11 And II. By his subduing Nations unto her or by causing them to flock and submit unto her Isa 60.4 6 7. And III. By making righteousness grow and Religion flourish in her Isa 61.11 Answ 8. The Lord loves his elect and faithful children John 13.1 that is both his eldest son by creation and the children of that son First the Lord loved the first man Adam or the first of his children who were meer men expressing and shewing his love to him in or by these things I. By creating of him in his own image Genes 1.26 27. II. By blessing of him Gen. 1.28 III. By giving him dominion over the creatures Gen. 1.26 28. IV. By providing food for him Gen. 1.29 30.2.9 16. V. By appointing Paradise for him to dwell in and placing him there Gen 28 15. VI. By making unto him an Helper meet for him Gen. 2.18.23 VII By forbiding him to meddle with that which was evil or by forewarning him of what was evil Gen. 2.17 VIII By enduing him with admirable and eminent knowledge Gen. 2.19 20. IX By preparing garments for them after the fall Gen. 3 21. Secondly the Lord expresseth his love unto his children who sprung from the loyns oâ— the first man Adam Two things are here to be taken notice of viz. I. Who they are whom the Lord loves II. How or wherein he expresseth his love unto these I. Note who they are whom the Lord loves 1. Righteous men Psalm 146.8 2. Good men At pauci quos aequus amavit Jupiter aut ardens evexit ad aethera virtus Virg. The Lord being just loves not many but onely those who are good And 3. Those who love him Vespasian commanded a liberal reward should be given to a woman who came unto him and professed she was in love with him His Steward demanding what â—â—em he should put to it in his accounts He answered teâ— to ber who loved Vespasian so much Thus God gives much and forgives much as a token of his love to those who love him Amor currit per desâ—â—erium quiescit per gâ—uâ— um all things and so love amongst others loves vicissitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bred it saith Plato and the same seed it heats and cools are the best diet for it In love there must be a desire of enjoying a delight in enjoying and a sorrow for lack of enjoying and those who are thus affected to God he will love 4. The Lord loves those who obey him in love Luther said God loves â—urristas not Quaeristas runners nor reasoners and it is not possible for us to be prompt and diligent in obeying except we love II. Note wherein the love of God appears unto these his faithful ones 1. In his covering and hiding of their iniquities Numb 23.21 Jeâ— 31.34 and 2 In making them instrumental for the preservation of others Gen. 45.5 3. â—n his presence with them in their labours and prospering whatsoever they do Gen. 39.23 4. In his giving of them favour in the eyes of strangers or those under whose charge and
must take heed that we lose not the love of God as the birds Ibes lose their sweetness when they lose their sight so we lose all peace and happ ness when we lose the sense and apprehension of Gods love towards us in Christ The Lizard hath this peculiar property that he is never in love which all other beasts are subject unto whereupon S. Fedâ—rico Duke of Manto made him this Impress The Lizard figured with this Motto Quod huic deest me torquet thus it should be the anguish of our souls to lack the assurance of Gods love it being a misery herein to be like the Lizard without this love Qu. 65. How may we know whether the Lord love us or not Answ 1. We cannot know it by any outward thing Eccles 9.1 2. We may ghess at his love by his correcting of us Prov. 3.12 Heb 12.6 3. If we be righteous in our lives and conversations and obedient to his commandments we may then be assured that he loves us Deu. 7.12 13.11.1 13. Psalm 146.8 4. If we be the members of Christ by faith and regeneration then we may be assured that the Lord will love us Iohn 17. This question may be abundantly amplified from Qustion 56. and 64. Qu. 66. Wherein or how doth the love of Christ express and shew itself toward his Church or children Answ 1. By that impression which they make upon his heart they being there deeply engraven Cant. 8.16 2. By his desire unto or towards them Cant. 7.10 3. By his dying for them Gal. 2.20 Ephes 5.25 1 Iohn 3.16 4. By his washing of them clean by his blood Apoc. 1.5 Qu. 67. What is the Nature of Christs love towards hâ—s Answ 1. It is a perfect love John 15.9 2. It is a love which passeth knowledge Ephes 3.19 3. It it an unparallelled love Rom. 5.6 7 8. 4. It is an eternal love John 13.1 Qu. 68. What is here required of us in regard of Christ and 〈◊〉 love towards us An. 1. To continue in his love John 15.9 2. To remember his love Cantic 1.4 and 3. To be obedient unto him for it Iohn 15.10 4. Not to love our lives in regard of him Apâ—c 2.11 Qu. â—9 By what means may we be assured that we shall continue in Christs love Answ 1. If we keep his Commandments Iohn 15.10 If my diligent and observing Reader admire at my brevity concernâ—ng Christs love towards us or his let him know that the reason hereof is because I shall fully God willing handle it when I come to treat of God the Son which will be a little â—olio by it self Qu. 70. What is predicated in the Word of our love unto God Answ 1. That it is the sum of the law it being taken for our whole obedience as being the cause of our obedience Mat. 22.40 2. That it is the first Commandment it being the spring and fountain of the rest Matth. 22.38 3. That it is the greatest commandment Mat. 22.38 Qu. 71. VVhat is the love of God Answ It is a vertue whereby we love God as the chiefest good Psalm 106.1.118.2.136.1 or to love God is to acknowledge him to be the chiefest good in himself and so to us and so to love him that we will rather forgo all things then part with him or not be joyned unto him Qu. 72. VVho must love the Lord Answ 1. In general all are commanded to love him Exod. 20. 2. More particularly all the Saints ought to love him Psalm 31.23 Qu. 73. How many ways do the children of God love God Answ Three manner of ways I. Secundum actum actually and always and thus the glorified Saints in Heaven Love God II. Secundum studium in regard of their endeavours because their care desire and study is to love the Lord. And this is the greatest perfection of love the children of God can attain unto in this life III. Secundum habitum in regard of the habit of love and thus although many of the children of God fall into some great sins yet they lose not the habit of the love of God but may be said even then habitually to love him Qu. 74. VVhy must we love the Lord An. 1. In regard of himself viz. I. Because he requires this at our hands Deut. 10.12.11.1 13. II. Because he loved us first 1 Iohn 4.10 III. Because he sent his Son into the world to reconcile us unto himself 1 Iohn 4.10 IV. Because he is our rock and fortress Psal 18.1 Answ 2. In regard of our selves because a threefold benefit will redound unto us thereby whereof The first is Temporal for if we love him I. He will preserve us Psalm 31.23 and II. He will deliver us Psalm 91.14 and III. He will fight for us against our enemies Josh 23.10 11. The second is Spiritual for if we love him I. â—e will hear our prayers when we call upon or unto him Psalm 116.1 Iâ— He will know and take notice of us 1 Cor. 8.3 Iâ—I He will be merciful unto us and keep covenant with us Exod. 20.6 Deut. 5.10.7.9 Nehem. 1.5 Psalm 119.132 Dan. 9.4 IV. He will give us a place in his Church Psal 69 36. The Third is Eternal for if we love him I. He will cloth us with glory â—udges 5.31 II. He will give a crown of life unto us Cor. 2.9 〈◊〉 1.2.2.5 Qu. 75. How must we love God Answ 1. Above all friends Amandus est generator sed praeponendus Creator Aug. we must love all but God above all but God above all Ordo charitatis est ama post Deum patrom Hier. Loves method is first love God then our kindred and if the case happen that there be a difference between them and God then Odium in suos pietas in Deum est hatred to kindred is piety to God 2. We must love God above all things It was an ancient custom among the Romans that the things they most entirely loved they offered up to their gods nature teaching them that nothing should be too dear for God but that he should be preferred and loved more then and above all 3. We must love the Lord for himself The Ploughman loves his Ox for his profit and the enemy a traytor for commodity but God must be loved for himself Alexander would say That He hestion loved Alexander and Craterus loved the King Plutar. And some Christians love Jesus others love Christ there are many of the first rank who desire to rule and reign in heaven with Christ few of the second who desire that Christ may rule and bear sway in their hearts Vix dâ—ligitur Iesus propter Iesum August Jesus is scarce loved for his own sake There is a Spanish Pâ—overb Love without end hath no end meaning that if it were begun not upon particular ends it would last 4. We must love the Lord in sincerity Ephes 6.24 Religion is no vizard for impiety God must not be served in hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato But
knowledge of the object or thing loved As those who know God will love him so the greater our knowledge of God is the greater will our love unto him be 2. There are four meditations very helpful to encrease in us the love of God viz. I. We should love him because he is the Supream good Invenito si potes aliquid pretiosius Deo dabitur tibi Bern. Seek heaven and earth quite through and if in either thou canst find any thing more excellent then God thou shalt have it And II. We should love God because he hath first loved us Invenimus eum sed non prevenimus Aug. we may find God but we cannot prevent him he seeking us ere we seek him Dilexit non existentes imò resistentes Bern. God loved us before we were creatures yea when we were traytors III. We should love him because he hath declared his love already by innumerable gifts given unto us And IV. Because he hath yet greater things which he hath prepared for to give unto us Non de his quae condidit sed de scipso August For he will give himself unto us which is better then all the enjoyments of earth and heaven Qu. 86. Who are too blame in regard of Gods love Answ 1. Those who will not acknowledge Gods love unto them Mal. 1.2 2. Those who have not the love of God in them John 5.42 3. Those who love those things which hinder them from the love of God 1 John 2.15 4. Those who are inconstant in their love unto God Apoc. 2 4. Qu. 87. What is required of those who love the Lord Answ 1. To hate evil Psalm 97.10 2. To labour to keep themselves in the love of God Jude v. 21. 3. To be joyful in the Lord Psalm 5.11 4. To bless and praise the Lord Psalm 40.16.70.4 5. To do whatsoever they do in love We read of one â—â—â—nundus who would answer all questions with this one word LOVE e.g. If he were asked Whence came you he answered From love whether go you to love with whom dwell you with love What aim you at love Why do you this or that for love so all we do should be done in love and for love and come from a heart filled with love 6. To love the Lord alone we say Love and lordship brook no fellowship and the French say Amour et Royaultè ne neulent point d'esgal Love and royalty can suffer no equal and therefore the Lord will have no Rivals in his love Simbaldo Flischo of Geneva perceiving that a Lady whom he entirely loved suspected that he loved others besides her in regard of his free courteous and chearful behaviour in the company of others he devised this Impress A Needle touched with an Adamant applyed to a sea Card with a Compass thereunto and above was the clear Azure sky with stars with this Mot Aspicit unam to shew that although in the heavens were very many fair and bright stars yet there was but one regarded of the Adamant viz. The Pole-star This should be the Christians Motto for although we are compassed about with many things which seem amiable and lovely yet the eye of our affection must be fixed onely upon God Qu. 88. What is our love unto Christ Answ Love unto Christ is an holy affection of the soul carrying of us with ful desire to the enjoying of him and making us prefer our communion with him before all things in the world that may challenge our dearest respect Qu. 89. Who love Christ Answ 1. The Church Cant. 1.3 2. The righteous Cant. 1.4 Qu. 90. Why must we love the Lord Christ Answ 1. Because if we do not love him we are worse then infidels for Christ hath loved us and they will love those who love them Matth. 5.46 47. 2. Because If we love not him we shall be accursed 1 Cor. 16.22 3. Because if we love him the Father will love us John 16.27 4. Because if we love him he will love us John 14.21 5. Because if we love him he will know and take notice of it Iohn 21.17 6. Because if we love him all things shall work together for our good Rom. 8.28 7. Because his love towards us was extraordinary that is I. It was a perfect love viz. As his father loved him so loved hâ— us John 15.9 II. It was an unparallelled love John 15.13 Rom. 5.6 c. III. It was a perpetual love John 13.1 IV. It was an inexpressible love Ephes 3.19 Qu. 91. How may we know whether we love Christ or not Answ 1. If God be our father we will love Christ John 8.42 2. If we love him we shall rejoyce that he is ascended unto the Father Iohn 14.28 3. If we love him we will obey him and keep his commandments Iohn 14.15 21 23.15.9 2 Iohn 6. Qu. 92. How must we approve our love unto Christ Answ 1. By forsaking all things that is our beloved sins yea if it be required our life and all Matth. 19. for his sake Quomodo amas Christum cum adhuc amas quod in te odit Christus August And 2. By taking up his cross and following him Mat. 16.24 and 3. By denying our own wisdom and righteousness that we may be found in him 1 Corinth 3.18 and 4. By loving the brethren for his sake 1 John 2.3 4 5. Chapters Qu. 93 What is required of us in regard of Christs love Answ 1. To desire and prize his love above all things When Alexander came to Diogenes and asked him if he wanted any thing or would request any thing of him he answered He desired nothing of him but that he would stand out of the Sun Thus our hearts should be set on fire with a love to Christ that we might covet nothing more then to see the beauty of his face and the ravishing beams of his favour 2. We should so long meditate of the love of Christ to us Donec totus fixus in corde qui totus fixus in cruce till he were as fast fixed in our hearts as he was upon the cross Qu. 94. How or how many ways doth a man love himself Answ 1. Some answer that a man loves himself three manner of ways I. Diligit se ut se this is not good love II. Diligit se ut principalem finem this is not right love III. Dil git se in ordine ad Deum this is to love a mans self truly Answ 2. There is the love of a mans self which is proper to the wicked for they esteeming their bodies and sensitive nature to be the principal thing in them love them better then their souls and so are more careful to pamper feed and satisfie them then to cherish nourish or provide for their souls This self-love is wicked and not to be imitated Answ 3. There is the love of a mans self which is proper to the good for such esteeming their souls to be the principal thing in them do love
therefore merit dispraise Qu. 111. How must Christians love their neighbours and brethren Answ 1. Not better then the Lord Matth. 10.37 for they who love father or mother son or daughter better then God are not worthy of him 2. Not better then themselves it is observed in the nature of the Brocardor Hart that whereas it is the nature of the vulgar Harts to lurk in ditches at the hearing of the hounds this beast never seeketh any such place to hide or cover himself but runs still in the sight of the dogs to draw the hunters and hounds from the other Dear in covert whereupon the dogs leave the other which hid themselves and seek not for them having the Brocardor in sight and chase and so the hunters being passed by the lurking Harts return back being safe from the danger of nets and dogs whilst the poor Brocardâ— are hunted and chased to death We are not bound thus to love our brother or neighbour that is of set purpose to expose our selves to death for the preservation of a private neighbors life 3. We must love them as brethren 1 Pet. 3.8 And 4. We must love them in the Spirit Col. 1.8 5. We must love them sincerely and in truth Rom. 12.9 2 Cor. 8.8 2 Joh. 1.3 Joh. 1. 6. We must love them as Christ loved us Joh. 13.34.15.12 Eph. 5.2 1 Ioh. 3.11 16. 7. We must not love them inconstantly 2 Sam. 13.4 15. Iob 19.19 But 8. We must love them daily more and more 1 Thes 4.10 And 9. We must love them as we love our selves Lev. 19 18 34. Gal. 5.14 Iam. 2 18 Iohn Gonsalve Bishop of Tarracon and one of the Inquisitors of Sivil when any were brought before him for the profession of the â—ospel would say that it was wonderfull to observe how these Heretiques had this Commandment engraven in their hearts Thou shalt love thy neighbour as thy self because they would for no threats or torments accuse or discover one another Qâ— 112. How or wherein is our true love and charity towards our brethren to be expressed and shewn Ans 1. By labouring to build them up and to instruct them in the most holy Faith Lev. 19.17 Acts 18.26 1 Thes 5.14 Hebrews 3.13.4 24. Jude â— 2. By praying for them Psal 122.6 Rom. 10.1 Eph 6.18 2 Thes 3.1 Hebr. 13.18 3. By administring to their necessities according to the uttermost of our abilities Rom. 12.20 Gal. 6.10 4. By preserving them in what we can from all manner of damage in their estates Exod. 23.5 6. 5. By being kindly affectioned towards them in our hearts Rom. 12.10 6. By performing offices of love one unto another Gal. 5.13 7. By speaking friendly unto them 8. By forbearing one another Eph 4.2 9. By Christian Love feasts Jude 12. Qu. 113. What are the properties nature and qualities of love and charity Ans 1. It covers a multitude of sins Prov. 10.12 1 Pet. 4 8. 2. It edifieth 1 Cor. 8.1 3. It suffereth long 1 Cor. 13.1 4 It is kind 1 Cor. 13.4 5. It envieth not 1 Cor. 13.4 6. It vaunteth not it self 1 Cor. 13.4 7. It never faileth 1 Cor. 13.8 8. It is the effect of faith 1 Joh. 3.18 19. 9. It is fervent Cant. 8.7 1 Pet. 4.8 10. It endureth all things 1 Cor. 13.7 11. It hopeth all things 1 Cor. 13.7 12. It believeth all things 1 Cor. 13.7 13. It works no ill to its neighbor Rom. 13.10 14. It beareth all things 1 Cor. 13.7 15. It is not puft up 1 Cor. 13.4 16. It doth not behave it self unseemly 1 Cor. 13.5 17. It seeketh not her own 1 Cor. 13.5 18. It thinketh no evil 1 Cor. 13.5 19. It is not easily provoked 1 Cor. 13.5 20. It rejoyceth not in iniquity but in the truth 1 Cor. 13.6 Qu. 114. What are the excellencies of love and charity towards our brethren Ans The excellencies thereof appear in these and the like particulars 1. That all things are nothing without Love and châ—rity Cant. 8.7 1 Cor. 13.1 2 3. 2. That poverty with love is better then riches without it Prov. 15.17 3. That it is a Theological virtue 2 Tim. 3.10 2 Pet. 1.7 Jude 2. 2 Joh. 3. 4. That it is one of the three most excellent Theological graces 1 Cor. 13.13 5. That it is a greater grace then either faith or hope because it shall abide when they shall cease 1 Cor. 13.13 6. That it is the bond of perfectness Col. 3.14 7. That it is a brest-plate to defend us 1 Thes 5.8 8. That it is a testimony of our election Rom. 8.14 Heb. 6.11 2 Pet. 1.10 9. That it is a sure sign of eternal life 1 Ioh. 3.14 10. That it casts out all fear 1 Ioh. 4.28 11. That it is the Law of Christ Ioh. 13.15 33 34. Gal. 6.2 12. That it is the exercise of the faithful 1 Cor. 16.14 Gal. 5.6 Eph. 5.2 13. That it is an argument of faith 2 Cor. 9.13 Whence I. Faith is said to work by love Gal. 5.6 And II. Faith and love are joyned together 1 Tim. 2.15 14. That it is the fruit of the Spirit Gal. 5.22 15. That it is the sum scope and end of the Law Rom. 13.8 Gal. 5.14 1 Tim. 1 5. 16. That it is the fulfilling of the Law Rom. 13.8.10 For the understanding of this place observe that the Apostle therein doth not speak of the perfect or imperfect obedience of the Law but Love is commended as the sum of the Law which is to be understood of perfect and compleat charity which is contained in all parts and precepts of the Law as appears by Rom. 13.9 Now it will not follow as the Papists would have it in any good consequence That because perfect love is commanded in the whole Law therefore it is performed perfectly by the Saints for as our knowledge is in part so is our charity we can love no further then we know Qu. 115. How then is love the fulfilling of the Law Ans Love is said to be the fulfilling of the Law three manner of ways 1. Reductive because we fulfil all the commandments of God for the love of God And 2. Effective because he who loveth the Lord is ready to obey him And 3. Formaliter because all our actions should be referred to Gods glory 1 Cor. 10.31 Qu. 116. What Order may we observe in our love unto our brethren Ans 1. If other circumstances agree and be answerable then we may love our kindred more then strangers in those things which belong unto this outward life and amongst our kindred we may love those most who are nearest akin unto us 2. We may love some special intimate and approved friend more then a common kinsman especially in those things which belong unto the common office of this life Prov. 8.24 3. We must love our parents more then any friend because the conjunction oâ— Parents is nearer then of friends in regard of the communication of those good
them he will reject upon the authority of the Scripture whereto he will lean Turrecremata saith In. c. Sanct. Rom. d. 15. n. 12. The writings of the Fathers bind us not to believe them in all their opinions but we may lawfully contradict them where they speak against the Scripture or the truth And Possevine saith Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected II. They reject the Fathers one by one ordinarily when they cross Romes Doctrine many examples the Reader may see hereof in our forenamed White pag. 330. sect 13. III. The Papists basely slight the Fathers although many of them agree in one and the same thing e. g. In the question touching the cause of Predestination one saith That Chrysostom Origen Ambrose Hierom Augustine Theodoret Gedulius Theophilact Oecumenius and Theodulus held that the prescience of Merits was not the cause of Predestination as Pelagius maintained and yet he prefers the opinion of him before them Sixt. Seâ—ens bibl lib. 6. annot 241. thus bravely rejecting ten Worthies at once Another saith Mich. Medin orig sacr hom li. 1. cap. 5. that Hierom Augustine Ambrose Sedulius Primasius Chrysostom Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference between a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Hereticks and chargeth the Fathers with the same heresie In the matter touching the Baptism of Constantine the great they Baron an 324. n. 43. 50 â—nde reject Eusebius Ambrose Hierom Theodoret Socrates Sozomen and the whole Council of Ariminum saying They deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that he was baptized by Eusebius the Bishop of Nicomedia Thus we see how the Papists esteem of the Fathers and their Writings when they sute not with their own Tenents Fourthly The Works and Writings of the Fathers are purged I should rather say polluted by the Papists and adulterated corrupted gelded and changed by them and therefore we are not now by any means to build our Faith upon them I desire my studious Reader to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall find this answer abundantly confirmed Fifthly The Fathers in many things dissented among themselves and therefore we cannot build our Faith upon them because the foundation of Faith ought to be firm and infallible truth being but one Theophilus calleth Epiphanius Haeresiarcham the grand Captain and Father of Hereticks Gennadius saith that Augustine was not far off from being an Heretick Hierom writing to Augustine saith In Epistola tua quaedam haeretica esse judicavi I conceive there are some heretical opinions in your Epistle And Augustine wisheth Hierom to acknowledge his errour and recant Jewel def of the Apol. f. 378. Sixthly The Fathers have erred in many things and therefore are neither firm nor fitting pillars to build our faith upon This a learned Papist Canus loc theol l. 7. c. 3. concl 2. doth acknowledge in these words The Canonical Authors as being directed from above do alwayes hold a perpetual and stable constancy in their Writings but the Fathers being inferiour unto them fail sometimes now and then contrary to the course of nature bringing forth a monster And another of them Anselm comment in 2 Cor. saith that in the r Books which the Church readeth many times are found things corrupt and heretical Thus Hillary denyed that Christ in his sufferings had any sorrow Refert Bellarm. de charit l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eat and drink out of any necessity but only to shew that he had a true body and that both he and his Apostles after their death preached to the damned in hell and converted many Strom. l. 6. l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly We Protestants do not deny the Fathers but receive them with all reverence studying their writings and accounting their Books as most excellent monuments of Antiquity but we dare not make them rules of Faith in themselves by which Doctrines of truth are established but we allow and affirm the Scriptures only to be judge whereby we trie both the Fathers and our selves Faith comes from the word of God not from the writings of men Rom. 10.14 and therefore the VVord not the Fathers must be the rule of our Faith and by the proportion and analogy of Faith and truth therein contained all opinions are to be proved I conclude this Quaere VVhether or no we may build our faith upon the antient Fathers thus I. That the Fathers may err II. That many of them may err together III. That the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58 59. like children standing on the shoulders of Gyants who being lift up by the taleness of the Gyants see further then they themselves IV. Lastly That therefore with reverence they may in some things be refused Thus we see that neither our works nor the Fathers writings are the Foundation of our Faith Answ 3. The VVord of God is said to be the foundation of our Faith Oportet discentem credere Aristot The Schollar must believe and be directed by his Teacher especially in Divinity Credendum ut intelligas non intelligendum ut credas August We must believe the word that we may understand it not understand the word that we may believe it we must receive the word with meekness Jam. 1.21 not presuming to understand above that which is meet Rom. 12.3 we must not turn from the word either to the right hand or to the left because if there be any truth it is there Deut. 5.32 Rabby Joseph Albu saith That the Jewish faith is founded upon three foundations viz. Upon the Unity of the Divine Essence upon the Law of Moses and upon the eternal reward of good works and punishment of evil Now all these are learnt from and laid down in the word of God Answ 4. Christ only is that foundation upon which the spiritual building of the Church is raised and upon which our faith is founded Matth. 7.24 But of this amply and fully God willing when in the Large work promised I come to speak of the Son of God what he is in Himself and what he is unto or in regard of us Qu. 27. VVhat necessity is there of Faith Answ 1. As nothing is delectable unto men without light so nothing is acceptable unto God without faith Heb. 11.6 VVithout faith it is impossible to please God 2. An historical knowledge of Christ without Faith profits us nothing Mark 1.24 Mat. 7.22 For I. Only Faith truly