Spes ad mâ—jora audenda sese erigit Greg. in Job 4. l. 5. c. 29. and 4. Hope upholds in all labours troubles adversities and disasters Spes commodi furatur labores metum ab condâ—t Periculi Ambros in Psal 12. An Italian suffering many cross adventures and troubles painted in his study a Pinnace or small Bark tossed with tempestuous storms and in the sail was written Expectanda dâ—es meaning that he hoped for one Sun-shine day to recompence all his glowry and winter moneths Hippolito Cardinal de Medicâ— to the same purpose figured the Moon in the Eclipse which happeneth by reason of the interposition of the earth between the Sun and it with this Motto Hinc al quando eluctabor Thus Lewes of Luxemberg a French Captain coming to the wars in Italy had for his Impress A Sun Or in a field Azure invironed with thick clouds with this Mot Obstantia nubila solvet to infer that he having endured divers adversities after the beheading of his father the high Constable of â—râ—nce hoped notwithstanding by his valour and vertue that even as the Sun with his scalding beams dissolves the clouds so he hoped to vanquish all who were averse to his shining vertues Maximian an Italian Earl being enamoured with a Lady named Anna Moronna who afterward was his wife had for his Impresâ— a Silkworm which onely liveth with the leaves of the Mulberry-tree which tree in Lombardy is called Moronnna with this Mot Quol di cio vivo Onely of thâ—â— I live disdaining other food to shew that as that little beast doth onely live of those leaves so he onely contented himself to feed on the leaves of his love in hope one day to enjoy the fruit of legitimate marriage 5. Hope doth not onely uphold in labour but comforts in misery hence Bernard calls it the god of the wretched The evenings hope may comfort the mornings misery The apprehension of hope derideth grief and fulness of hope consumeth it Hope of all passions is the sweetest and most pleasant whence it is said that hope onely comforteth the miserable Qu. 10. How many sorts of men are there in regard of Hope Answ 1. I might answer three for I. Some hope for that which they may hope for II. Some hope for that which they should hope for III. Some hope for that which they should not hope for Or An. 2. I may answer four for I. Some men neither hope in God nor fear him these neither regard his wrath nor his mercy II. Some fear but hope not these regard his wrath but not his mercy Iâ—I Some hope but fear not these regard his mercy but not his wrath IV. Some hope and fear these regard both his mercy and his wrath Qu. 11. Who is the Hope of the Elect An. 1. God Psal 71.5 Jer. 14.8.17.13 Joel 3.16 2. Christ 1 Tim. 1.1 Qu. 12. In whom or what may we hope An. 1. In the Lord Job 5.16 Psalm 31.24.38.15 As a son in all his necessities and straits trusteth unto and dependeth upon his father especially if he be great and rich that he will help him and not suffer him to want nor permit him to suffer so should we hope in the Lord and depend upon our heavenly father who is abundantly able and most affectionately willing to relieve help save and succour us 2. We may hope in the word of the Lord Psal 119.74.147 and 3. In the judgements of the Lord Psalm 119.43 Qu. 13. Whence comes our Hope in God An. 1. From God Psalm 22.9 Rom. 15.13 â— Thess 2 16. and 2. From spiritual experience Rom. 5.4 3. From the consolation of the Word Rom. 15.4 Qu 14. Why must we hope in the Lord Answ 1. Because the eyes of the Lord are upon those that hope in him Psal 33.18 2. Because sometimes the Lord proportions his mercy towards us according to our hope in him Psalm 33.22 3. Because the Lord will hear those who hope in him Psalm 38.15 4. Because hope is a soveraign antidote against spiritual dejection Psalm 42.5 11. 5. Because such are happy as hope in him Psalm 146.5 Jer. 17.7 and 6. Because the Lord taketh pleasure in such Psalm 147.11 7. Because he is our Portion Lam 3.24 8. Because we are saved by hope Rom. 8.24 Qu. 15. How doth Hope respect God Answ 1. Divine hope respects God as the object which is expected for God himself is the principal object of hope 1 Pet. 1.21 the less principal objects are all those things whereby as by degrees and means we come unto God 1 Pet. 1.13 Hence God himself is called The hope of Israel Jer. 14.8 and Rom. 15.3 the God of hope not so much because he is the Author and giver of hope as because it is he in whom we hope 2. Hope respects God as the Author and giver of every good thing which it expects Psal 37.5 6. Jer. 17.7 Qu. 16. Who must hope in the Lord Answ 1. The people of the Lord Psal 130.7.131.3 2. The particular servants of the Lord Jerem. 17.17 Qu. 17. What is the duty of those who hope in the Lord Answ 1. To be of good courage when they are in any want distress or danger Psalm 31.24 2. To wait patiently for that which they hope for Rom 8.25 3. To rejoyce in their hope Rom. 12 12. 4. To remember that their hope is not for temporal things or the things of this life but for eternal after this life and therefore the want of temporal things must not shake their hope 1 Cor. 15.19 5. To purge themselves even as Christ is pure 1 John 3.3 6. To continue in their hope unto the end Col. 1.23 Heb. 3.6.6.11 1 Pet. 1.13 Qu 18. VVhen hath the righteous hope Answ 1. In this life Psalm 71.5 Joel 3.16 and therefore while there is life there is hope A Rhodian being cast into a cave by a Tyrant and fed there after the manner of a wilde beast some of his friends perswaded him to abstain from eating that so he might dye to whom he answered Dum spiro spero I will hope while I have life Thus though we in our journey unto Canaan through the Straits meet with many cross winds and storms yet we must labour skilfully to steer and keep on our course by the Cape of good hope till we arrive at the haven of eternal happiness 2. The righteous have hope in their death Prov. 14.32 Qu. 19. VVhen must we hope in the Lord Answ 1. When we are in any misery or distress as was shewed before And 2. When humane help fails De divina miseratione tunc sperandum amplius est cum Praesidia humana defecerint Ambros in Hexam Qu. 20. VVho can have no hope in God or Christ Answ 1. Not those who go down into the pit Isa 38.18 Nor 2. Those who are without Christ Ephes 2.12 Nor 3. Those who are strangers from the Common-wealth of Israel Ephes 2.12 Nor 4. Those who are aliens from the Covenant
20.20 or II. Particular persons these benefits effects and fruits are either Negative or Affirmative I. The Negative Benefits of faith are I. If we believe we shall never die Iohn 11.26 And 2. We shall abide no longer in darkness and ignorance Iohn 12.46 There is no darkness so desolate no cross so cutting but the splendor of a sound faith and clear conscience is able to enlighten and mollifie Faith helps unto knowledge and understanding and thereby expels blindness As we cannot live without the elements so we cannot attain unto knowledge without faith Clem. Alex. As a child who learneth his first elements ought to believe what his Master teacheth him and not to ask the reason why this letter is called A and that B so in the mysteries of Faith we must not ask the reason how this may be or that may be but we must give absolute credit to the Scriptures believing them to be infallibly true without any errrour falshood or contradiction for if we thus believe it will make us more diligent in the study of the word and consequently will be beneficial unto us for the expelling of ignorance and gaining of knowledge Noli intelligere ut credas sed crede ut intelligas intellectus merces fidei est August in Johan Although there be nothing true in Religion which is contrary to reason yet because there are many things to be believed which are above reasons reach therefore the word is first to be believed and then to be learnt 3. Faith expels fear or if we believe we need not fear enemies or evils as Mark 5.36 Luke 8.50 And 4. We shall not finally or totally be subdued or overcome by Sathan or our spiritual enemies faith being the best armour against Sathan and all his temptations Eph. 6.16 1 Pet. 5.9 In India there is a little beast called Quil or Quirpele which by nature is so great an enemy to Snakes that whensoever or wheresoever she finds any she fights with them and being stung or poysoned by them she presently eats some Palo de Cebra or Snake-wood whereby she is instantly cured and healed Faith is like this herb for when we are soiled or wounded by Sathan we are cured and recovered by faith in the merits of Christ Fide armatus difficilia quaeque potest Tindal hearing of a Conjurer in the Low-Countries who could by his conjurations fetch any dainty dishes from any Princes table in the world and therewith would welcome his friends whom he invited to feast with him Tindal resolved to go to see him do this act and coming unto him set himself to believe the contrary and by faithful inward supplication besought the Lord to restrain the devils Power for the convincing confounding and amazing of his servant the Conjurer who was notwithstanding all his endeavours so hindred by the faith and prayer of Mr. Tindal in his conjurations that he cryed out and said I cannot do it there sits the man who hinders me and holds my hands thus powerful and prevalant is faith against Sathan and all his devices And 5. Faith makes us that we need not be ashamed Rom. 9.33.10.11 1 Pet. 2.6 Thus we see the Negative Benefits c. of faith II. There are Affirmative fruits Benefits and Effects of faith which are of four sorts either Mixtly temporal and spiritual or meerly Temporal or meerly Spiritual or Eternal First Some Fruits Benefits c. of faith are Mixtly temporal and spiritual I. If we believe our prayers shall be heard and our requests granted whether they be for temporal or spiritual mercies Math. 21.22 And II. Faith preserves us from persecution or from the evil thereof For as a garment touched with the stone Amiathon doth resist fire and if it be hung over the fire will not burn but become brighter as Isidor reports so the soul being endued with faith doth so resist the heat of persecution that the body is so insensible of pain that they can sing in thâ— midst of the flames and the soul thereby becomes sooner more glorious and more happy III. Faith apprehends applies and lays hold upon all the Promises of the word whether they concern this life or the life to come 1 Tim. 4.8 Secondly Some Benefits Fruits c. of faith are meerly Temporal for by faith we lay hold upon all the Promises which concern Protection and Providence yea the blessedness of us and ours both in regard of our bodies estates and good names Levit. â—6 Deut. 28. Note here that faith in temporal things is not litterally certain and sure for it doth not assure us that that very individual and numerical blessing which we want and desire shall be bestowed upon us but that whatsoever blessing may be for our good and for Gods glory he will not in his due time with-hold from us A most full and clear testimony of faith in temporal things is laid down Dan. 3 17. We know that our God is able to deliver us but if not we are ready to suffer for him Where they express and imply four things I. That God is able to deliver them II. That whether he will or not they know not because neither love nor hatred is known by any external deliverance or mercy III. That if the Lord did not deliver them from the fire he would enable them to endure the heat thereof And IV. That howsoever the Lord dealt with them in temporal things yet they would not deny him nor turn aside from him to worship an Idol And thus faith doth assure every true Believer 1. That the Lord is able to deliver him from all evil and to give him any good thing But 2. Faith doth not assure him that God will answer his desires or necessities in outward things But 3. That what the Lords sees to be fit and necessary for him he will give him in his appointed time And 4. That the Lord will either give him what he desires and wants or give him a heart to rest contented without it And 5. That howsoever the Lord deals with him or whatsoever his lot and portion be in outward things yet he will cleave close unto God in confidence dependance adherence and holy obedience Thirdly Some Benefits Fruits c. of faith are meerly Spiritual as I. If we believe in Christ we shall be beloved of him 1 Tim. 6.2 And II. We shall be added unto the Lord Act. 5.14 And III. We shall be abundantly endued with all spiritual graces John 7.38 And IV. We shall receive remission of our sins Acts 10 43. And V. If we believe the preaching of the Gospel will be the mighty power of God unto salvation unto us Rom. 1.16 Heb. 4.2 And VI. We shall be sealed by the Spirit of promise Eph. 1.13 And. VII We shall be justified by Christ Rom. 3.26 And VIII Christ will be the end of the Law for righteousness unto us Rom. 10.4 And IX By faith we overcome the world 1 Joh. 5.5 And X. Thereby our
with works mingled with love and firm and constant For I. Faith which is without works is an idle addle and dead faith James 2. and II. Faith which is not accompanied with love and charity is a fruitless and unprofitable faith 1 Cor. 13.2 c. And III. Faith which is not constant and perseverant but temporary onely is not a great faith nor at all available unto salvation And therefore unto a truly great faith it is required that it have with it â—â—th works and charity and be constant and perseverant even unto death Answ â— â—a â—h iâ— called great five several ways viâ— I. When a man understands and believes Profound things concerning God or when he apprehâ—nds â—â—ch more of the Nature Essence and Attributes of God then humane nature can teach him Thus the Centurâ—ans faith was great Matth. 8.9 II. When a man can esteem all temporary things to be transitory and contemn them in regard of those things which he hopes for by faith in Christ And thus the faith of Moses was great Hebr. 11. â—6 III. When in adveâ—sity affliction and misery a 〈◊〉 â—n fully trust 〈…〉 without â—â—her â—â—intiâ—g or dâ—â—bting And thus Jobs faith was great 〈…〉 IV. When it holds nothing impossible which is promised neither believes according to the probability of humane reason but according to the almighty power of God As the great Mathematitâ—an said Shew me a place where I may six my engine and I will shake all the earth so faith saith Give me but a sure word of promise whereupon I may set my foot and I will carry any thing Thus Abrahams faith was strong when Speravit in spe supra spem he believed in hope against hope Rom. 4.18 being fully perswaded that what God had promised he was able to perform verse 21. V. When a man doth not desist from doing his duty although the Lord answer him not at first and thus the Canâ—anitish womans faith was great Mat. 15 22 c. who notwithstanding the great and divers repulses she had continued to follow Christ and to pray unto him until her request was granted Qu. 55. VVhat necessity is there of strong faith Answ God measures his blessings according to our faith and therefore a strong faith is necessary to our well-being Qu. 56. VVhy dotâ— Gâ—d meâ—sure his mercy according to our saith Answ 1. Because without faâ—th we cannot pray and therefore as there is no faith where there is no prayer so where there is no prayer there is no assurance of any blessing Rom 10 14. 2. Because a weak faith is less able to work for as the want of faith hinders us from prayer so the weakness of faith hinders us from true performance of many duties Mat. 8.26.14.30 17.20 And therefore if we be destitute of any blessings let us remember that the reason hereof is either want or weakness of faith For I. â—o unbelievers nothing is given at least in love faith being the key of Gods treasury and the vessel of the fountain whereby water is conveyed unto us and therefore if faith be cold carnal idle empty and sleepy no wonder then if the reward be â—uch And. II. To children is given according to the proportion of their faith more or less Qâ— 57. How is it then elsewhere said That God gives abundantly to all his children Answ It is true that God gives to them all aâ—uâ—dantly but yet it is according to their capacity At a costly feast or banquet all eat according to their own proper appetites or strength not equally and alike All vessels in heaven are full but all are not of the same capacity And there fore three things are required of us in regard of faâ—th I. To labour that our saith be a true living and jâ—st fying faith for it is a most perilous thing for a man herein to be deceived And II. To labour that our faith may daily encrease and grow in strength because a weak or feeble faith affords but small or no comfort And III. To labour that our faith may be an exercised faith that is that it may be employed and extended unto all the actions and occurrences of our life that we may live by faith and walk in faith 2 Cor. 5.7 that is exercise our faith by a daily dependance upon God Qu. 58. How may we know whether our faith be strong or not Answ 1. Luther saith There are three things which are arguments of a strong faith I. Credere impossibilia rationi to believe things which are impossible to reason as Abraham did Rom. 4. II. Deum amare cum praebet se inimicum to love God when he seems to be our enemy as the woman did Mat. 15. III. Sperare dilata to hope for things long delayed as David did Psalm 40.1 c. Answ 2 We may easily know whether our faith be strong or not by these plain marks and signs I. Can we in all things cast our selves into the arms of Christ and commit our selves wholly unto him II. Can we hope expect and see the help and presence of Christ even without yea contrary to means Do we walk by faith not by sight III. Can we in crosses afflictions and temporal disasters for Christs sake rejoyce Rom. 8 35. IV. Can we contemn and despise the world using it as though we used it not 1 Cor. 7.30 because we have built our nest in the Rock and placed our confidence upon a surer stay then the world is namely upon Christ who hath promised never to forsake or fâ—â—l us Heb. 13.5 V. Do we daily encrease both in love faith obedience zeal and all graces 1 Pet. 2.2 2 Pet. 1.5 6. Although I have hinted at some things here concerning a strong faith which perhaps the Reader might think sufficient for an Idea or Essay which this Tracâ— is yet because a strong faith signifies Const lence and Assurance I will before I take leave of this grace add a question or two more concerning them Qu. 59 In whom must we place our Confidence and Assurance Ans In the Lord and his Christ Psal 44.8.65.5 Ephe. 3.12 Heb. 10 19. whereof we have some rare examples in these following texts Acts 4.31.19.8.28.15 Rom. 10.20 2 Cor. 3.12.7.4.10.2.11.21 Phil. 1.14 1 Thess 2.2 Bellarmine de Justâ—fiâ—â— 5. c. 7. propâ—sit 3. could not but confess That it is the safest way to place all our confidence in the onely mercy of â—od by reason of the uncertainty of our own righteousness and the danger of vain-glory And yet it is worth observing How certain he was of the righteousness of another at another time for being put to his Oath before a publike Notary he affirms That he verily believes that Gonzaga who left the dignity and inheritance of a Marquisite never committed mortal sin and that from his age of seven years he is certain of it Caeparius de vita Gonzag. l. 3. c. 2. Qu. 60. How must we trust in God Answ 1 We must ever trust him on
his bare word even with hope besides hope above hope and against hope And. 2. We must trust him for small things as well as great as we believe he will raise up our bodies from dust and save our souls so we must depend upon him for Providence and Preservation And 3. To try first and then to trust is a good rule for trusting in regard of men but not in regard of God for we must first trust his Omnipotence Wisdom Mercy and Goodness and then try him Qu. 61. VVhy must we place our Confidence and Assurance in the Lord Answ 1. Because we are commanded by him so to do Heb. 4.16.10 22. 2. Because he onely is able to preserve us from the evils which we fear Prov. 3.26 3. Because it is better to put our trust in God then in men in the King of heaven then in earthly Princes Psal 118.8 9. 4. Because they who place their trust in him shall have a place of refuge Prov. 14.26 Isa 30 15. 5. Because then we shall be of the houshold of God Heb. 3.6 6. Because then we shall be made partakers of Christ Heb. 3.14 7. Because it hath great recompence of reward Heb 10.35 Qu. 62. How many sorts of Assurance are there Answ Two Humane and Divine First there is a Humane assurance or an assurance of humane things as I. Of life Deut. 28.66 II. Of Peace Jer. 14.13 Secondly there is a Divine Assurance or an assurance of spiritual things which is either I. An assurance of charity or a charitable perswasion of other mens salvation 2 Tim. 1.5 Or II. An assurance of certainty or a perswasion of our own salvation by Christ This assurance is either I. VVeak Prov. 3.26 Or II. Strong Rom. 4.21 Colos 2.1 Hebr. 6.11 10.22 Qu. 63. VVhereupon is the Assurance of faith built Answ 1. In answer hereunto observe That the certainty and assurance of faith is twofold according to a double faith viz. First there is a Miraculous faith whose assurance is absolute And Secondly there is a saving faith whose assurance is conditional Observe here that these two agree In genero That Christ will give grant and do what is desired but they differ In individuis because the Miraculous faith doth absolutely believe that Christ will do this or that but the Saving faith believes conditionally viz. if it may be for Gods glory and our good then we are assured that God will give or do it as Mat. 26.39 1 John 5.15 Ans 2. This being premised I answer two things viz. I. The assurance of the miraculous faith is built upon the internal strength of the Spirit which moves the mind of the party to believe that he shall be able to do such or such a thing or that at least it shall be done and thus the Spirit of the Lord was upon Balaam Saul Elias Elisha and the Apostles II. The assurance of the Saving faith is built upon the Word the promises being therein explicated and given And therefore seeing Miracles are now ceased let us not look after or seek for the miraculous assurance but for the certainty of saving faith labouring to encrease in that assurance more and more Qu. 64. How may we be assured that our confidence and assurance of salvation is true and neither carnal nor hypocritical Answ We must prove and try our selves by these Signs I. Have we made the Lord our God both by receiving from him the seal and earnest of his love the evidence of his Spirit and by giving our selves wholly up unto him and his service John 8.34 1 Cor. 6.20 II. Doth the Lord dwell and inhabit in our hearts that is 1. â—s his love there do we love him unfeignedly desir ng and longing for him above all other things Psal 27.4.42.1.63.1 2. Is his fear there do we tremble before him are we fearful to offend him are we ashamed and affected with blushing for our former sins are we smit with an awful reverence of Gods presence 3. Is his comfort there do the comforts of the Lord refresh our hearts If these things be in us then doubtless God is with us III. Whether are these things perpetually in us or not If they be in us by fits and starts onely it argues against us but if we labor to serve the Lord in a constant course of Religion all our days then we may be confidently perswaded that our confidence and assurance is real Fidei certitudo importat firmitatem ad haesionis non semper quietationem intellectûs Parisius Thus much for the first Theological Grace Faith CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Hope Qu. WHat is Hope Answ Plato saith Spes est vigilantium somnium Hope is a waking mans dream And Aristotle being asked Quidnam esset Spes what Hope was answered Vigilantis somnium and gave this reason Multa enim sibi promittunt inania qui spe rerum futurarum ducuntur Laert l. 5. c. 1. As many a man feeds himself with dreams and delights to build castles in the ayr so those promise many vain and idle things unto themselves who are lead and live onely upon future hopes Or Hope as one saith is a pleasant passion of the mind which doth not onely promise us those things which we most desire but those things also which we utterly despair of Christian Hope is a certain and undoubted expectation or looking for of all promised good things which be to come especially of heavenly blessedness being freely given us of God and grounded upon his infinite mercies and Christs merits alone or Hope is a vertue whereby we are enclined to the expectation of those things which God hath promised unto us Rom. 8.25 or Hope is a patient expectation of those things which we believe to obtain or Hope as it is a passion of the irascible part of the soul may be thus defined It is a passion of the soul that we have of the impression of future good which presents it self to our imagination as difficult to obtain whereby we endeavour to pursue it conceiving that we are able to attain unto it and in the end to get the possession thereof Qu. 2. How many sorts and kinds of hope are there Answ Hope is either 1. Vncreate viz. in Christ Hebr. 12.1 2. or 2. Create which is either I. Analogical and is in unreasonable creatures or beasts as Job 41.9 Rom. 8.20 or II. Real in reasonable creatures or men Now this hope which is in men is twofold Humane and Divine First there is a Humane hope which is twofold viz. Good and Evil. I. There is a Humane hope which is good and warrantable which is twofold 1. A courteous hope 1 Tim. 3.14 2. A natural hope Ruth 1.12 Job 6.11.20 Rom. 4.18 II. There is a Humane hope which is Evil and wicked which is fourfold 1. A curious hope Luke 23.8 And 2. A covetous hope Luke 6.35 Acts 10.19.24.26 Some hope for the death of those by whose death they may be enriched
but according to the proverb He who hopes for dead mens shooes may go long bare-foot Some hope to gain by their kindness to others but to hope for requital of benefits bestowed may rather be accounted usury then vertue And 3. There is an ambitious hope but high hopes have oftentimes hard haps and such as reach at the tree often stumble at the root 4. There is a cruel hope Hest 9.1 Secondly there is a Divine hope which is twofold viz. I. False opinionative deceitful and deceivable as Job 6.20 Prov. 11.7 And II. True and good and is either 1. Charitable 1 Corinth 13.7 2 Corinth 1.7.10.15 or 2. Spiritual Ezra 10.2 Job 5.16 Hebr. 11.1 To hope above and against hope is the excellency of a mighty resolution Qu 3. How do Hope and Desire differ Answ Thus Desire extends it self to all kind of good things without any apprehension of difficulty and therefore belongeth to the concupiscible appetite but Hope is subject to the irascible and respecteth the future good gotten with difficulty for no wiseman ever hoped for things which he holdeth impossible to attain unto Qu. 4. VVherein doth the Hope and expectation of the faithful in earth and of the Saints in heaven differ Answ 1. Negatively the hope and expectation of those and these doth not differ herein that the Hâ—pe of these is certain but of those uncertain for both are sure and certain of the salvation both of souls and bodies at the last day Answ 2. The hope and expellation of the Saints in heaven and faithful on earth differ in these things I. That the hope of the Saints on earth adheres unto faith which looks upon God in his promises as in a glass or dark speaking 1 Cor. 13.12 but the expectation of the Saints in heaven adheres unto an open and manifest vision of â—od And II. Our hope is with labour pains and strife but the expectation of the Saints in heaven is without any difficulty And III. Our hope is an imperfect expectation their 's a perfect hope â—nd IV. Our hope is for the possession theirs for the perpetuity of heavenly glory And V. Our hope is for the glorifying both of our souls and bodies theirs onely of their bodies their souls being already glorified Qu. 5. How do Faith Hope and Charity differ Answ Bernard in Psalm 91. sai h Dicit sides parata suâ—t maâ—na inexcogitabilia bova à Deo sidelibus suis dicit spes mihi illa servantur tertia quidem charitas curro ego ait ad illa Faith saith God hath prepared many good and great mercies for his children Hope saith I am one of Gods dear ones and therefore have a right unto and an interest in those inestimable and inexpressible blessings And Love saith seeing they are mine I w ll hasten to the enjoyment of them desiring to be dissolved and to be with Christ which is best of all Qu. 6. What difference is there between Hope and Heaviness Answ Crates answers Sadness is the punishment of the heart but Hope is the medicine of distress Qu. 7. Wherein doth true Hope consist Answ Bernard in Psalm 91. saith Tria considero in quibus tota spes mea consistit charitatem adoptionis veritatem promissionis potestatem redditionis Three things I constantly and continually consider wherein my whole hope stands the love of adoption the truth of promission and the power of reddition When I call to mind that God so loves me in Christ that in him he hath made me a son and remember the truth of the promises made unto sons and withal how abundantly able the Lord is to perform all his promises made to his children then doth my soul chearfully hope in God Qu. 8. What is the Nature of spiritual Hope Answ 1. It is of that nature that nothing can destroy it for though fortune as one saith maâ— take away our goods yet death cannot deprive us of hope 2. It is a better hope then we had by the Law Hebr. 7.19 3. It speedily desires and earnestly longs for the enjoyment of the thing hoped for Prov. 13.12 4. It makes us not ashamed Rom. 5 5. And 5. It is a remedy against all evils temporal and spiritual Si insurgant adversum me praeâ—ia si saeviat mundus si fremat malignus si itsa caro adversus spiritum concupiscat in te ego sperâ—bo Bern. ser 9. sup Qui habitat Hope in God is a soveraign Antidote against the poison and perils of Satan the world wicked men and our own corrupt nature Si tribulatio infertur per te sperabo tu es speâ— mea si insurgat hostis non nisi in te sperabo Bern. in Psal 91. 6. It comforts us in spiritual dejections and languishments Psalm 42.5 11. Why art thou cast down O my soul and why art thou disquieted within me hope in the Lord c. As without food the body would fail so as the proverb is If it were not for hope the heart would break Futurorum spes laborantibus requiem parit sicut in agone positis dolorem vulnerum mitigat spes coronae Orig. hom 9. sup Exod. Sola spes hominem in miseriis consolari solet Cicer in Catalin 7. It is always of things not seen and to come Rom. 8.24 Spes non nisi bonarum rerum est nec nisi futurarum August Enchir. c. 8. 8. It is a lively hope 1 Pet. 1.3 9. It is one of the three chiefest Theological vertues 1 Cor. 13.13 10. It is the hope of righteousness Galat. 5.5 11. It is a refuge in the time of need Hebr. 6.18 19. 12. It rejoyceth in adversity as follows afterwards 13. It is a good hope Lament 3.26 2 Thess 2.16 14. I is a blessed hope Tit. 2.13 15. It is the hope of salvation 1 Thess 5.8 Tit. 3.7 or it is a hope that saves our souls Rom. 8.24 Spes praemii solatium sit laboris the hope of the reward is the comfort of the work Hier. in ep Spes in aeternitatem animum erigit Greg. in moral Spes est ultimum adversarum rerum solatium Senec. in ep Qu. 9. VVhat are the Fruits Effects Benefits and Excellencies of true Hope Answ 1. This question might be fully answered from the former but I will add a word or two 2. Hope keeps us from sin for as it did not hurt Rahab to dwell with the people of Jericho but her faith kept her safe so sin doth not harm those who by faith and a lively hope do expect their redeemer And 3. It causeth us to approach unto Christ for as by the Cable a man may draw his vessel to the Anchor so the soul being fixed by the anchor of hope to Christ doth hale and draw it self nearer and nearer unto him And 3. It animates and emboldens a man to undertake great things adding as it were wings to his attempts Cum alâ—qua spes subâ—st vehementioâ—es vires apparere assolent Aug. de quant anim c. 22.
blinds judgement according to the French Adâ—â—e Amour fait trouver bâ—â—u ce qu de soy n' est beâ—u Love makes us judge a thing fair though it be soul Quisquis amat ranam 〈◊〉 puâ—â— esse Dianam And 5. It is sometimes the cause of irreconcileable jars and strife The cause of civil dissention between Themâ—stocles and Aristides was the love of Stesilâ—a an harlot whose beauty being decayed their hatred did so continue that they could never be reconciled but continued enemies even to death The like hatred was between Cato and Caesar about the love of the harlot Servilia 6. It iâ— hurtful both to the party loving and beloved the dart of Love being like a stroke with a clod of earth which being thrown amongst a company doth hurt one and blindes another 7. It makes men like beasts the Poets tell us that Jupiter transformed himself into the form of a Swan to enjoy Laeâ—a and into a Bull to beguil Jo and that Neptune changed himself into a Heâ—fer a Ram and a Dolphâ—n onely for the love of those he lusted after By these fictions I think the Poets mean that lustful love makes men more like beasts then men 8 Another fruit is loss of peace quiet vertue and all sweet content Marcus Aurelius writing to his Empress Faustina about the careful education of their daughter Lucilla saith Love in young blood and springing and flourishing youth is a poyson that spreadeth into every vein it is an herb that enrreth into the entrails a fainting which incontinently mortifieth all the members a pestilence that infecteth the heart and finally it putteth an end to all vertues For as the precious stone Antracites being thrown into the fire looketh black and tawny but being cast into the water glistereth like the Sun-beams so the precious mind of man once put into the flame of love is ugly and loseth her vertue but sprinkled with the water of wisdom and detestation of such fond delights it shineth like the glorious rays of Phoebus 9. This loose lewd love makes men effeminate low-spirited and base in their courses and carriage The Ambassadors of Lydia coming suddenly into Hercules chamber to speak with him found him attired like a woman lying on Joles lap Dionysius the Tyrant was so devoted to the love of his Curtezan Mirta that he onely ordained and she took care for the execution and administration of all the weighty affairs of the Weal-publique Antenaricus the famous King of the Gothes after many great victories in Italy was so deeply enamoured with one Pincia that whilst she combed his head he made clean her slippers Themistocles that famous Grecian Captain in the wars of Epirus took a woman captive whom he so doted on that if she were sick he would feign himself not to be well if she were appointed to purge he would purge if to be let blood he also would bleed carrying himself towards her not as if she were his prisoner but as if he were her slave King Demetrius having taken â—hodes a beautiful Gentlewoman of the City was presented unto him whom by little he did so immoderately affect that once she seeming angry with him and refuâ—ing to sit near him he forgetting all majestie and dignity fell before her on his knees entreating her pardon and the Kings of Assyria of old never answered any Ambassadors themselves but by Messengers they wasting their time wholly in their Concubines company Pausamus 10. Another fruit and effect of inordinate love is the ruine and destruction both of soul and body for as fainting and swounding mortifieth every member as pestilence infecteth every part and as poyson pierceth every vein so love if not timely prevented and looked unto will in time bring body and soul to utter confusion Qu. â—0 What are the Remedies against inordinate lâ—ve Answ To labour that our heart may be taken up with another love for as Rubarb by a certain peculiar vertue doth purge choler although by nature it be cholerick so one love often times doth drive out another as one nail doth another one re another or one grief another And indeed as a â—â—ll vessel will receive no more so where the love of God hath taken possession lascivious love will not be entertained 2. Another remedy is speedy resistance for as fire is to be quenched in the spark weeds to be rooted up in the tender blade Tetters and Ring-worms to be cured in the beginning lest they spread over the whole body so the assaults of love are to be beaten back at the first siege lest they undermine at the second 3. Another remedy is to avoid occasions He who hath sore eyes must not behold the candle and he who would not be entrapped or entangled in the meshes of love must not look upon beauty but with Job make a covenant with his eyes If the Flye will flutter about the candle she muâ—t expect to be burnt if the Quâ—il will seed on the Hemlock she must look to be poysoned and if lascivious dispositions will frequent the society of lewd women they may look to be seduced and led aside and therefore Guevara in his letter to Sir Lewes Brave fol. 186. saith Let Hermogenes Tesiphontes Dorcatius and Ovid write what they please concerning the remedies of love yet I say There is no better remedy for love then to avoid the occasions of love or never to begin to lovâ— for love is so evil a beast that with a thread he suffereth himself to be taken but he will not depart w th the thrusts of a lance and therefore Fly fly betimes for onely they Do conquer love who run away Thus much for the Evil and inordinate love at present till we come to treat of Fornication and the kinds thereof according to the prescribed order I now proceed unto the Good love and the several sorts thereof Qu. 51. How is love attributed unto God Answ Both in the Abstract and Concret for I. In the Abstract he is said to be love 1 John 4. 8 16. And II. In the Concrete he is said to be loving Qu. 52. What doth the Lord and his Christ love Answ 1. Righteousness Psalm 11.7.33.5 Hebr. 1.9 2. Judgement Psalm 37.28.99.4 Isaiah 61.8 3. The gates of Sion Psalm 87.2 Qu. 53. How manifold is Gods love towards us Answ The love of God is twofold viz. I. Amor benevolentiae the love of Gods good will or the love of Election And. II. Amor complacentiae the love of Gods being well pleased with us and delighted in us Ephes 1.4 5 6 7. Rom. 11 6 7 â—8 God loves us before we are sanctified and called God is pleased with us when we walk worthy of our vocation and according to the rule of sanctification Qu. 54. What is the love of God Answ Love is a will whereby God wils that is approves that which is good and rests therein Psalm 45.8 11. Matth. 3.17 or love is the essence of God whereby he loves his creatures