God but love them who love him seeseeing he loved them when they loved him not II. The extraordinary means are either lawful or unlawful 1. The extraordinary lawful means is a strange herb which Marcus Aurelius in his letter to Antigonus maketh mention of which groweth in Cypres upon a little mountain called Archady which herb is called Ilabia and hath this vertue if it be cut it dropeth blood and if a man rub another with the blood thereof while it is warm he will love him extreamly but if he rub him with the blood when it is cold he will hate him deadly The truth hereof the Emperor saith he found by experience for anointing one with the warm blood of that plant he would always protest that he would sooner lose his life then cease to love him 2. The extraordinary unlawful means are charms enchantments and philtres Love gotten with witchcraft is as unpleasant as fish taken with medicines is unwholsom or affection bred by enchantments is like a flower wrought in silk in colour and form most like but nothing at all in substance and savour Qu. 40. What is here required of us in regard of Love Answ To labour so to live that people may love us the love of others towards us being better then silver or gold Prov. 22.1 Qu. 41. Who are too blame in regard of Love Answ 1. They who are without natural affection Rom. 1.31 2 Tim. 3.3 2. They who love those who are unworthy to be beloved as Dido the Carthaginian Queen loved Aeneas a stragling Trojane as Phillis loved Demophoon a Pyrate a robber in Greece cast up as a shipwrack on the shore and as Sappho loved Phao a Ferriman a slave 3. They who love evil and loath good as the Scarab loaths the sweet flower and loves the corrupt flesh the Vulture forsakes the odoriferous oyntment to smell the dead carkass the common rabble are more delighted with a song which is ordinary and barbarous then that which is cunning and curious many with Sytha had rather hear a horse neigh then a musician play and too too many prefer in their affections the pleasures of sin which are but for a season before the joys which are at Gods right hand for ever and ever Qu. 42. What may we learn from Love Answ 1. That true love is very rare in the world Mat. 24.12 and 2. That in perilous times the love of many shall wax cold Mat. 21.12 and 3. That love consisteth in unity as the heart hath but one string and the heaven one Sun so true lovers have but one love And 4. That love sometimes turns to hate for as the best wine doth make the sharpest vinegar so the deepest love in some turns to the deadliest hate And 5. That the love of ancient approved friends for the most part is the truest as the young vines bring the most wine but the old the best so tender love maketh greatest shew of blossoms but tryed love bringeth forth sweetest fruit And 6. We may learn what the Causes of Love are viz. I. The goodness of the thing loved for no man loves any thing but what he apprehends to be good and worthy to be loved II. The knowledge of the thing loved Ignoti nulla cupido a man cannot love what he knows not and therefore as the thing must be good so he must know it to be such And III. Likeness is a great cause of liking Toute chose naturelle appete son semblable every natural thing loveth that which is most like to it as the French men say Adam loved Evah when he saw her first because she was like unto him As a man when he looks into a glass he loveth his image because it is like unto him but he loves not a Toad or Serpent because they are unlike him Thus much for love in general I proceed according to the method propounded to touch upon evil and inordinate love Qu 43. How many sort of Lovers are there Answ 1. I might answer that Lovers are either constant and true or inconstant dissembling and false 2 Sam. 13.4 15. Job 19.19 Judges 16.15 The love of some thaws like a waxen image against the fire which quickly bears no impression of the thing it was Some expressions of affection are but like Apes hugings which smoother with their embracings or 2. I might answer that there are three sorts of Lovers I. Some love what they should not II. Some love what they may III. Some love what they ought of all these I spake before 3. Some answer that as there are four sorts of Combats or wars Forreign Civil Duels and Internal conflicts so there are four sorts of Lovers Spiritual Carnal Temporal and Common F. Johan a. S. Geminiano lib. 1. de caelo cap. 4. 4. Lovers are of two sorts for I. Some love their souls better then their bodies And II. Some love their bodies better then their souls Qu. 44. Whereunto may inordinate love be compared Answ 1. To a fish for as they who angle for the Tortois having once caught him are brought unto such a sluggishness or numness that they lose all their spirits so those who hunt after the love of women and being taken in their toils are brought into such a slavery that they are deprived of their liberty and bewitched like those who view the head of a Medusa or the Viper tyed to the bough of the Beech-tree which keepeth him in a dead sleep though it begin with a sweet slumber Or as the Fish Echineis or the Remora albeit but little yet stayeth a ship under sail so the love of one or other beautiful woman hath often diverted wholly a mans course from study or the wars or at least hath for a time made him lay his great and important affairs aside 2. Inordinate love may be compared to envy for as envy consumeth both body and soul so doth such love And 3. To fire for as fire is not felt without burning so love is not entertained without enflaming and wounding Bâ—sil de virginit Or unlawful love given way unto is like a fire-brand tossed in the wind by which how much the fire encreaseth still so much the brand with blazing flames consumes 4. Inordinate love may be compared to poyson for as poyson mixt with sweet wine at the first is pleasant to the drinker but afterwards paineth deadly so they who consume their time with beautiful harlots at the first feel pleasure but afterwards dolour sorrow and bitterness do follow Diogenes Qu. 45. Whether are all Lovers alike or not Ans They are not for as the Serpertine Powder is quickly kindled and quickly quenched but the Salamander stone once set on fire can never be extinguished so all lovers are not alike some being like troathless Jason some like trusty Troilus some like dissembling Damocles and some like loyal Laelius More particularly I. Some Lovers are faithful and constant like a stone found in Egypt which will quickly receive a form
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
fortune but by the adversity of time Jacob Almansor King of the Moors going one day on hunting found by chance a poor travelling man who being taken with some sudden sickness was fallen on the ground which he seeing alighted set him upon his horse and with one hand led the horse and with the other upheld him and when his Alcaydes came unto him he refused to ride on another Steed or to let any other conduct him until he had brought him home and then gave him a great sum of money that he might live in good fashion afterwards for which the poor man thanking him when he was recovered he answered there belongs no thanks to me but to God onely who brought me to that place where you was Thus in misery and distress our love to our brother is chiefly to be manifested Qu. 21. What is the Nature and Excellency of Love Answ 1. It is of that nature that many waters cannot quench it Cant. 8.7 and 2. â—t is of that nature that the more it is expressed the more it is enflamed For as fire suppressed doth often flame forth with more violence so doth Love according to the French Proverb Vne amour par contraire est plus chaude rendue Love doth encrease when it is withstood it is like fire which the more it is dammed up the more it burns or like the water which being stopped overflows all and bears all before it 3. Love makes men couragious Castillo in his Courtier lib. 3. thinks and affirms that an Army of Lovers were invincible except by another Army in love and he instanceth in Troy and in Ferdinand and Isabel of Spain in their war against the King of Granada that all notable exploits performed in battel hath still been by Lovers Leander being in love with Hero the fair Sestian Nun ventured for her love to swim over Hellespont but was drowned therein One asking Why Cupid is pictured with wings was answered Because the desires of lovers for the most part tend to high things 4. Love thinks a great deal of labour and pains taken and undergone for the party beloved to be easie and as nothing Gen. 29.20 5. Love descends as appeared by Pythius Bythinius a Persian who feasted all Xerxes Army and gave him four hundred Miriads of gold and onely because of five sons he had Xerxes would leave one of them at home to comfort him in his old age We ordinarily do say Love doth descend more then ascend whence we see that one father doth with less labour and trouble maintain ten children then ten children can one father A certain man and his son being both condemned to dye for a hainous offence the Earl of Flanders promised to save his life who would cut off the others head which after much debate was done by the son Among the Ancients it was a common proverb That the taste of all tastes is bread the savour of savous is salt and the greatest love of all loves is from the fathers to the children 6. Love is of that nature that all is well taken that comes from love Si diligis fac quicquid vis si tacueris dilectione tace si locutus fueris dilectione loquere si precaris dilectione precare c. Aug. in Joh. 1. epist If thou lovest do what thou wilt speak or be silent exhort or rebuke call or cry so it be in love all is well 7. Love is strong as death Cant. 8.6 Reward hath an attractive and punishment an impulsive but love hath a compulsive faculty reward draws punishment drives but love hales a man forward to the discharge of his duty and therefore if God write a Law of Love in our hearts and shed abroad his own love to joyn therewith it will work so strongly that one grain thereof will have more force to purge out sin and to constrain and strengthen to obedience then a whole pound of terrors Chrysostome saith Love iâ— a pleasing tyrant the power whereof is above all power and reigns over all impediments in heaven and earth prevailing both with God and man As men allure Doves by the beauty of the house and reclaim Hawks by the fairness of the lure so love joyned with virtue is able to recal the most stragling Aeneas to make sails again to Carthage As there is no cloth so fine but Moaths will eat it no iron so hard but rust will fret it no wood so sound but worms will putrifie it no mettal so course but fire will purifie it so there is neither man nor woman so resolute or constant but love will bring them into thraldom and bondage 8. Love will shew it self As bashful Suiters seeing strangers by Parly in silence with their hand or eye The French say to this purpose Vne parfaite amour ne se peut desguiser A perfect love cannot be disguised for as fire cannot be hidden in the flax without smoak nor Musk in the bosom without smell so neither can love be hidden in the breast without some suspicion or manifestation 9. It is free or there is no affection freer then love for as there is nothing more forcible so nothing that can be less forced Marcus Aurelius in his oration to Fulvius the Senator saith There is never true love where there is any particular interest and if so then love is free and then no wonder if love be so rare every one as the Dutch say having their back-door or by end and self-respects in whatsoever they do 10. Love desires love again the party loving desires to be beloved as Hellen saith to Paris Bella gerant alii tu Pari semper ama Whilst others follow Mars do thou follow Venus Pythagoras saith Love is not satisfied with gold but onely payed with love again Hence Sophocles being asked What harm he would wish to his enemy answered That he might love where he was not liked and that such misfortune might last long There is no herb will make lovers sleep but hearts-ease and there is no hearts-ease vvhere love is not mutual and reciprocal 11. It is the cause of all action and motion Parisius saith Omnis animae motus radix est amor Love is the root and principal of all the motions of the soul Quodlibet agens propter amorem agit quodcunque agit Aquin. Every vvise and free agent doth for love vvhatsoever he doth 12. Love is Lord of all Love of old vvas pictured vvith flowers in the one hand and a fish in the other to shevv that he is Lord both of Sea and Land And 13. It is svveet profitable and comfortable Love is like honey in bitter broth and sugar in sour vvine It is a rule to direct us a light to shevv us and a vvay to vvalk unto salvation and therefore full of profit comfort and sweetness 14. Love is the preserver of mankind for as a ship would perish without a Pilot as a City is in danger without a Magistrate as the world is nothing but
but never change without cracking such Lovers were Amian to his Ignatia Auficlius to his Canchia Amador to his Florida Leander to his Hero Pyramus to his Thisbe Theagines to his Cariclia and Erasto to his Persida The Jacinth if it be rubbed with lime is soon set on fire and hardly quenched the Adamant and the iron are soon joyned but hardly dissevered the coyn hath its stamp in a moment which cannot be taken out without melting the Turtle chooseth but never changeth the Swan once liking never leaveth and the Lyon after his first choice never covets a second chance Lamia a Concubine by no torments could be haled from the love of Aristogicon II. Some Lovers are false inconstant and faithless more brittle then a glass more wavering then a weather-cock more variable in thought then the Camelion in hue more changeable in deed then the Nightingale in voyce now loving now loathing now fire now frost hot at the first and as soon cold as hot Qu. 46. What is the nature of inordinate Love Answ 1. It makes men blind and dark in their judgements and is the cause of sin Genes 3.6 34.12 Judges 16.4 2 Sam. 13.2 1 Kings 11.3 2. It is the greatest plague as Miltiades the Athenian was wont to say that of all the plagues wherewith the Gods did afflict mortal men love was the greatest in that they sought after that as a heavenly bliss which at last they found their hellish bane 3. It is a small thing yet produceth great effects for as the least spark if it be not quenched will burst into a flame and little moaths eat thick cloth and Coneys in Spain and Moles in Thessalia did undermine two towns so love which secretly creepeth into the mind as the rust doth into the iron and is not perceived consumeth the body yea confounds the soul As the little grain of Mustard-seed in time becometh a tree and the slender twig which with the hand might easily have been pulled up comes to that greatness that it is requisite to bring an ax to hew it down so love at first may be easily prevented but being suffered a while is not easily razed 4. The nature of inordinate love is that it is more bitter then sweet Parrasius dravving the counterfeit of love painted her tickling a youth on the left side with a feather and stinging him on the right vvith a Scorpion meaning that they vvho are besotted vvith the sorceries of â—upid reap for one dram of gold a pound of dross and for one pinte of pure oyl a vvhole Tun of infectious poyson being a fading pleasure mixed vvith bitter passions and a misery tempered vvith a fevv momentary delights Hence the French say Au prix du mal a' amour tout autre mal est doux all sovvr is svveet being compared vvith the svveet sovvr of love Love is likened to the Fig-tree vvhose fruit is svveet whose root is more bitter then a Bitterns claw or to the Apple in Persia whose blossom savoureth like honey but whose bud is more bitter then gall or to a Labyrinth which leadeth us to as much pain and pains ar Sisiphus Tantalus and Ixion endure and undergo Qu. 47. What are the Causes of this evil and inordinate Love Answ 1. Sometimes a heart naturally lascivious and lustful for as the dropsie cometh from abundance of moisture so love many times springeth from abundance of lust 2. Sometimes laziness is the cause of love for as a lamp is maintained with oyl so love is nourished with idleness Otia si tollas periere cupidinis arcuâ— 3. Sometimes wealth and worldly abundance is the cause of this evil love for as the Cedar tree is without fruit and the grain sown in the sand withers for want of moisture so inordinate love without wealth and outward fulness doth frequently freeze whence we see that this vice is more frequent in great men then in mean ones 4. Sometimes quick nimble and ripe wits are the causes of this love for as the fairest blossoms are soonest nipt with frost and the best fruit soonest destroyed with Caterpillars so the ripest wits are most apt to be overthrown by love Or as the dry touchwood is kindled with lime and fire quickly consumeth flax so love entereth the sharp wit without resistance and is harboured there without repentance Qu 48. VVhom do men inordinately love Answ 1. Sometimes their wives 1 Kings 11 3 c. 2. Sometimes harlots Judges 16.4 3. Sometimes strangers for their beauty Gen. 34.12 And 4. Sometimes their kindred 2 Sam. 13 2. Qu. 49. VVhat are the Fruits and Effects of inordinate lawless and immoderate love Answ 1. Sometimes the death of others as Fabia the wife of Fabrias Fabricanus sell so deeply in love with Petâ—oninus Valentinus that in hope to enjoy him she caused her husband trayterously to be murthered for which she was hanged 2. Sometimes the loss of ones own life and that either by their own hands or by the hands of others I. Sometimes lustful love hath caused the loss of life by the â—oâ—â—â—rs own hand as Crates the Theban being asked What was the reaâ—iest remedy to quench love answered Hunger asswageth love and so also doth time but it these will not work the feat a halter will And I think 〈◊〉 â—ction hath an eye to this of some Peets who â—aign That in Lâ—ucadia there is a very high sleep Rock which is a notable remedy to asswage love as was experimentally proved true in and by Cephalus who for the love of Degonetes whom he loved without measure leaped from the top of the Rock Giddica the wife of Pomminius Laurentinus did so lasciviously dote on her son in Law Comminius that not able to train him to her will and perceiving that her husband knew of her loose affections she strangled her self II. Somtimes this unlawful love is the loss of life by the hands of others as appears in Fabia mentioned before in this same question 3. Another bitter fruit growing on the tree of lascivious love is loss of Wit understanding and reason A Counsellor of the Parliament at Grenoble being taken with the love of a married Gentlewoman and perceiving that notwithstanding all his suit and endeavours she slighted and contemned him he grew so careless of himself that he began to grow lousie and being strangely tormented with lice he grew mad and so dyed 2 Hist of France 1559. Francis Valeriolâ— in his Physical observations l. 2. obs 7. tels us of a rich Merchant who fell so strangely and strongly in love with a maid that he was transported beyond the bounds of reason became stark mad and so continued a great while notwithstanding all the physical means used for his recovery Propertius when he was in love said he was not himself but a shadow Socrates saith the love of beauty is the forgetting of reason because love is not to be supprest by wisdom because not to be comprehended with reason 4. Another effect is it
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
The Chiefest DIVINE VERTUES EPITOMIZED OR A compendious Treatise of the three Theological Graces Faith Hope and Charity By Richard Ward Preacher of the Gospel at Bushy in Hartfordshire Now abideth Faith Hope and Charity these three but the greatest of these is Charity 1 Cor. 13.13 Fides dicit Aeterna bona reposita sunt Spes dicit Mihi reposita sunt Charitas dicit Ego curro post ea Bernard LONDON Printed for Francis Tyton at the three Daggers in Fleetstreet neer the Inner-Temple-gate 1655. To the Worshipful and my truly Loving Friends and Parishoners Dr. Walker John Gale Esq Thomas Nichols Esq Mr. Thomas Gee Mr. William Baâ—ly Mr. Henry Hickman Mr. George Blackwell Mr. Thomas Hobson and his truly vertuous Mother Mrs. Barbara Hobson Mr. Robert Blackwell with the rest of my charge and Christian Congregation MUch Honoured and Kind Gentlemen and friends revolving many times with my self the unanimous entrance I had among you my peaceable continuance to this hour with you the experience of your love generally towards me when being disturbed by an unworthy person who endeavoured to sequester me not one inhaibitant in the whole Parish assisting him or giving his hand against me and your in these daies rare and singular freedom from division and distraction in point of opinion not so much as one in judgement declining the good old way of sound and solid Doctrine Pondering I say these things with my self I considered both How by way of thankfulness I might make them known unto others and also How I might testifie to the world my desire to recompence your love and for this double end I have presented this small Tractate unto you entreating you and all those who shâ—ll peruse it to consider seriously these five things First That the great aime and scope of a faithful Minister is the salvation of his people Rom. 10.1 Heb 13.17 whence they are said To save 1 Tâ—m 4.16 Secondly That a cordial and real love ought to be between Minister and People 2 Cor. 1.14 Those being as Fathers these as Children Judges 18.19 Gal. 4 19. Those being as Guardians these as Orphans thâ—se as Captains these as Souldiers those as Shepherds th se as their Flocks The inhabitants of Dalmatia in Sclavonia as they were by the Romans often subdued so they as often revolted and the last rebellion was raised at the instigation of one Batto a man very poâ—eâ—t with the People who having ten years together maintained the liberty of his Countrey at last broken and wearied by and with the forces of Germanicus and Tiberius he submitted himself unto the two Captains who asking the reason of his revolt was answered Becâ—use the Romans send no Shepherds to keep but Wolve to devoure their flocks Some souâ—diers once mutinying in their Captains tent and offering to go forth into the open field to fight it out their Captain laid him down upon the thresh ld with these words If you go forth it shall be by treading on your Geâ—erâ—l Thus such is the love of a good Minister to hâ—s people that he will expose his life to hazard and himself to death for their good and a religious Flock will not stick to do the same for a faithful Pastour Thirdly The Gospel hath the more free passage where such reciprocal affection is for love makes all things light and the pains undertaken for those whom we love is though great the better undergone Lâ—ve takes all things with the right hand and receives in good part what coâ—â—s from and is spoken in love Fourthly The true love of a Minister to his People is to their persons not to their sins Exod. 32.33 Rom. 9.3 2 Cor. 6.11 and that both in regard I. Of his Duty which is care of for and over them Acts 20.28 to reconcile fathers to their children Mal. 4. and God to man 2 Cor. 5.19 And II. Of Gods glory which will be advanced by their peoples conversion and holy conversation And III. Of their peâ—ples good who being â—â—â—verted reconciled unto God and devoted unto his service are happy here and shall be eternally blessed hereafter Fifthly Observe that a Ministers love to his people is best known and shown by these waies and means I. By preaching the mysterie of the Gospel unto them Rom. 16.25 II. By preaching rather profitable things then pleasant for as he is an ill Cook who rather dresseth such meat as will please the pallat then help the stomach and provides for hungry hearts rather Spice-cakes then wholsom food so he is no good Minister of Christ who in his Preaching seeketh rather to tickle mens phansies and please itching ears then to build them up unto a holy building III. By preaching according to the capacity of their Auditory Solomon saith concerning children Prov. 22.6 Hanoch lanagnar gnal Pi Instrue vel initiare puerum ad os Teach the child according to his capacity even as we feed children with such meat as they are able to disgest seting down before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain form of Doctrine Rom. 2.20 IV. By praying publikely and privately for them as Moses did Exod. 32. as the Priests were commanded to do Levit. and as the practise of the Apostles is frequently in their Epistles Hence Ministers are Types of Christ 1 John 2.2 V. By endeavoring that faith may be wrought in them not only an Historical saith as Caâ—dinal Ascanius Parrot could praâ—â— the Creed all over but a true and lively faith testified to be such by its works VI. By desiâ—ing and endeavouring that Religion may be propagated and the truth of the Gospel preserved to posterity this is done 1. By planting the Gospel by instruction and Doctrine 2. By perswading to the practise of the things â—aught and learnt 3. By commâ—tting to writing or publike view what is most necessary to be known and dâ—nâ— â—â—is the principal scâ—pe of our labour that our people should remember what we teach and hereunto writing or printing avails much Rom. 15.15 1 Cor. 4.17 2 Pet. 1.15 Wherefore seeing I can no way better express my love unto you then by endeavouring to the utmost that your souls may be saved in the day of the Lord and nothing being more absolutely necessary unto eternal life then these three amiable superexcellent and divine graces Pallas Juno and Venus or Faith Hope and Charity I have taken off the Veil and drawn aside the Curtain and exposed them to publique view that by a serious animadversion of the Doctrine thereof your judgements might be informed your affections enflamed and your conversations so religiously regulated that the end of your daies may bring you to the end of your hope the salvation of your immortal souls which is the earnest desire and shall be the hearty prayer of Gentlemen Your weak and unworthy Pastour R. Ward THE EPISTLE TO THE READER Christian Reader I Know a little door sutes best to a poor Cottage and as the French say Aun petit mercier
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.
1 Pet. 2.6 10. Sincerity 1 Tim. 2.7 11. Charity Tit. 3.8 12. Love unto God Gal. 5.6 1 Tim. 1.14 13. Love unto our brethren 1 Iohn 3.23 14. Unity and concord with the brethren Acts 4.32 Qu. 34. VVhat are the notes marks and signs of true Faith or by what signs or marks may true Faith be discerned Answ This question might be answered from the former but I will add thereunto That faith may be known by these and the like signs viz. 1. It enables us to resist sin Eph. 6.16 2. It makes us desire to be more fully assured of Gods favour and to be reconciled unto him Psal 31.16.84.5.106.4 3. It makes us desire to please God though we displease our selves Gen. 22.10 Hebr. 11.5 4. It doth in such measure purifie the heart from noisom lusts and affections that there is a continual fighting and striving against them 5. It makes us to long after Christ and a fuller tast of his sweetness Cant. 1.2 6. It works in us the sweet fruit of heavenly and spiritual joy Phil. 1.25 1 Pet. 1.8 7. It strives against doubting Iudg. 6.17 8. It makes us when we are not sensible of it to complain bitterly for the want of it Iohn 3.23 9. It makes us fervently seek to be settled in believing Psal 77.3 8 9 10. 10. It makes us careful to seek and search diligently for the sin which hinders the setling of our faith and to be industrious in our endeavours to expell it Psal 32.5 Hebr. 12.1 1 â—et 2.2 11. It makes us desire to perform the works of obedience not only in word but in deed also that is by a renewed changed and purified life and conversation that is I. It makes us obey God otherwise then we were accustomed that is in sincerity and singleness of heart by an universal and continual obedience with Love and delight therein And II. It makes us labour to find out all the relicks of sin and pollution and to approve and allow of none but to condemn and relinquish all 12. It makes us truly humble or true faith is known by true humility That true faith is and makes us humble appears two manner of ways viz. I. From these places Mich. 6.8 Zeph. 2.3 Math. 11.29.18.4 Eph. 4.2 And II. From hence because faith opens the eyes of the mind giving unto the Believer a double knowledge viz. First of his state that is it lets him see that I. The glory honour and the riches 〈◊〉 â—e world are but vain things and unable to save 〈◊〉 Prov. 11.4 And II. It discovers unto him his sins and takes off all figg-leaves of excuses And III. It lets him see that his own best righteousness is but but like a polluted ragg Eph. 4.10 And IV. It shews him that hitherto he hath been deluded by dreams And Secondly of his hope viz that I. He deserves nothing at Gods hands And II. That of himself he can do nothing that good is And hence he comes to be truly humble and lowly 13. The last sign of Faith is Love 1 Tim. 1.14 1 Iohn 3.23 Faith works by Love Gal. 5.6 and where there is no love there is no faith and where no true love no true faith and therefore we should examine whether we love God or not and that not only lightly in word but solidly in heart Qu. 35. Whether may Faith be without love or not Answ Bellarmine upon this question reports our division of faith into these three kinds thereof viz. I. Into an Historical faith II. Into a Miraculous faith III Into a Faith of promises which faith he subdivides 1. Into a general faith And 2. Into a particular and from this division of faith lays down this position concerning faith That the faith of promises may be without Love But this Division is lame for he should again have subdivided it into a true justifying faith and a false Temporary faith and then he had furnished us with this answer to his Thesis That the false Temporary faith of promises may be without Love but not the true Iustifying faith Qu. 36. How doth it appear that true Justifying faith cannot be without Love Answ From these and the like grounds and reasons I. Faith which is without the works of Love is false and dead Jam. 2.14 20. 1 Tim. 1.5 and therefore true faith cannot be without love II. To know God in Christ is to have true faith but none knows God in Christ but only he who keeps his commandments that is Loves for love is the summe of the Commandments 1 Iohn 2.4 and therefore true faith cannot be without Love III. To be in the light and to abide in the light is to believe and persevere in faith but none is in the light save only he who loves Iohn 2.9 And therefore true faith cannot be without Love IV. Every one who is born of God that is who is the Son of God loves God but every one who believes that is who hath true faith is the Son of God 1 Iohn 5.1 therefore he loves God but he who loves God loves also his neighbour vers 2. wherefore he who hath faith hath love V. He who believes abides in God and God in him is Love 1 Iohn 5.16 therefore he who believes loves and consequently faith is not without love VI. That which Christ puts as an infallible sign of a true Believer without which neither faith can be true nor any can be truly faithful cannot be separated from true faith but he puts love for an infallible sign of a true believer c. Iohn 13.33 Ergo. VII That which is alwayes effectual and works by love cannot be separated from Love but faith is such Gal. 5.6 Ergo. I conclude Fides sine delectione est fictio delectio sine fide est deceptio Faith is feigned without love and love deceived without faith Faith works by love take away love and farewell faith to believe and not to love is for the devil to love and to believe are for the true Christian Omni habenti fidem cum charitate dabitur spiritus gratiae abundabit in bono opere August Where faith is linked to love there grace is given to abound in good works where works abound to the glory of God there heaven is promised to the comfort of man Cum dilectione fides Christiani sine dilectione fides daemonis Qui autem non credunt Pejores sunt quam daemones tardiores August Serm. 10. de charit Qu. 37. Whether is faith or love the greater or better Grace Answ 1. Faith is the Prime grace If any object Love is preferred 1 Cor. 13.13 I answer love is there preferred before faith not as a more excellent grace in it self but in the use of it and that only in respect of men because it makes good works done to men profitable unto them and this is the Apostles meaning Answ 2. In some regards faith in some love may be said to be superiour greater and better as
for example I. Love is greater then the Miraculous Historical or Temporary faith 1 Cor. 13.1 2 c. 15.2 II. Love being an effect of justifying Faith is inferiour unto it and therefore when it is said to be greater we must not understand it as though it were the greater grace or vertue much less in regard of the act of Justification Love not Justifying but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double respect 1. In regard of more ample effects because faith profits a mans self but love transmits his effects unto others And 2. In respect of a longer duration in regard of the act thereof because love shall continue in heaven but not faith III. In many things faith is greater then love for 1. Faith is the cause of love Gal. 5.6 1 Thes 1.5 but the cause is greater then the effect 2. Faith is called our victory 1 Ioh. 5.3 so is not love 3. We are born again by faith we are made the children of God by faith and Christ dwels in our hearts by faith Eph. 3.17 4. We are justified by faith we please God by faith and as faith without love is dead so love without faith is sin Rom. 5.1.14.23 Qu. 38. How or by what means is faith begotten and confirmed Answ 1. By Christs own teaching and preaching Ioh. 4.42.16 30. 2. By his Miracles wrought John 2.23 3. By the grace of God Acts 18.27 4. By the teaching and testimony of others Iohn 1.7.4.42.19.35 5. By sensible demonstration John 20.27 6. By a serious consideration and observation of the written Word John 20.31 7. By the example of others or those who are over us 1 Tim. 4.12 8. By subduing and weaning our affections from all immoderate delights in and desires of the creature and by setting them upon heaven and heavenly things Col. 3.1 Phil. 3.20 9. By prayer unto God whose gift faith is Mark 9.24 Luke 17.5 10. By the Gospel preached by his Ministers and Messengers John 17.20 Acts 15.7 1 Cor. 1.21 1 Thes 2.13 Rom. 10.17 Qu. 39. How or by what means is spiritual assurance augmented and encreased Answ 1. I might answer this question from the former because Ex iisdem nutrimur ex quibus generamur we are fed and nourished by the same means whereby we are begotten Answ 2. But I will add a word or two I. Distress and danger is sometimes a means to encrease faith Crescit amor fidei quantum ipsa pericula crescunt the more true faith is exercised the more it is encreased II. Experience of former love and mercy is a means to encrease faith He who delivered me from the Lyon and the Bear will likewise deliver me from this uncircumcised Philistin 1 Sam. 17.34.37 III. The word of God and therefore we must both read and meditate thereof privately Psal 119. and also hear it read and preached publikely Iam. 1.18 c. 1 Pet. 1.25 IV. To purge and purifie the heart and conscience Jam. 4.8 by a constant examination both of our thoughts words and works by the Word of God V. By meditating seriously of these four things viz. 1. How true and faithful God is in all his Promises 2. How unspeakable the Love of Christ hath been and is towards his children 3. What experience the Saints have had of the care and love of God and Christ towards them 4. What sweetness there is to be found in Christ viz. in the fruition and possession of him in the soul by a lively faith Psa 34.8 VI. By an earnest endeavour to encrease in these three things 1. In knowledge and truth Eph. 4.15 Phil. 1.9 Col. 1.10 2. In internal fruits Rom. 15.13 And 3. In external fruits also both of holyness and righteousness 1 Cor. 15.58 Col. 1.10 1 Thes 3.12.4.10 VII By fervent and earnest prayer unto God Rom. 12.12 Cant. 1.3 5 8.8.6 7. Qu. 40. Because we affirmed the word to be both a means to beget faith and to encrease it and the Apostle Heb. 4.2 3. testifying that the word profited not some because it was not mixed with faith in those who heard it it may be demanded How doth faith prepare our hearing if hearing precede faith How can faith be a help unto hearing and hearing a means unto faith Answ 1. Most certain it is that faith comes of hearing or is begotten by it For I. By preaching the subject of faith is given that is God Christ the Promises and Salvation And These things by preaching are given to the understanding And II. Preaching doth excite the affections and that 1. By shewing us the danger wherein we are by nature through sin And 2. By propounding unto us Christ as the remedy against both the evil of sin and of punishment And 3. By awakening us from the sleep of sin Isa 58.1 And III. The co-operation of the holy Spirit is Promised in the right hearing of the word of God Answ 2. Although faith be begot by hearing yet both of them mutually help one another For I. There is a hearing which doth excite unto some certain seeds of faith as we see in the blind man Matth. 9.28 Zach. 8.23 Acts 8.6 And II. That faith doth desire to hear more and more fully Acts 13.42 yea the heart being once molified the hunger and thirst is encreased Ezek. 36.26 And III. Frequent and continual hearing augments and perfects faith e. g. Those of Antioch 1. Hear the word Acts 11.20 And 2. In some sort or measure believe it Acts 11.21 Then 3. They send for Barnabas and Paul Acts 11.22 25. And 4. By their Doctrine are confirmed in faith Acts 11.26 c. Therefore we must neither neglect faith nor hearing but I. Attend to the hearing of the Word And II. Believe what we hear from the word though we do not understand it And then III. Labour to understand what we believe And IV. Implore the aid and assistance of the holy Spirit that our hearing may be profitable and comfortable unto us I conceive I may safely thus conclude this Question An Historical faith whereby we bâ—lieve the truth of the Word and a diligent attending unto and upon the Word doth prepare us unto and is a Means to beget Justifying faith in us which being begot is by the same means nourished cherished and augmented Qu. 41. VVhat are the benefits excellencies fruits and effects of true Faith Answ 1. In general many rare fruits and effects of faith are declared Heb. 11. which because every ordinary capacity may with ease conceive perceive and take up I willingly omit 2. In general Faith is like to the Cocorenut-tree which grows in the Islands called Maldyva of the wood whereof they make their Boats of the leaves sails of the Nut-shell strings which serve instead of vails and of the kernel they make both meat and drink for faith lays hold upon promises whether temporal spiritual or eternal 3. The Benefits of faith either concern I. People for if they believe in the Lord they shall be established 2 Chron.
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
Sun is never without heat so love is never without works and well-doing 6. Love is like unto Compasses or Faith and Love make up a perfect pair of Compasses which can take up the true latitude of a Christian heart Faith is the one foot pitch'd in the center immoveably while love walks about in a perfect circle of beneficence and these two can never go asunder 7. Love is like Honor which varies it self according to the qualities of the persons Or 8. Like unto the Pourcontrel or Peak fish who becomes of the same colour the things are whereon it fastens so that a man may love divers persons with all his heart according to divers respects a father as a father a mother as a mother a child as a child a neighbour as a neighbour a friend as a friend c. This flame of love extends it self like unto the flame of a torch which lights many others without impairing his own light 9. Love is like dew for that as this falleth as well upon the low grass as upon the high Cedar the poor as well as the rich are subject to love and to be beloved 10. Love is like death for as death is the end of sin so is love because he who loveth God ceaseth to sin 11. Love is like the Sardian-stone for as it expelleth fear procureth mirth maketh bold and sharpeneth the understanding as Dioscorides saith so love bringeth joy joy expelleth fear and consequently maketh bold and valiant and whetteth the understanding to the contemplation of heavenly things 12. Love in many regards is like or may be compared to a vessel or â— soul repleat or replenish't with the love of God and Religion is like unto a vessel full of liquor For 1. As a full vessel will endure the fire whereas an empty one cracks or melts so the soul being empty of grace and goodness is broken by affliction but a heart filled with the grace of God will endure the fiery tryal II. As a full vessel is more firm and stable but an empty one less steady and more easie to be overthrown so a soul filled with Gods love is more staid and steady in good and the practice thereof then a heart void of love III. As a full vessel is in no part separated from the liquor it holds so a spiritually loving and religious heart is never separated from God in obedience IV. As the vessel and the liquor it holds are of the same figure or form so by a holy love we are made like unto God or after his image V As the full vessel sends forth liquor at every hole so he whose heart is filled with religious love is always speaking or uttering something that is good From the abundance of the heart the mouth speaks VI. As the full vessel being bent downwards towards the earth spills or sheds part of the liquor so those who lean and encline unto the world fall away quoad gradum in regard of some degree of grace received for a time VII As the full vessel will receive no other liquor except part of thâ—t which it holds be emptied out so the heart filled with the love of God will not admit of the love of the world or worldly things VIII As the full vessel being struck soundeth not so where the love of God is there affliction is undergone without murmuring IX As the full vessel becomes empty and runs out if there be any cracks or clefts therein so if the heart be not sincere but dissembling all shews or seemings of love will soon be lost X. As the full vessel holds and hath more within then is seen without so a heart filled with Gods grace and love cannot shew forth so much of goodness without as it hath within Qu. 11. How many sorts of love are there An. 1. I might with some divide love into these three sorts viz I There is a natural love this is that love whereby every thing hath an inclination to the like as heavy things naturally go down to the centre of the earth II There is a commanded love now this is that love whereby reason sheweth us some good thing to be loved and then our will commands us to love the same III. There is a love freely proceeding now this is when the affections make choise of God freely that is when they so consider his goodness that it breeds admiration in them and his beauty that it breads love in them and his sweetness that their desires are satisfied therewith and consequently they find nothing so worthy an object to be beloved as God who hath all these properties in him infinitely An. 2. To give a full answer to the question and a full division of love I say that there are thirteen sorts of love viz. First God loveth God i. e. I. â—od loveth himself II. God the Father loveth God the Son from all eternity and God the holy Ghost Heb. 1. III. God the Son loves God the Father and God the holy Ghost IV. God the Holy Ghost loves God the Father and God the Son Secondly God loves God and Man that is I. God the Father loves the Son incarnate or when he took mans nature upon him John 17.24 II. God the Holy Ghost loved Christ become man Thirdly God and man loves God i. e. I. Christ in our nature loved his Father And II. His holy and blessed Spirit Fourthly God loves man i. e. I. God the Father loves man John 3.16 and II. God the Holy Ghost loves him Rom. 15.30 Fifthly God and man loves man that is I. Christ loves his Catholique â—hurch Cant. 2.4.3.10 Rom. 8.35 Ephes 3.19 and. II. He loves his particular servants John 11.3 4.5.36 20.2 Sixthly man loves God that is I. Personally and thus he loves God the Father and God the Holy Ghost And II. Essentially and thus he loves God one in essence but three in person and that either 1. With a false and hypocritical love for his own ends and sake Or 2. With a true sincere and faithful love Seventhly man loves God and Man and thus I. Sometimes the Church is said to love Christ Cant. 7.12.8.7 2 Cor 5.14 and II. Sometimes his faithful children and servants are said to love him John 21.15 16. 1 Cor. 16.21 Phil. 1 23.3.8 Eightly Man loves man that is 1. Man loves himself 2 Men love men 3. Men love women 4. Women love women 5 Women love men FIRST man loves himself and that I. Naturally Semper tibi proximus esto Ego sum proximus mihi est vox naturae it is so natural for man to love himself that he needs no precept or command to do it And II. Sinfully every one hath two selves a self of nature and a self of sin and both must be denyed for Christ this we must ever cast away as a snare and that we must be ever ready to lay down as a sacrifice when Christ is pleased to set himself in competition with it SECONDLY men love
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
21.14 2. Not the righteous Iohn 15.16 3. Not those who rebuke them Prov. 15.12 Qu 31. Whom do men love which they should not Answ 1. Some love their enemies more then their friends 2 Sam. 19.6 2. Some inordinately love themselves 2 Tim. 3.2 3. Some love women lustfully whom they will not marry lawfully 2 Sam. 13.4 although this marriage had not been truly lawful 4. Some love those whom God hath forbidden them to love 1 Kings 11.2 2 Chron. 19.2 5. Some love strangers i e. idolaters Ierem. 2.25 Qu. 32. Whom do men love which they may out of a natural or with a moral love Answ 1. Some love strangers Deuter. 10.18 19. 2. Some love those who are under their charge 2 Cor. 7.3 Phil. 4.1 3. Some love their neighbours and acquaintance 1 Kings 5.1 4. Some men love their wives 1 Sam. 1.5 Hest 2 17. Prov. 5.19 Ephes 4.26 Colos 3.19 Note here two things viz. First why husbands must love their wives viz. I. Because wives should be as dear unto their husbands as the Church is unto Christ Ephes 5.25 II. Because in loving their wives they love themselves Ephes 5.28 c. Secondly observe how conjugal love is encreased viz. by bearing of children as Genes 29.32 whence they are called Pignora amoris the pledges of love 5. Some wives love their husbands Titus 2.4 6. Some parents love their children Gen. 22.2 44.20 and do truly shew their love by chastizing of them betimes Prov. 13.24 7. Some children love their parents Note here what is required of children in regard of their love unto their parents or their parents love unto them viz. I. It is required of them not to love their parents above or more then Christ Matth. 10.37 And II. Not to hate any of their fathers children because their fathers loves them more Gen. 37.4 And III. To love wisdom that so they may rejoyce their Parents Prov. 29.3 8. Some Magistrates love their people Agesilaus was fined by the Ephories because he had stoln away the hearts and won the love of all the Citizens to himself 9. Some subjects love their Rulers and this is of no small moment or consequence seeing as the French say L'amour des subjects est la ferme colomne d'un Prince The love of the subjects is the strongest pillar of a Prince 10. Some brothers love one another and some brothers love their sisters and some sisters their brethren A Persian woman being asked why she had rather save the life of her brother then of her own son answered Because I may well have more children but never more brothers seeing my father and mother are dead 11. Some masters love their servants and some servants their masters 12 Some Schoolmasters love their schollars and some schollars their School-masters Qu. 33. Whom do some love which they ought to love as a Theological duty or Whom ought we to Love Answ 1. We ought to love God the Father Deut. 11.1 Psalm 91.14 Rom. 5.5 and 2. God the Son Cant. 1.7.7.12 John 21.15 16. 1 Pet 1.8 and 3. God the Holy Ghost Rom. 15.30 4. The Church of Christ Isaiah 66.10 And men 5. Their enemies Exod. 23.4 1 Sam. 24.5 7. 26.5 30.11 and 6. Kings should love those who speak truth and right Prov. 16.13 and who are pure in heart Prov. 22.11 and 7. Ministers should love their flocks 2 Cor. 7.3 15.9.14.12.14 15. Philip. 1.7 8. 1 Thes 2.7 And 8. People must love their Pastors Gal. 4.14 15. 1 Thess 5.13 And 9. We must love the children of God 1 Pet. 1.22.2.17 that is I. All good men or all faithful ones in general 2 Cor. 7.15 Tit. 1.8 1 Sam. 18.1.20.17 18 22. Ephes 1.15 Col. 2.2 1 Iohn 4.7 and II. Those who have been converted unto God by us Phil. 12. III. Those in whom we see the sparks of grace shine and shew forth themselves 1 Sam. 2.26.18.5 Qu. 34. VVhat rules are worth observation in regard of Love Answ 1. As there must be in every triangle three lines whereof the first beginneth the second encreaseth and the third concludeth or perfecteth the Figure and without any of these lines there can be no Triangle so in Love there are three vertues I. Affection which draweth the heart II. Action and expression which encreaseth the hope III. Constancy which finisheth the work and without any of these vertues there can be no love Answ 2. Ovid de arte amandi gives three rules not much differing from the former Principio quod amare velis reperire labora Proximus huic labor est placidam exorare puellam Tertius ut longo tempore duret amor First find out one whom dearly thou canst love Then with entreaties seek thy love to move Lastly see constant thou in love do prove I. Make God and good the object of our love II. Labour to be good and by all diligent service and industrious endeavour to be assured of Gods love towards us in Christ And III. To be constant and immoveable in our love to God and good Qu. 35. How long doth true love last Answ Till death yea ater death Some Painters of old did draw on the borders of Cupids Robe Life and Death to shew that love remains both in life and after death God hath ordained that we who love shall have an end and that or those whom we love shall have an end and therefore our love must then and not till then have an end when both we and our friends are dead Vne parfaite amour dure eternellement say the French A perfect love doth last eternally and Le neud que l'amour joinct la mort ne peut deffaire the knot that love doth knit death cannot untie Scipio Affricanus esteemed so much the Poet Ennius alive that being dead he caused his picture to be set before his eyes as a memorial of his great love Plutar. When Cyrus went to overcome Babylon and was hindred by the river Euphrates a Knight whom the King entirely loved venturing into the water was drowned whereupon the King made a vow that he would make that great river passable on foot and accordingly parted it into 460 channels and so took the City For the most part that love which lasteth after death is begun betimes whence one saith Wouldst thou have love last even unto the tomb Then let it take beginning at the womb Qu. â—6 How many way doth Love cease Answ 1. Sometimes naturally when men dye Eccles 9.6 2. Sometimes impiously and enviously when men cease to love those who are become good whom they loved when they were evil 1 Pet. 4.4 3. Sometimes piously and religiously when men cast off the familiarity and acquaintance of Apostates and those who become wicked and enemies to the Church although they were intimate and familiar with them when they were professors and seemed outwardly religious 2 Tim. 3.5 Heb. 10 38. 1 John 2 19. Qu. 37. What or where is the Seat of Love Answ Love hath three
residences in corde in ore in apere in the heart by loving and affecting in the dead by well doing and relieving and in word by instructing and reproving Qu. 38. What are the Marks Signs and Properties of Love Answ As one knows not a Musician but either by his voyce or by the touching and handling of his instrument even so he cannot be reputed a true and perfect Lover except he make it known by the testimony of the true signs belonging to love These signs are 1. Love is full of fear Res est solliciti plena timoris amor Love that is dear Is full of fear The French say Amour ne fut jamais ou sans Peur ou saus pleurs Love never was without both fear and tears Love is full of fear that is I. Is afraid to offend the party beloved II. Is afraid to lose the love of the party beloved And III. Is afraid lest any occasion of difference should be given between him and his beloved Discipulus plus amat Christum quam timet gehennam Bern. The servants of Christ love him more then they fear hell and fear him out of true love 2. Another sign is this Love is always thinking pondering ruminating and remembring the party beloved Anima Amatoris est in re amata Aquin. the desire of the lover is towards the party beloved as the needle of the Compass is towards the north The soul of man entangled and set on fire with love dyeth in his own body and liveth in another Plato A man travelling into far forreign parts left his wife a precious jewel as a token of his love to remember her of him in his absence she loved often to look upon her jewel but forgot her husband her jewel was oft in her hand but her husband seldom in her heart and far from the desire of her thoughts this argued that she loved her jewel more then her husband for if the Passionate Lover sail love is his Pilot if he walk love is his companion if he sleep love is his pillow Pondus meum amor meus where we love there we like if it be earth there we rest if heaven thither we aim For where our treasure is there is our heart Mat. 6.21 Machina mentis est vis amoris Love draws us to our liking if heavenly upwards if earthly downwards 3. Another sign is this Love sings always loth to depart and cannot with any patience bear the absence or departure of the beloved We bewray out love more by grief in parting with any good then by our joy in partaking of it Love goes to love as school-boys from their books But love from love toward school with heavy looks Perdiccas for the love he bare to Alexander refused a great revenue in Macedonia following him in his wars in Asia Plutar. he would part with his possessions rather then the person of him whom so dearly he loved Quanto gratiorem experta est persentiam tanto molestiorem sensit absentiam Bern. 4. Another sign is this that the party loving cannot endure to hear the party beloved to be evil spoken of Men by duels and quarrels will hazard their lives to revenge a disgraceful word against themselves or their female Loves but can endure to hear God blasphemed without any rising of their blood at all which shews that most men love their lusts and themselves more then God Plato said The man who loveth with his heart neither in absence forgetteth neither in presence becometh negligent neither serveth for profit nor loveth for gain and finally defendeth the case of his friend as his own 5. Another sign is this love bewails the miseries of the party beloved according to that of Euripides That which with the heart is loved with the heart is lamented And 6. When we never think we love enough as the Papists say that Fryer Giles companion to St. Francis wept bitterly because Amor non amatur as the Author saith he could not love God so heartily as he was beloved of him And 7. Love me and love my dog a sign of love is to love those who are loved by the party who is beloved He who loveth the father will love the son he who loveth the King will love his servant and he who loveth Christ will love his members 8. Another sign of love is this the person loving will hazard yea lay down his life for the good or at the command of the party beloved When Dionysius the Tyrant said in the presence of Xenocrates to Plato I will cause some to cut off thy head Xenocrates said But they shall not except they take away mine first Eros the servant of Antonius having promised to kill his master when he requested him drew his sword his master remembering him of his promise and holding it as if he would have killed him turned his masters head aside and then thrust the sword into his own body Plutarc He who desireth clear water must dig deep he who longeth for sweet musick must strain Art as well as the strings to the highest and who seeketh to win or desireth to shew love must stretch his labour and hazard his life 9. Sympathy is another sign of love yea to love what the party beloved loves and to loth what he hates is one of the clearest arguments of love And 10. Another is to be constant in love notwithstanding all the denials delays and discouragements we meet withal for one may as soon go kindle fire with snow as seek to quench the fire of love with words seeing love is like a Spaniel who fawns upon his master when he spurns him away As the Hunter plyeth his hounds the Falkner his Hawk and the â—â—sâ—er his angle for getting the pain thorow delight of the pastime so the Lover in the prosecution of his love esteemeth all labours and troubles but trifles in respect of the hope of his amorouâ— harvest Substractio rei quam amas augmentatio desâ—derii est quod amas ardentius cares aegrius Bern. Denyal in love doth but sharpen the edge of desire and the lack of the thing beloved doth augment the love thereof for as the Abeston stone once kindled can never be quenched as the Griphon if he once soar into the ayr wil never come down without his prey as the flye Pyralis cannot live out of the flame and as the bird Trochiles cannot keep from the Crocodile so the heart once throughly heated with love cannot live without the thing beloved but doth pursue after it to the death Thus we see what the signs of love in general are Qu. 39. What are the Means unto Love Answ The Means are either ordinary or extraordinary I. The ordinary means unto love or to be beloved is to love Hecaton saith I will shew thee a means to get or gain love without herb medicine or enchantment Vt ameris amato amabilis esto if thou wilt be beloved love c. labour to be lovely How can
custody they are Gen. 39 21. 5. In his care to deliver and save them from and out of all evils Isa 63.9 Gen. 15.5 6 7. Psalm 37.39 6 In his raising up â—hrist to be a Shepherd unto them â—z k â—4 â—3 26 27 2â— 7. In his revealing of his will unto them Gen. 18.18 8. By his subduing of all their enemies Apoc. 3.9 9. By defending them against their enemies Isa 43.4.48.14 10. By giving them wise and prudent Princes 2 Chron. 2.11 9.8 11. By taking the wrongs done unto them as done unto himself Zach. 28. 12. By giving them favour in the eyes of their enemies Isa 66.12 13. By extending his own favour unto them Isa 44 3. Hosea 11.4 14. By his delight in them Numb 14 8. 15. By dignifying of them with the title of sons 1 John 3.1 16. By his sending his son into the world for them or by giving Christ unto them 1 John 4.8 9 10. Rom. 5.6 c. O Lord what is man that thou so regardest him Mittis unigenitum tuum immittis Spiritum tuum promittis vultum tuum Bern. in Cantie So God loved the world as he gave his onely begotten Son the Son sends the Spirit and the Spirit teacheth truth Qu. 57. Why doth the Lord thus love his children and people Answ 1. Because they are his people Nehem. 1.8 9.11 and 2. For his promise sake Nehem. 1.8 9 11. Qu. 58. Wherefore doth the Lord love or express his love to some people more then others Answ 1. Not for their multitude and greatness Deut 7.7 Nor 2. For their merit or goodness Hosea 14.4 Rom. 9 13. but 3. For his own Name and mercy sake Deut. 7.8 and 4. For his promise sake unto his servants Deut. 7.8.10.15 Qu. 59. What is the Nature of Gods love and loving-kindness unto his people and children Answ 1. It is an acceptable love unto them and more welcome then the former and latter rain unto the earth Hos 6.3 yea then the morning dew Hos 14.5 2. His loving-kindnesses towards them are many Psalm 25.6 Isa 63.7 3. His love towards them is good Psalm 6.9.16 And 4. It is towards them perpetual and everlasting Psalm 42.8.89.33 Isa 54.8 10. Jer. 31.3 or it hath been of old Psalm 25.6 or it is an eternal and immutable love Numb 23.20 John 13.1 5. It is a free love Hosea 14.4 5. Rom. 9.13 6. It is marvellous Psalm 17.7 Ephes 2.7 Tit. 3.4 7. It is extraordinary excellent Psalm 36.7 8. It is a perfect love he loving them as he loves his onely begotten Son John 17.23 9. It is better then life Psalm 63.3 10. It is an immense profound and infinite love Ephes 3 18 19. or It is a great love Joel 2.13 Jonah 4.2 Ephes 2.4 i. e. I. It is greater then the love of a friend to his friend for he gave his Son to dye for us out of his love unto us John 3.16 II. It is greater then the love of a mother towards her child Isa 49.14 15.66.13 III. It is like the love of a husband to his wise Isa 54.4 5. Qu. â—0 What are the Degrees of Gods love towards his children Answ These five I. He decreed before all times to save them II. In the fulness of time he gave Christ to be a Saviour unto them III. In his appointed time he justifies them reconciles them unto himself and pardons their sins before he reveals it unto them or assures them thereof IV. He then gives them a glimpse of his love when from or by the signs manifested in the Gospel they perceive that they are regenerated Then V. He gives them an open and clear vision 2 Cor. 3.18 that is he immediately speaks unto their hearts by an internal revelation his Spirit witnessing unto their spirits that he loves them as sons in Christ and will love them unto the end Qu. 61. What consolation may the faithful reap from Gods love towards them Answ 1. They may be comforted with this that none can curse them Numb 23.8 2. They need neither fear want nor enemies nor dangers Gen. 26.24 Iosh 10.8.8.1 10. Deut. 1.21 3. They may know to their comfort that they are blessed whom the Lord loves Psalm 145.5 7 9. And 4. That God will encrease his graces in them Psalm 115.12 14. â—nd 5. That he will give the earth unto them and prosper them Psalm 115.12.16 And 6. That he will heal their sins and backslidings Psalm 1â—3 2 3. Hosea 14.4 5. This Question may be much enlarged from Quest 56. Qu. 62. What means must we use if we desire that God may love or shew kindness either to us or ours Answ 1. We must pray unto God to do so Gen. 24.12 14. Psalm 119.76 2. We must labour to be of the number of his servants and children and not of the world Ioh 17. 3. We must pray unto him to enflame our hearts with his love 2 Thess 3 5. 4. We must be obedient to his law and commandments Deut. 7.12 13.11.1.13 Qu. 63. What may we learn from the Lords love and loving kindness towards his people or children An. 1. That it is a great judgement to have it taken away from us Jer. 16.5 2. That it cannot be made known in the grave Psalm 88.11 3. That it is shewed unto thousands Jerem. 32.18 4. That the mercies and graces we receive from God are not bestowed upon us for any merit of ours but for his own loving-kindness sake Psalm 119.88.149.159 Jer. 31 3. Hos 2.19 Amat Deus non aliunde hoc habet sed ipse est unde amet ideo vehementius amat quia non amorem tam habet quam hoc est ipse August Qu. 64. What is required of us in regard of Gods love and loving kindness towards us Answ 1. To love the brethren 1 Iohn 4.8 2. To love strangers Deut. 10.18 19. 3. To cast our care upon God 1 Pet. 5.7 4. To praise him and set forth his glory Deut. 26.5 10. 2 Sam. 1.27 28. Ruth 4.14 Psalm 13.4 13.22.24.115.12 18.103.1 4.138 5. To follow him Numb 14.24 Joshua 14.6 14. 6. To seek to know him and his love unto us and that with joy Deut. 12.7 Hos 6.2 3. Ephes 3 8. 7. To admire his love Isa 5.18 Rom. 5.6 7 8 11.33 8. To obey and serve him Gen. 12.1 2. Exod. 23.26 Iosh 24.2 4. 9 To hear him Deut. 15.5.6 10. To rejoyce in the Lord who thus loveth us Pâ—alm 5.12 11. To trust in him for his love and depend upon him Psalm 36 7.61.4 5.115 â— 12. 12. We must labour and pray for true wisdom that we may understand the loving kindness of the Lord Psalm 107.43.143.8 13. We must not conceal but make known unto others the Lords loving-kindness towards us Psalm 40.10.48.9.92.2 Isa 63.7 14. We must pray unto God to continue it both to us ours and all his Psalm 25.6.36.10 51.1 89 49.119.88.149 159. 15. We must always remember it and ruminate of it Psalm 26.3 16 We
must take heed that we lose not the love of God as the birds Ibes lose their sweetness when they lose their sight so we lose all peace and happ ness when we lose the sense and apprehension of Gods love towards us in Christ The Lizard hath this peculiar property that he is never in love which all other beasts are subject unto whereupon S. 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
must beloved in truth and verity He must have the heart as well as the hands Deut 6 5. the soul as wel as the body Mat. 22.37 he searches the mind so â—oon as the man 1 Sam 16 7 and will be worshipped within as well as without 5. We must love the Lord constantly and perseverantly never falling from our first love Rom. 8.35 39. Apoc. 2.4 6. With all our heart and with all our soul Deut. 13.3 Ephes 3 17. To love with all the soul is to love wisely to love with all the strength is manfully to suffer for truth to love with all our heart is to prefer the love of God before all other things The measure to be observed in loving God is to love him without measure for our love to our God should be in the highest degree and that both I. In regard of the Object or as they say Objective that is wishing greater or more good unto him then unto any And II. In regard of estimation or as some speak Appretiativè that is by preferring him and his will before all other things yea before our own life Mâ—t. â—0 37. Luke 14.26 yea so that we had rather choose to dye and to submit our selves to death then transgress the least of his Commandments And III. Intensively i. e. in regard of our most vehement endeavour in applying all our faculties to the love of God Deut. 6. â— Thus the Prophet David saith That he will love the Lord with all that is in him which our Savior Luk. 10.27 28. expounds thus We must love the Lord with all the heart soul mind and might that is First in general that there must be no part of us void of the love fear and honour of God but that all our zeal thoughts will study of the mind and labour of the body should tend unto the love service and honour of God and there must be nothing in any part of us which is not dedicated unto God But Secondly more particularly Deut. 6.13 it is said Thou shalt love the Lord with all thy heart soul and strength S. Matthew 22.37 saith with all thy heart soul and mind and S. Luke hath all Heart Soul Might and Mind I. Thou shalt love the Lord with all thy heart that is Thou shalt esteem and acknowledge him thy chiefest good V sin or With all thy heart that is with thy whole understanding without any errour August de doct Christ ca. 22. or with all thy heart that is wisely Bern. ser 20. sup Cantic II. Thou shalt love the Lord with all thy soul that is with thy whole will and purpose Vrsin or With all thy whole will without contradiction August de doct Chris ca. 22. or sweetly and with joy Bern. ser 20. s Cantic III. Thou shalt love the Lord with all thy strength or might that is all thy actions both external and internal must be conâ—ormable and agreeable to the will and law of God Vrsin or With all thy strength i. e. so valiantly couragiously and constantly that we neither be subdued by deceit nor seduced by allurements nor dejected by injuries and afflictions Bern. ib. IV. Thou shalt love the Lord with all thy mind and thought that is thou shalt always intend to think and meditate of God that thou mayest both know him and love him the better Vrsin or VVith all thy mind i. e. with thy whole mind without oblivion August Qu. 76. VVhether are we to love God more for the moe benefits he bestows upon us or not Answ God is to be loved though he should give us nothing but correction as a good child loveth his father although he correct him But when it is said VVe are to love God for his benefits this word FOR denotes not the final cause here but the moving and therefore Augustin in Johan ser 3. saith It is a good thing for a man to think upon Gods benefits that he may be stirred up by them to love â—od but to love him onely for himself and not for his benefits Qu 77. Can we by nature this love God Answ No for by nature we rather hate him That we cannot by nature love God appears thus I. Nature is so wholly corrupted and depraved that we are prone unto every evil thing but averse from every thing that is good Jer. 3.12.14 II. The love of God is a spiritual work and that a hard one and consists not in word or countenance but in internal and ineffable joy Psal 42.1 63.1 Cant. 5.8 III. The love of God requires self denial which is a duty not to be performed Viribus naturae by the power of nature Eph. 2.3.5.17 Heb. 10.36 1 Pet. 41. 1 John 2.16 17. Qu. 78. VVhether is the love of God or of our neighbour one sort of love or not Answ It is one sort of love for the formal object of our love in this life is God because all things are reduced to God by love and the material object of our love is our neighbour and these two make not two sorts of love but one for as there is but one Spirit though diversity of gifts so there are two precepts and but one love 1 Corinth 13. Qu. 79. VVhat things are contrary to the true love of God Answ 1. The casting away of Gods love or the contempt and hatred of God as the avenger and punisher of sin Inordinate love of our selves or of other creatures viz. when we prefer our own lusts pleasures wills and lives before God and his will and will rather offend him then part with them 3. A feigned love of God viz. when we seem through hypocrisie to love him but indeed do not Mark 7.6 Qu. 8â— VVhat are the Impediments of the love of God or VVhat things hinder us from loving him An. 1. The love of the world James 4.4 1 John 2.15.3.17 2 The want of love to our brethren 1 John 4.8 19 20. 3. The love of sin Psalm 52.3 4. The love of our selves 2 Tim. 3.2 5. Idolatry Hosea 3.1 6. Drunkenness Hosea 3.1 7. Pleasure Hosea 3.1 Qu. 81. By what means may we attain unto this love of God or How may we be enabled to love him An. 1. The Author hereof is the Author of all good viz. God who works this love of himself in our hearts by his holy spirit Deut. 30.6 Rom. 8.28 2 Cor. 13.11 Phil. 1.9 1 Tim. 1.14 2 Tim. 1.7 1 Pet. 1.22 An 2 The means which the Lord useth for the begetting of love in us towards his Majestie is the revelation of his love towards us 1 John 4.10 whence the Saints are called Beloved Rom. 1.7 Col. 3.12 and therefore we should meditate of this infinite love of his towards us John 3.16 Rom. 5.6 7 8. An. 3. The means which we must use if we desire that the love of God may be wrought in our hearts are these I. We must learn the sweetness of God and labour to taste how good and gracious the Lord is Psalm
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
them better then their bodies this is the best love and this self-love is peculiar to the righteous and is grounded upon a truth and fixed with wisdom and pious prudence Thus we are commanded to love our neighbour as our self that is we must love him cordially and truly and express our love unto him in the best kind loving his soul more then his body Answ 4. There is the love of a mans self which is common to all both good and bad For the confirming and understanding whereof observe That â— man is said to be something two manner of waâ—s I. According to his substance and nature and thus all men know what they are that is that they consist of a body and a soul and according to this knowledge of themselves they love themselves in desiring the conservation of themselves and their own being Thus both good and bad naturally love themselves and that without sin for Omne appetit praeservationem sui And II. A man is said to be somewhat according to the principal thing in him and thus men do neither always know themselves to be what theâ— are nor love themselves as they ought The principal thing in man is the reasonable soul and the next thing thereunto is the sensitive and corporeal nature the first is called the inward the second the outward man 2 Cor. 4 16. Qu. 95. Because our Saviour saith Luke 10.27 28. We must love our neighbour as our self it may be demanded How doth a man love himself Answ 1. Not feignedly or with the tongue onely but truely heartily and in work as well as word 2. Not frigidly nor coldly but zealously and fervently 3. As a man seeks diligently for that which may be for his own good or gain but carefully avoids that which is evil or which may turn to his hurt so should we do for our neighbour 4. As we love our selves constantly and are not weary of doing good unto our selves although we see many vices and evil habits in oor selves so we must not cease to love our brethren although there be in them something which deserves hatred rather then love 5. As we wish well unto our selves for our own sake and not for the sake of others so should we love our neighbour not for our benefit or profit but for his own 6. As we would be done unto by others so should we do unto others e. g. I. Would we that others should supply our wants when we are in need then let us do so unto our neighbour when he is in want and we able to supply him II. Would we have others candidly to interpret all our actions and words then let us do so unto our neighbour III. Would we have others to pardon us when we have injured or offended them then let us do so unto our neighbour IV. Would we be helped by the prayers of others then let us help our neighbour with our prayers Qu. 96. Because it was said before Quest 94. That men oftentimes love themselves so as they should not it may therefore he demanded Whether the love of God and of our selves be contrary one to the other or not Answ Man is considered in a fourfold estate I. In his innocent estate and so to love God and himself were the same For when man loved God in his innocent estate and then loved himself it was but a reflex of the love of God and but one love with it II. In his corrupt estate and so to love God and to love himself are contrary Rom. 1.30 2 Tim. 3.2 III. In his regenerate estate and thus to love God and to hate our selves are not directly contrary but sub-contrary for by this hatred is onely understood self-love hatred not being properly taken here which maketh the subcontrariety As the Lord in regeneration doth not extinguish but well order the affections so he doth not in those who are regenerated take away the love of themselves but onely moderateth that love and so to hate themselves signifies onely to love themselves less then God as Gen. 29.31 it is said Jacob hated Leah that is he loved her less then Rachel IV. In his glorified estate and so to love God and to love himself shall be one love again Qu. 97. What is the nature of self-love Answ 1. To wish better to a mans self then to others or to desire and endeavour to raise themselves above others though by an indirect way Titus Livius saith That the Romans were offended because Appius Claudius had chosen himself of the Decemviri and Lucius Furius Camillus to be Consul and so the Cardinals disagreeing about the choice of a Pope gave way to John 24. to appoint whom he pleased who chose himself this is the natural property of self-self-love 2. The nature of self-self-love is to like themselves best The people of Chinâ— having thin beards short nâ—â—es little black eyes and wearing long garments when they would describe a deformed man they paint him with a short habit great eyes a broad beard and a long lose Thus as there is no creature that more fervently loveth her young ones then an Ass and an Ape so many unlearned Ideots tainted with this vice of self-self-love do more esteem their own vanities and scurrilous pamphlets then the grave learned and elaborate Works of others Qu 98. VVhat evils proceed from self-self-love Answ These two great ones I. It makes a man hate God And II. Good men It is a rule in the School that Amor est odio prior odium ex amore oritur Thom. Aq. sum part 1. 2. qu. â—9 art 2. Love ever goeth before hatred and all hatred springs from love Therefore do wicked men hate God and his law because they love themselves and their corruptions which God by his Law doth cross controul and endeavour to curb and Plutarch de irac colub well observes that men are many times eager against some whom they either deem or would have deemed delinquents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather out of self-love then any hatred of evil because they stand in their way or in their light in regard of their ends and interests or because they oppose and thwart them in some corrupt courses that they are strangely addicted unto Qu. 99. Whom should we love besides the Lord and his Christ Answ 1. Particularly all those who are our brethren in the Lord or who are truly religious 1 John 2.9.3.10.4.20 Note here which is the true respect of love or for what respect chiefly we must love our brethren First in general we must love the faithful for Gods sake or love of the Lord in them Secondly more particularly from Mat. 10.41 we are taught to love them for a threefold respect I. Because they are Prophets and thus we must love them for the words sake which they bring or at least which they profess II. Because they are righteous and thus we must love them for that sanctity purity and integrity which we see in them III.
heart towards others declaring it in words behaviour and duties convenient and requisite Or It is the work of the Spirit in our hearts whereby we are moved to wish well and to do good unto our neighbours to the utmost of our power when they stand in need of our help in the name of God and Christ or according to Aristotle it may be defined thus To love our neighbour is to will all that which in our judgement we esteem good unto him and to the uttermost of our power to procure it for and unto him Qu. 108. Why must we Love our neighbour or brethren or be charitably affected towards them Answ The reasons hereof are many whereof the first is taken from God I. Because we are so commanded by him from the beginning 2 John 5 II. Because God takes notice of it Apoc. 2.10 III. Because this lesson is taught us by God 1 Thes 4.9 IV. Because Love is of God 1 John 4.7 V. Because God our Father hath Loved us 1 John 4 11. VI. Because we provoke God to leave us if we will not love our brother Memorable to this purpose is that story which is recorded of Nicephorus Metaphrast in Niceph. Mer. who being brought to the place where he was to receive the Crown of Martyrdom and seeing Sapritius between whom and him there had before some bitternesses and enmity broke forth fall down before him and beg a Pardon and reconcilement was so much elated with this glory of Martyrdom and his heart did so rise against him for former injuries that uncharitably he disdained to admit of any reconciliation In punishment of which uncharitableness he lost his whole hope and victory for the Spirit of God forsook him and he apostated from the faith so that it appears that Love and Charity is justly esteemed the form of Martyrdom The second reason is taken from Christ First Because Christ hath commanded it John 13.34 Secondly Because Christ hath Loved us Eph. 5.2 Thirdly Because Love to the brethren is the chiefest office of a Christian or of him who by covenant is engaged to the profession and service of Christ for I. This is a note of a disciple of Christ as follows afterwards II. It is a sign of the Lords paternal Love unto us III. It is a sign that we Love God 1 John 4.10 IV. It is a sign that we are sensible of our communion and concorporation with the faithful V. Because we are a people separated and set apart for the service of God and therefore must Love our brethren either in or for God VI. Because we are hated of the world and therefore had need do that which is acceptable unto God VII Because we are united unto Christ and therefore we should be one in Love with all his The third reason is taken from the excellency of Love because Love is the fulfilling of the Law and the end of the Commandments Rom. 13.7 8. Gal. 5.14 1 Tim. 1.5 The fourth is taken from others because thereby we shall give a good example unto them 1 Tim 4.12 2. Tim. 3 10. The fifth is taken from our brethren themselves because this is the principal debt we owe unto them Romans 13.8 The last reason is taken A signo and that both Negatively or Privately and Affirmatively First Negatively if we do note Love our brethren it argues these things I. That we yet abide in death 1 John 3.14 II. That we do not love God 1 John 4.20 21. III. That iniquity abounds in us when love waxeth cold Math. 24.12 IV. That we know not God 1 John 4.8 And V. That we are not of â—od 1 John 3.10 Secondly Affirmatively if we do truly love our brethren then I. It will be an argument unto us that God dwelleth in us and that his Love is perfected in us 1 John 4.12 And II. That we are the Disciples of Christ John 13.35 III. That we are of the truth 1 John 3.18 19. IV. That we are heirs of salvation not of perd tion 1 John 3.14 And V. That we are born of God and know him 1 John 4.7 Qu. 1â—9 Why do men Love men Answ 1. Some love men for their Poetry Thus Sciâ—io Affricanus loved Ennius and Augustus the Emperour Virgâ—l 2. Some love men for their Oratory thus Pomponius Atticus loved Tully thinking himself happy when either he was in his sight or his books in his bosom 3. Some love men for their skill in painting engraving carving c. Thus Alexander loved Apelles and Lysippus forbidding all to draw his picture save Apelles and to cut it in brass except Lysippus Curtius 4. Some love men for their careful tuition of them and diligence in their good education thus Alexander loved Aristotle many Schollars their Masters and many good hearers their Ministers 5. Some love men for their former care love and kindness unto them Valerius servant to Panopion hearing that certain souldiers were come unto the City of Rheatina of purpoose to kill his master he changed apparel with his master and conveyed him away suffering himself to be slain in his masters bed for the great love he bare him his master having formerly used him more like a son then a slave 6. Some love men for their grace and goodness or because they see as it were the image of God in their face thus men love the Lords faithful ones as such 7. Some Love men for their strength courage magnanimity and resolution thus Alexander crowned the tomb of Achilles and Hephestion that of Patroclus for their valour 8. Some love men for revenge and cruelty Timon of Athens called M santhropus a hater of men loved none but only Alcibiades and him he loved and once kissed because he saw in his face the destruction of Athens Plutar. 9. Some love men for their filthy lust and lascivious life Caelius cap. 30. li. 8. reports that Bagoas the Eunuch was much endeared unto and highly beloved of Alexander the great for no othâ—r cause but that there was some brutsh and unnatural congress betwixt them Qu. 11â— How many waies do men Love others Answ An Auâ—hor which I have read answers There be five waies of loâ—ing one another whereof one is praised three dispraised and one neither prâ—ised nor dispraised I. Some love their neighbour for Gods sake and thus good men love all men II. Some love their neighbour for natural affection because he is his son brother or k nsman III. Some love their neighbour for vain-glory that they may be commended and esteemed for so doing IV. Some love their neighbour for covetousness aâ— when men flatter some and pretend a great deal of love unto them hoping to be enriched or promoted by them V. Some love for sensual lust and appetite as some men love women and some men for their bellies or gluttony and drunkenness Of these The first is spiritual therefore praise-worthy The second natural therefore deserves no praise The third fourth and fifth sensual and carnal and
things which are most near unto us 1 Tim. 5.4 4. We must love Parents more then children in those things which ought to redound from the effect to the cause of which kind are honour estimâ—tion reverence thankfulness and the like 5. We must love children more then Parents in those things which ought to be derived from the cause to the effâ—â—t of which kind are maintenance advâ—nâ—â—menâ— â—â—â—cation and the like 6. We must love husbands and wives more then either Parents or children in those things which belong unto the society and union of this life Gen. 4.24 Matth 16.5 7. We must love those who have deserved well of us more then others and amongst those we must love them most who have communicated spiritual things unto us Gal. 6.6 Qu. 117. What are the steps and degrees of true Christian love Ans 1. We must love some for God and thus we are commanded to love strangers and enemies Exod. 23.4 Deut. 10.18 19. 1 Sam. 24.5 7. 2. We must love some in God and thus we are commanded to love the faithfull Rom. 12.9 10. 1 Pet. 2.17 3. We must love the Lord for himself that is simply by himself and according to all the parts of love i. e. with the affection of good will with the desire of union with a most contented yea joyful acquiescing in the fruition of him and all this in the highest degree Qu. 118. What are the fruits and effects of true Christian love and charity towards our brethren Ans 1. It will cover a multitude of sins Prov. 10.12 1 Pet. 4.8 2. It will be a means to keep a man in the light and to preserve him from all scandals 1 John 2.10 3. It is a sure sign unto us that God dwelleth in us and that his love is perfected in us 1 John 4.12 4. It confirms us in an assuranâ—e of glory 1 John 3 14. This question may be much amplified and enlarged from Quest 113. and 114. Qu. 119. By what Means may we obtain love and kindness from our brethren Answ 1. By making a Covenant and league of amity with them 1 Sam. 20.14 15. 2. By being kind unto them Gen. 21.23 Josh 2.12 1 Sam 15 6. 3. By being loving and kind unto those whom they love 2 Sam. 2.5.6 4. By fair and gentle entreaties Gen. 40.14 John 2.12 5. By covering their trespasses and transgressions Prov. 17.9 6. By forgiving them their debts Luke 7.47 7. By a friendly rebuking of them Prov. 9.8 8. Aristippus saith a means to preserve love between us and our neighbour is this Haunt not too much thy friends house for that engendereth no great love neither be long from thence for that engendereth hate but use a mean in all things Neither be too troublesome unto nor too great a stranger from thy friend and neighbour Qu. 120. What are the Impediments of true Love and Charity or what things hinder us from loving our neighbour Answ The causes hindring this love are either internal or external First The Internal impediments are I. A natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or coldness or want of affection there are some who care for none II. Self love some love themselâ—es so much that they cannot love others at all as they ought III. A proud affection towards a mans own will or a supercilious wilfulness for he who adores and deifies his own will as his God can never love his neighbour IV. Suspition jealousie and doubtings that our neighbour loves not us at least not truly but only for his own endâ— V. Want of patience a peevish passionate impatient and angry man cannot as he ought love another Secondly The external impeâ—iments of Love between neighbour and neighbour are either in others or our selveâ— I. The Impediments of Love in others are 1. Whisperings and tale-bearings Busie-bodies and carriers of tales are oftentimes the Devils instruments for the kindling of hatred and cooling of love between friend and friend 2. Evil counsellers many by perswading urging and solliciting of others unto hatred and revenge do hinder love betwixt neighbour and neighbour II. The Impediments of love in our selves are 1. Our injuring and wronging of our neighbour 2. Our carelesness to provoke and incense them 3. An aversness from reconciliation for if a man abuse and wrong his neighbour if a man be careless of his carriage towards his neighbour never regarding whether he give him just cause of distaste or not and if a man refuse to be reconciled unto his neighbour when some breach hath been made between them there can be no true love or charity Qu 121. Who are too blame in regard of brotherly love and charity Answ 1. Those who would not be beloved Cepariuâ— telâ— us of Gonzaga the â—esuite vita ejus â—46 that he was sorry if any body loved him To be free from love is strange but to think scorn to be beloved is monstrous And 2. Those are too blame who will love none but those who love them Mat. 5.46 And 3. Those who hate those who love them Psalm 109. 4 5. as Tereus did Progne Minos did Scylla and one of the Sabins did Tarpeta And 4. Those who love men better then Christ Dr. Ruy Lopez being accused for undertaking to poison Queen Elizâ—beth answered with oaths and execrations that he never intended any hurt to her for he loved Queen Elizabeth better then he loved Jesus Chr st Amongst these they may be ranked who are more careful to please men out of their love unto them then to please Christ If a Prince were to come to a subjects house what painting what paving what flourishing with flowers what perfuming with smels what tâ—â—mming of apparel what garnishing with Jewels no cost too costly no pains sufficient Quicquid ergo non vis inveniri in domo tua quantum potes ut non inveniat Deus in animae tua August de temp Are we so conceited of our house and so curious of our apparel against the coming of an earthly Prince oh how provident shouldst thou then be of thy soul and careful of thy body for the entertaing of the Lord of glory Shall not the Prince see a cobwep in thy house and shall God behold sin in thy soul shall not he see a spot in th garment and shall God behold filthyness in thy body Certe non amant ille Christum qui aliqu d plus quam Christum aâ—â—nt August Those who either love men or sin more then Christ are much too blame and unworthy of Christs love 5. Those are faulty who love none affectionatly Bias the Philosopher gives this counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so love as though thou wert immediately to hate so hate as though thou shouldst shortly love but Scipio could never believe that ever this was the speech of a wise man because according to this rule or advice we must never Love any heartily 6. They are too blame who have minds evil affected towards the people and servants of Christ
Acts 12.2 And 7. They who love their brethren only for their own base ends Gal. 4.17 Qu. 122. What is required of us in regard of the Christian Love and Charity of others towards their Brethren Answ 1. To give thanks unto God for them Eph. 1.15 Col. 1.4 2 Thes 1.3 2. To imitate them 1 Tim. 4.12 2 Tim. 3.10 Qu. 123. What is our duty in regard of Christian Love and Charity towards our brethren or what is required of us in regard of Christian Love and Charity Answ 1. To follow after it 1 Cor. 14.1 2 Iâ—m 2.22 2. To let all our actions be done with it 1 Cor 16.14 3. To put it on Col. 3.14 4. To provoke one another unto love Heb. 10 24. 5. To speak the truth in Love Ephes 4.15 6. To labour to edifie our selves in love Eph. 4.16 7. To continue in faith and charity 1 Tim. 2.15 or to abide in love one towards another Heb. 13.1 or to be always paying of this debt one to another for love is a debt which we must be always a paying where it is due and yet never so pay it that we owe it not Qu 124. How doth it appear that our enemies are to be loved Ans 1. From Lev. 19.17 18 where three things are laid down I. We must reprove our enemies and not suffer them to sin II. We must not avenge our selves upon them III. We must not remember the injuries they have done us And Ans 2. It appears from Rom. 13.9 12.20 21. whereupon Augustine saith de doctr 1.30 that this precept of loving our enemies belongs unto all Qu. 125. To love is to esteem as a friend how can this then pâ—ssibly agree w th an enemy for to be a friend and an enemy are contraries Ans We must not hold any man our enemy but every one our brother friend or neighbor This is taught us by the parable of the man who was wounded betwixt Ierusalem and Iericho the conclusion whereof is that we must hold every man our neighbor and none our enemy Luke 10.31 c. Yea in the Gospel we are taught that all men are our brethren either 1. By regeneration or creation Or 2. In deed or in hope Or 3. â—n the Lord or for the Lord and therefore none are to beheld as enemies Qu. 126. How are we to love our enemies A s 1. I may answer â—hat our enemies are to be considered three manner of ways First as our private enemies Secondly as â—ods enemies viz. those who sin against the holy Ghost Thirdly as his â—â—â—ches enemies who persecâ—â—â— the 〈◊〉 thereof To apply this to the qâ—â—st on propounded I say I. We must always distinguish betwixt our own prâ—vate câ—use and Gods and his Churches cause II We must distinguish always betwixt the persoâ—s of wicked men and their actions III. We must lâ—ve ouâ— private enemies although they have wronged us 〈◊〉 we must lo e their persons not their â—ins and we must pray against their sins not their persons 2 Sâ—m 5.31 Acts 4.29 IV. We must he ready to help our private enemiâ—s with temporary thing when they are in neâ—d uâ—â—ess those th ngs b â—urt â—ll unto them but it thâ—â—â—e enemies to the Church we â—re not tâ— supply their wâ—â—ts unless we have some probâ—blâ— hope by that means to draw them to the Church V. If the persons sin unto death 1 Ioh. 5.19 then we are to pray not only against their actions but against their persons also IV. Because few have the spirit to discern these we should apply the imprecations used in the Psalms against the enemies of the Church in general Or Ans 2. I may answer this question Affirmatively and Negatively First affirmatively we must love our enemies thus I. As they are men and so flesh of our flesh II. As they are our enemies we must not covet or desire to be avenged of them yet III. â—e may lovingly reprove them for their amendment Secondly Negatively thus we may not love them viz. I. As wicked men lest so we be found to love wickedness which God hates Nor II. As the enemies of God Psal 139.21 22. Nor III. Must we love them unto death that is so love them that our love be a means to bring them to perdition i. e. we must not flatter them in evil but labour by gentle reproofs to reduce them from their errors Qu. 127. Why must we love our enemies Answ Because it is a probable Aâ—guâ—eâ—t that we are more then natural for a man 〈…〉 naturals may love his friend but it argues an Angelical and Evangelical nature to love our enemies indeed the light and Law of nature doth teach this lesson to some but it is only to a very few as Phocâ—on after he had done many notable Services for the Athenians was put to death by them and a little before his death he charged his son never to wish ill to the Athenians for what they did to him 2. Because we shall astonish our adversaries when they see our patien e and thereby they will know that we seek another life enduring all the troubles of this â—o patiently and consequently they will â—â—â—â—by be moved to abstain from injuring of us Iâ—â—câ— dilâ—gere â—â—â—m cum si vis â—avere inimiâ—um Augustâ—n Psal 99. the means to be preserved from enemies is to love and pardon enemies 3 Because they are procurers of great rewards for us they being truly blessed who suffer for righteousness sake 4. Because it shews that there iâ— in us a great measure of love unto Christ when we are contented to endure reproaches for his sake 5. Because they occasion excellent virtues in us for tribulation brings forth patience c. Rom 5.3 6. Because they are but Gods instruments whereby he doth either chastise or prove us 7. Because herein we shall imitate our God who is an exemplar hereof unto us Matth. 5.45 8. Because otherwise we cannot love God 1 Ioh. â— 20 9. Because otherwise we have not the Spirit of God 1 John 4.7 10. Because the bond of peace is to be preferred before all outward things and therefore we must suffer any thing rather then dissolve and break it 11. Because if there were any cause why we should hate any it were for their hatred of and hostility against us but this is no cause of hatred seeing we are to look upon God not man and therefore for his sake we must wish them well who wish us evil we must love and be friends to our enemies praying for and not cursing of them who do despightfully use us Qu. 128. What are the Degrees of this love of our enemies Answ The Schoolmen observe a threefold degree thereof for I. They say there is a common love which is indifferent or communicable or to be shewed both to friends and enemies and all alwaies II. There is a particular love which is to be exhibited and shewed unto our enemies in the time of need III. There is