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.
a special gift of working Miracles or a certain perswasion springing from a special revelation and promise of God whereby a man firmly believeth that some extraordinary and miraculous work and contrary to nature shall come to pass by Gods power which he hath foretold or would have to be done in the Name of God and Jesus Christ Fourthly there is a Justifying Faith which is either I. Weak Mat. 6.30.8.26.14.31 Rom. 14.1 or II. Strong Mat. 8.10.9.2.15.28 Acts 6.5.8 Rom. 4.19 20 Heb. 10.22 What this Justifying Faith is is shewed in the next Question These four sorts of Faith differ thus the Miraculous Faith and the Temporary the wicked may have the Historical the Devils have and the Justifying only the Elect and faithful have Answ 2. I might answer That Faith is only twofold False and True I. There is a False Faith which is threefold Temporary Miraculous and Historical of which in the former answer II. There is a True Faith which is twofold Imperfect and Perfect First there is an Imperfect Faith which is either I. In knowledge when a man believing and holding the foundation of the Love of Christ and Religion is ignorant in the rudiments and particular grounds of Religion And II. In certainty when a man hath some probable perswasion and comfortable hope of his good condition but yet dare not certainly conclude of the certainty of his salvation Secondly there is a Perfect Faith and it is either I. Perfectly Perfect viz. when knowledge and assurance being absolutely compleat and perfect begets a hope without any doubting or an assurance never to be shaken by any temptation or tribulation at all or II. Imperfectly Perfect viz. when that confident assurance which a man sometimes hath is at other times shaken by affliction and temptation although never finally or totally destroyed Job 13.14 â—5 Rom. 8.38 2 Tim. 4.8 Note here these three things 1. The Perfectly perfect Faith was never in any save only in Christ 2. The imperfectly perfect Faith hath been and is in many and all true Christians should labour for it 3. The imperfect Faith may be in the Lords younglings and babes who are but newly regenerated Qu. 2. What is Faith or true Justifying and saving Faith Answ 1. For the answer hereof I will lay down these several particulars First Faith or believing follows illumination and the opening of the eyes as Numb 24 16. Ioh. 3.19.9.39 Acts 9. Secondly Faith is a habit or quality wrought by the holy Spirit Rom. 5.5 Eph. 1.13 whereby we are enabled to comprehend Christ Phil. 3.13 that is the Love of Christ Eph. 3. â—8 whence comes the act of confidence and assurance Eph. â— 12 and therefore to those who demand unde from whence Faith is we answer from heaven Joh. 3.27 Jam. 1.17 Thirdly Faith gives a new mind and a new life Gal. 2.20.5 â—8 25. that is I. It makes us acknowledge our duty and service and that we ought to serve God both in body soul and spirit 1 Câ—r 6.20 II. It makes us hate sin acknowledge our sinfulness and be ashamed of our sins and cohabitation and conjunction with sin and sinners Psal 120.5 Rom 7.24 III. It makes us seek the glory of God in and above all things whence comes a desire after good and unto every good work IV. It makes us ashamed of our childish affections and delights and teacheth us to contemn and despise the world with the vanities thereof V. It makes us to ruminate of heavenly things and to desire to be there Phil. 1.23 â—3 20 It makes us set our affections upon those things which are in heaven and to meditate continually of those joyes Animus ubi amat non ubi animat Aug. Fourthly Faith gives internal peace Rom. 5.1 that is assures us of our reconciliation with God 2 Cor. 5.19 And Fifthly spiritual and solid joy Rom. 8.37 1 Pet. 1.8 Answ 2. The Apostle defines Faith thus It is the substance of things hoped for and the evidence of things not seen Heb. 11.1 whence the Father described it as follows afterwards Fides quod non â—ides Faith is that which thou seest not or more fully Faith is the acquiescing of the heart in God as in the author of life and eternal salvation that is that by him we may be freed from all evil and made partakers of all good Psal 37.5 Isa 10.20 Ier. 17.7 or Iustifying Faith is a most firm and perpetual appropriation of the Love and Mercy of God through the merits of Jesus Christ to every penitent heart and faithful soul Or Faith is a sure and certain perswasion whereby we assent unto every word of God delivered unto us and whereby we are resolved that the Promise of the free grace of God for Christs sake doth belong unto us Or Faitâ— is a firm and certain knowledge of the good will of God towards us which is founded upon the truth of the free Promise of â—od in Christ which Promise is revealed to our mind and sealed to our heart by the holy Spirit Or Faith may be considered either according to the derivation or signification of the word First Grammatically Fides à fio dicitur fides quia fit it is called Faith because it is made and therefore Faith is twofold I. Active Faciens veritatem and is called Fidelity Hinc fides facta II. Pâ—ssive credens veritati and is called Perswasioâ— hinc fiâ—es habita Secondly according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken either I. Actively and thus God is said to be faithful 1 Cor. 1.9 and his word to be faithful â— Tim. 3.1.4.9 and his Ministers to be faithful 1 Cor. 4 2. because God works Faith in his children by the Word and Ministers thereof Or II. Passively and thus they of the Circumcision and Timothieâ— mother and divers others believe in God Acts 10.45.16.1 2 Cor. 6.15 Now the question here is concerning Passive not Active Faith and it may clearly be thus defined True Faith is a certain perswasion of the Love of God given unto us from the holy Ghost by the word whereby being changed and renewed into new creatures we have Christ dwelling in us and leading us unto every good work 1. Faith is a certain perswasion Rom. 8.38 Heb. 10.22 2. It is given or wrought by the holy-Ghost Rom. 5.5 Eph. 1.18 3. The holy-host works Faith in us by the means and ministry of the word Iohn 17.10 Rom. 10.17 4 The holy-Ghost by the word having wrought Faith in us we become renewed and changed into new creatures Iohn 1.12 13. 2 Cor. 5.17 5. We being renewed and our hearts cleansed Christ vouchsafeth to dwell in and with us 2 Cor. 6.16.13.5 Galat. 2 20. Ephes 3.17 Apoc. 3.20 6. Christ dwelling in and with us our Faith becomes active and operative Gal 5.6 I conclude this Question with a double testimony Quid est fides nisi credere quod non vides August in Iohan. â—ides est voluntaria
both of the Understanding and Will that is of the Understanding as it is an Assent of the Will as it is voluntary for Faith is a willing assent of the soul Qu. 13. How manifold is the Act of Faith Answ Threefold for I. There is the Faith of reliance whereby a soul doth rely upon God in Christ II. There is the Faith of assurance whereby a man is perswaded of Gods love towards him and his love to God and that he is the child of God III. There is the Faith of acknowledgement whereby a man doth own and acknowledge the cause and truth of Christ but of this more by and by Qu. 18. Qu. 14. Who or what are the Causes of true Faith Answ 1. The principal efficient cause is God the Father who in the Son by the holy Ghost begets and nourishes Faith in our hearts John 6.29 Rom. 12.3 Gal. 5.22 Eph. 2.8 Phil. 1.29 Hebr. 12.2 As the river cometh from the fountain so Faith cometh from the Lord. Fides appellata est ab eo quod sit duae syllabae sonant quum dicitur fides prima syllaba est à facto secunda à Deo August Serm. 22. Note here How God doth work Faith in us or What the work of God is concerning our Faith viz. First God in massa corrupta praevisa seeing man subject to a total and final curse and destruction out of his Love to mankind desired to save some and to that end decreed Christ for them this is called The purpose of God Rom 8.28 Secondly God did of his free mercy in Christ ordain some to salvation in this order I. He did take notice of so many as he would save in his particular wisdom Rom. 8.29 II. He did predestinate them so known unto salvation by Christ freely having no respect to any thing in us or to be done by us III. These in time he doth call by the Gospel without and by his Spirit within begetting Faith in them IV. After they believe he doth seal them unto salvation Ephes 1 1â— that is doth justfie them Rom. 8.30 Answ 2. The meritorious cause of Faith is Christ for as we are elected unto salvation in Christ so we are saved by Faith in Christ which is wrought in us by the Spirit for Christs sake Answ 3. The ministerial cause is the holy Spirit of God Rom. 8.15 Gal. 5.22 for he enlightneth the mind and makes it to understand the word and moveth the will making it to assent unto the word once understood Answ 4. The moving cause is Gods Decree Act. 13.48 5 The instrumental cause is either I. The preaching of the word Zach. 8.23 Joh. 1â— 8.20 Rom. 10.14.17 1 Cor. 3.6 Eph. 2.20 Col. 1.6 7. 1 Tim. 3.15 or II. Miracles wrougâ—â— John 2.3 6. The material caâ—â—e or subject wherein it remaineth is the Vnderstanding and Will of man Luk 24.45 Eph. 4.23 Acts 16.14 Rom. 10.10 The material cause whereof it is made is none for Faith is wrought by the sole and alone motion and efficacy of the holy Spirit working by the word whereby the mind is enlightned for the understanding and the Will is moved for the assenting unto and acquiescing in the word of God 7. The formal cause is not Love though Faith works by Love Galat. 5.6 no more then the body is the form of the soul because the soul works by the body but the formal cause is trust and confidence whereby Christ being acknowledged with his benefits is apprehended and applyed 1 Cor 2.2 2 Cor. 4.14 8. The final cause is I. The glory of God or the celebration of his truth justice bounty and mercy which he hath shewed in the sending of his Son and in the giving of Faith in him II. Our Justification and salvation or that we may receive the blessings which are promised in the word Qu. 15. How many things are there in Faith Answ Three I. An aptness or readiness to believe II. An ability of adhering and laying hold upon God III. An actual fastning upon him by a lively Faith The first of these is like unto earth The second is plain earth wherein the Tree is planted The third is the fruit which springs upon this Tree The first of these is taken away by infidelity The second by the sin against the holy Ghost The third by every sin they being no fruits of Faith Qu. 16. How many things are observable in true Faith Answ Two the Object and the Act. Qu. 17. What or how manifold is the Object of true Faith Answ Threefold for I. Faith looks upon temporal and corporal blessings especially those which belong to the exornation conservation and consolation of this life as outward peace health food and prosperity in what we take in hand II. Faith looks unto and upon spiritual things as remission reconciliation righteousness peace joy the gifts of the holy Ghost life eternal and the like III. The adequate object of true Faith is Christ or the Gospel or the promises or Christ revealed in the promises of the Gospel Qu. 18. How manifold is the Act of Faith Answ Fourfold viz. Knowledge Judgement Discerning Apprehension or Application First the initial Act of Faith is the knowledge and understanding of the Gospel and the heads thereof viz. of Christ and of his natures offices and benefits If it be here objected I. That knowledge is the subsequent reward of Faith as Psal 119.66 And II. That this is the difference between Faith and knowledge viz that knowledge is founded and built upon some reason but Faith upon some authority And III. That the Love of Christ which is apprehended by Faith passeth knowledge Eph. 3.19 Then I thus distinguish of knowledge 1. There is a weak knowledge whereby we understand such things as are revealed unto us in the Word 2. There is a perspicuous and clear knowledge whereby we understand the things themselves and apprehend them as they are Now the former precedes Faith and the latter follows in the life to come for before we believe the Doctrine of the Trinity the hypostatical union c. we ought to know that such things are revealed in the word although the things themselves exceed and pass our understanding Secondly The next Act of Faith is Judgement and that both of the truth and goodness of the Gospel for as S. Paul saith Rom. 7. I assent unto the Law that it is good so much more doth Faith assent unto the Gospel that it is true and good Thirdly Another Act of Faith is Adjudication when our understandings do conceive and imagine that the promises of the Gospel belong particularly unto us Fourthly The last Act of Faith is Apprehension and Application when apprehending and laying hold upon the promises we apply them unto our selves or when the understanding doth adjudge or conceive that the promises belong unto us then the Will doth apprehend the Promises and that with joy John 1.12 1 Tim. 1.15 Hebr. 11.13 Qu. 19. How many things are observable in
hearts are purged and purified Acts 15.9 And XI It justifies us before God Gen. 15.6 Habak 2.4 Rom. 1.17 3.22 25 30.4.5 24 5.1 And XII It makes us the children of God Gal. 3.26 And XIII It distinguisheth us from the children of wrath In ipsâ distinguuntur filii Dei à filiis Diaboli filii lucis à filiis tenebrarum August By faith the Sons of God are distinguished from the Sons of Sathan and the sons of light from the sons of darkness And XIV Faith makes us like Bees in whom four things are very remarkable 1. They make no strangers Denizons 2. They bring home store of wealth but transport or export little 3. They harbour no sluggish Droans 4. They go forth well furnished with wing and sting for offence and defence Thus those who are endued with faith I. Will not suffer any strange lusts to harbour in their lives or hearts II. They improve their talents and encrease their gifts and graces not hiding them in a napkin much less spending them in the service of sin and Sathan III. They are enemies to sluggishness and sloathfulness in Gods service desiring that all that is in them may praise and serve the Lord Râ—m 12.1 1 Cor. 6.20 IV. They labour to put on the whole armour of a Christian whereby they may be enabled both to defend themselves to offend their foes and to work out their own salvation with fear and trembling Eph. 6.13 c. Fourthly Some Benefits Fruits c. of faith are Eternal for if we believe in Christ we shall have life eternal through his Name Mark 16.6 John 6.47.20.31 Acts 16.31 1 Tim. 6.2 or faith saves our souls Luk. 7.50.8.12 Eph. 2.8 1 Pet. 1.9 I will conclude this question thus Faith saves the sinner scares the Devil overcometh the world makes our sacrifices welcome commands the Sun and brings salvation to man Nullae majores divitiae nulli thesauri nulli honores nulla hujus mundi major est substantia quam est fides catholica quae peccatores homines salvat caecos illuminat infirmos curat catechumenos bapizat fideles â—ustificat poenitentes reparat justos augmentat martyres coronat clericos ordinat sacerdotes consecrat in aeterna haereditate cum sanctis Angelis collocat August de verbis Dom. Qu 42. Wherein doth the happiness of those who are endued with true faith consist Answ In these seven things which follow viz. First That the true knowledge of the truth belongs only unto them John 6.37 For I. Christ will only teach his not the world II. Christ only can teach the saving truth it being a mysterie revealed only by Christ III. Those who believe not do not hunger after nor labour for this knowledge and so they are destitute of it because they regard it not And Secondly That a blessing alwayes goes along with them and that not only I. In regard of themselves as was shewed in the fore going question but also II. In regard of others as Egypt was blessed for Israel Potaphar for Joseph Laban for Jacob Zoar for Lot and the woman for Elias 1 King 17.14 And Thirdly That they may certainly believe even in temporal things Gen. 50.25 Acts 27.22 25. Phil. 1.25 For I. The nature of faith is to be certain and it apprehends and applies temporal things yea all things And II. Faith is founded upon the truth fidelity and particular providence of God which ordereth disposeth ruleth and governeth all things Job 1.21 And III. The faithful are not led by sense but dare boldly trust God further then they can see him Rom. 8.24 2 Cor. 4.18 And Fourthly That the holy Spirit is given unto them Isa 44.3 Jer. 32.39 Ezek. 11.19 Joel 2.28 John 7.38 Acts 2.17 1 Cor. 3.16.6.19 For I. We can do nothing of our selves but as we are enabled by Christ Rom. 8.9 And II. Christ is not in us in his own person but by his Spirit 2 Cor. 13.5 By whom he bestows these inestimable blessings upon the faithful viz. 1. He preserves them from sin 1 Iohn 3.9 2. He gives grace unto them 1 Cor. 12.11 1 John 2.27 3. He corroborates grace in them Ephes 3.16 4. He begets faith in them Gal. 4.6 5. He seals them Eph. 1.13 6. He infuseth the love of God into their hearts Rom. 5.5 7. He comforts them in temptation and tribulation John 14 16. 8. He teacheth them so to speak that their adversaries know not how to oppose them Acts 6.10 9. He teacheth the hidden things of God unto them 1 Cor. 2.12 And Fifthly That their spiritual felicity is subject to no mutability or change For I. In heaven their life is eternal Isa 9 6.25.8 Dan. 7.14.22 2. II. The death of the wicked will be eternal Mat. 25.41 46. 2 Pet. 2.17 Jude 13. III. The distribution of grace is eternal for whom he loves he loves unto the end John 13.1 Rom. 11.29 1 Cor. 1.8 Phil. 1.6 Sixthly That they are safe and secure from perishing everlastingly John 3.16.6.39.17.12.18.9 For I. If they look up unto God then they see to their great comfort 1. That God is most faithful and true in all the promises he hath made unto them Hebr. 10.23 1 Cor. 1.9 Tit. 1.2 1 Thes 5.24 Heb. 6.10 And 2. That God is omnipotent able to defend and keep them and to perform his promises Ioh. 10.29 Rom. 14.4 And 3. That God is omniscient and knows all things 1 Cor. 8.3 2 Tim. 2.19 II. If they look into the promises there they find 1. That all their former sins are remitted and pardoned Ezek. 18.22 Acts 2.38.3.19 And 2. That not only are their sins pardoned but their persons also are reconciled unto God in Christ 2 Cor. 5.19 Eph. 2.13 And 3. That if they sin hereafter they shall be pardoned Psal 89.32 33. 1 Iohn 2.2 And 4. That they shall be protected from a final and total relapse Iohn 10.28 Rom. 8.31 34. 14.4 1 Cor. 1.8 Phil. 1.6 1 Iohn 2.27.3.19 Seventhly That they shall certainly be saved at the last Iohn 3.19 or that undoubtedly they shall come to life eternal in the end God hath divided the two worlds with his children giving them a crown of thorns here and reserving a crown of glory for them hereafter Luke 16.25 Rom. 8.17 1 Cor. 15.19 58. 2 Thes 1.5.7 Hebr. 6.10 Vincentius observes four lives viz. I. A corporal life II. A spiritual life III. A celestial life i. e. A life after death in soul And IV. An eternal life after the Resurrection Indeed there are but three sorts of Lives viz. 1. A corporal life which is so full of gall and wormwood that is all manner of temporal evils that it deserves the name of death rather then life And 2. A spiritual life which is a little sweetned for what is gracious to the spirit is grievous to the flesh And 3. An eternal life which is unspeakably joyous and delightful 1 Cor. 2.9 The first life is given for our suffering or sorrow The second for our
his bare word even with hope besides hope above hope and against hope And. 2. We must trust him for small things as well as great as we believe he will raise up our bodies from dust and save our souls so we must depend upon him for Providence and Preservation And 3. To try first and then to trust is a good rule for trusting in regard of men but not in regard of God for we must first trust his Omnipotence Wisdom Mercy and Goodness and then try him Qu. 61. VVhy must we place our Confidence and Assurance in the Lord Answ 1. Because we are commanded by him so to do Heb. 4.16.10 22. 2. Because he onely is able to preserve us from the evils which we fear Prov. 3.26 3. Because it is better to put our trust in God then in men in the King of heaven then in earthly Princes Psal 118.8 9. 4. Because they who place their trust in him shall have a place of refuge Prov. 14.26 Isa 30 15. 5. Because then we shall be of the houshold of God Heb. 3.6 6. Because then we shall be made partakers of Christ Heb. 3.14 7. Because it hath great recompence of reward Heb 10.35 Qu. 62. How many sorts of Assurance are there Answ Two Humane and Divine First there is a Humane assurance or an assurance of humane things as I. Of life Deut. 28.66 II. Of Peace Jer. 14.13 Secondly there is a Divine Assurance or an assurance of spiritual things which is either I. An assurance of charity or a charitable perswasion of other mens salvation 2 Tim. 1.5 Or II. An assurance of certainty or a perswasion of our own salvation by Christ This assurance is either I. VVeak Prov. 3.26 Or II. Strong Rom. 4.21 Colos 2.1 Hebr. 6.11 10.22 Qu. 63. VVhereupon is the Assurance of faith built Answ 1. In answer hereunto observe That the certainty and assurance of faith is twofold according to a double faith viz. First there is a Miraculous faith whose assurance is absolute And Secondly there is a saving faith whose assurance is conditional Observe here that these two agree In genero That Christ will give grant and do what is desired but they differ In individuis because the Miraculous faith doth absolutely believe that Christ will do this or that but the Saving faith believes conditionally viz. if it may be for Gods glory and our good then we are assured that God will give or do it as Mat. 26.39 1 John 5.15 Ans 2. This being premised I answer two things viz. I. The assurance of the miraculous faith is built upon the internal strength of the Spirit which moves the mind of the party to believe that he shall be able to do such or such a thing or that at least it shall be done and thus the Spirit of the Lord was upon Balaam Saul Elias Elisha and the Apostles II. The assurance of the Saving faith is built upon the Word the promises being therein explicated and given And therefore seeing Miracles are now ceased let us not look after or seek for the miraculous assurance but for the certainty of saving faith labouring to encrease in that assurance more and more Qu. 64. How may we be assured that our confidence and assurance of salvation is true and neither carnal nor hypocritical Answ We must prove and try our selves by these Signs I. Have we made the Lord our God both by receiving from him the seal and earnest of his love the evidence of his Spirit and by giving our selves wholly up unto him and his service John 8.34 1 Cor. 6.20 II. Doth the Lord dwell and inhabit in our hearts that is 1. â—s his love there do we love him unfeignedly desir ng and longing for him above all other things Psal 27.4.42.1.63.1 2. Is his fear there do we tremble before him are we fearful to offend him are we ashamed and affected with blushing for our former sins are we smit with an awful reverence of Gods presence 3. Is his comfort there do the comforts of the Lord refresh our hearts If these things be in us then doubtless God is with us III. Whether are these things perpetually in us or not If they be in us by fits and starts onely it argues against us but if we labor to serve the Lord in a constant course of Religion all our days then we may be confidently perswaded that our confidence and assurance is real Fidei certitudo importat firmitatem ad haesionis non semper quietationem intellectûs Parisius Thus much for the first Theological Grace Faith CHAP. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Hope Qu. WHat is Hope Answ Plato saith Spes est vigilantium somnium Hope is a waking mans dream And Aristotle being asked Quidnam esset Spes what Hope was answered Vigilantis somnium and gave this reason Multa enim sibi promittunt inania qui spe rerum futurarum ducuntur Laert l. 5. c. 1. As many a man feeds himself with dreams and delights to build castles in the ayr so those promise many vain and idle things unto themselves who are lead and live onely upon future hopes Or Hope as one saith is a pleasant passion of the mind which doth not onely promise us those things which we most desire but those things also which we utterly despair of Christian Hope is a certain and undoubted expectation or looking for of all promised good things which be to come especially of heavenly blessedness being freely given us of God and grounded upon his infinite mercies and Christs merits alone or Hope is a vertue whereby we are enclined to the expectation of those things which God hath promised unto us Rom. 8.25 or Hope is a patient expectation of those things which we believe to obtain or Hope as it is a passion of the irascible part of the soul may be thus defined It is a passion of the soul that we have of the impression of future good which presents it self to our imagination as difficult to obtain whereby we endeavour to pursue it conceiving that we are able to attain unto it and in the end to get the possession thereof Qu. 2. How many sorts and kinds of hope are there Answ Hope is either 1. Vncreate viz. in Christ Hebr. 12.1 2. or 2. Create which is either I. Analogical and is in unreasonable creatures or beasts as Job 41.9 Rom. 8.20 or II. Real in reasonable creatures or men Now this hope which is in men is twofold Humane and Divine First there is a Humane hope which is twofold viz. Good and Evil. I. There is a Humane hope which is good and warrantable which is twofold 1. A courteous hope 1 Tim. 3.14 2. A natural hope Ruth 1.12 Job 6.11.20 Rom. 4.18 II. There is a Humane hope which is Evil and wicked which is fourfold 1. A curious hope Luke 23.8 And 2. A covetous hope Luke 6.35 Acts 10.19.24.26 Some hope for the death of those by whose death they may be enriched
enjoying in due time Qu 9. Wherein doth the Faith of believers now differ from that Faith which was in Adam in his innocency Answ In answer hereunto observe that the object of that faith which is in Believers is twofold viz. I. The whole will of God revealed unto us in his word containing all Histories Doctrines Threatnings and Promises of what kind soever this is called Legal Faith II. The particular promise of remission of sins and everlasting life by the death of Christ this is called Evangelical faith Now in this distinâ—â—ion between Legal and Evangelical faith we must not conceive or conceit two distinct habits for it is but one gracious quality of the soul disposing it to believe or to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men the difference standing only in these three things 1. In the degrees Adams faitâ— was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holyness We know but little and bâ— reason of our internal weakness we believe but weakly what we know And 2. In the Original in Adam faith was natural by creation in us it is supernatural by the holy-Ghosts infusion And 3. In the particular object Adam believed God without reference to Christ the Mediator we believe chiefly the promise of grace in Christ and all other things with some relation to him Qu. 1â— What is the Nature and Excellency of true Faith Answ 1. It is a grace common to all the Elect Tit. 1.4 2. It is a working faith Gal. 5.6 1 Thes 1.3 2 Thes 1.11 3. It is a pretious faith 2 Pet. 1.1 4. It is the faith of the Lord Jesus Rom. 3.22 Jam. 2.1 Apoc. 14.12 5. It is the faith of God Rom. 3.3 6. It is the faith of the Saints Rom. 13.10 7. It is a most holy faith Jude 20. 8. It is a mysterie 1 Tim. 3.9 9. It sanctifies all things Rom. 14.23 10. It only makes us acceptable to God Heb. 11.6 11. It is one of the three principal graces and vertues 1 Cor. 13.13 12. It only sustains and supports us Rom. 11.20 2 Cor. 1.24 13. It is that whereby we live Galat. 2.20.3.11 14. It is a fruit of the Spirit Gal. 5.22 15. It is firm stable and certain Fides electorum aut nunquam deficit aut statim reparatur August de corr grat The faith of the Elect is either not shaken or soon rooted and setled it being a building founded upon an immovable rock Mat. 7.25 c. 16. It makes all things seem as nothing in regard of God As the reason why a Perspectivâ— glass draws remote objects close to the eye is because it multiplies the species so we by faith apprehending an infinite and everlasting glory must needs conceive any thing through which we look upon it to be but short and vanishing 17. It is as a candle in the night or as a light in a dark place for as a Carbuncle shineth in the night and in darkness bringeth light unto the eyes so faith shineth so bright and clear both in the darkness of heresie and in the night of persecution that it cannot be overcome or extinguished of either Fides lampas est quia sicut lampas illuminat domum ita fides animam Chrysost in Mat. 25. Scilicet ut sulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides Ovid. 18. It makes invisible things visible and teacheth us to believe what we see not It is the efficacy of faith to believe what we see not and it shall be the reward of faith to see what we believe Greg. Quâ—d non invenit fides attingit inaccessa deprehendit ignota comprehendit immania apprehendit novissima Bern. sup Cantic Ibi fides non habet meritum ubi humana ratio habet experimentum Greg. but of this more by and by 19 It is the foundation of the other venues Fides lapis fundamentalis Zanch. As Quick-silver is the element or matter of all mettals as a Philosopher saith so faith is the basis or foundation of all vertues As there appears outwardly no beauty in he tree root and yet how sweet or fair or precious soever the fruit be it comes from the â—oot so although faith be invisible yet all the excellent fruits of holiness which are in the life and conversation proceed from Faith Sicut in radice arboris nulla prorsus apparet pulchritudinis species tamen quicquid est in arbore pulchritudinis vel decoris ex illa procedit sic ex sidei humilitate quicquid meriti quicquid beatitudinis anima susceptura est ex fidei fundamento procedit August in Johan Faith is like a Vine whose branches are vertues whose grapes are good works and whose wine is Christian and holy devotion Dicamus fidem vitem virtutes palmites botrum opus devotionem vinum Bern. in Cantic And therefore faith is a grace of so excellent a Nature that she bears away the Bell and Ball from all Graces Qu. II. What are the Properties of true Faith Answ These which follow True Faith 1. Is a cordial Faith and not a bare labour of the lips Faith is not a certain bare opinion of our brain as the Papists and others dream but it is a certain assurance of the heart which drives men unto Christ all humane help failing them attributing unto him only the power and will of enriching them with all holy and heavenly graces 2. It is a visible Faith which may be seen by its works and known by the fruits thereof 3. It is a constant Faith not leaving or giving over until we have found Christ and obtained from him our requests 4. It is a certain Faith Rom. 8.38 5. It is a faith which makes us rejoyce and delight in the word Iohn 8.47 6. It is a revealed Faith wrought in us and testified unto us by the holy Spirit Rom 5.5.8.16 7. It is a changing Faith which transforms us into the image of Christ Galat. 2.20 8. It is a rejoycing Faith which works in us joy unspeakable and glorious Colos 3.3 4. and 1 Pet 1.8 9. It is a heavenly Faith which sets the affections wholly upon heaven turning the eyes from all worldly things to the recompence of reward Col. 3.1 2 Tim. 4.8 10. It is a most confident Faith holding nothing impossible as appears I. From these places Math. 17 20. Mar. 11.21 23. Luk. 17.6 Heb. 11.33 34. and II. From these two reasons 1. Because that which true Faith dictates the Lord dictates for Faith is from the Spirit of God and of truth John 14.17.15.26.16 13. Jam. 1.17 and 2. Because Faith gives Christ unto us and with him all things Rom 8.32 1 Cor. 3.21 And therefore we should strive for a full assurance of Faith Qu. 12. Whether is Faith an Act of the Understanding or of the Will Answ It is an Act
the Application of Faith Answ Five viz. First The ground which is the general or definite Promise made upon condition of Faith concurring with Gods Commandments and bidding us to apply the promises of Christ unto our selves Seco dly The Means to beget Faith viz. the preaching of the Word of God Luk. 24.45 Rom. 10 17. Thirdly The Order of Gods working it for I. The Law shews us the sight of our sins and misery II. It works in us compunction and terror Acts 2.37 Romans 8.15 III. Then the Law is made our School master to bring us unto Christ and to the consideration of the Gospel IV. Learning from the Gospel that our sins are pardonable we then hunger after mercy and Faith to apprehend mercy Then V. This desire causeth us with bleeding hearts to crave and crie for mercy VI. Upon this follows some quieting of the heart with some assurance of mercy and pardon and being thus bred it is confirmed by the frequent use of the word prayer Sacraments exercises of repentance and daily experience of Gods Love and goodness Fourthly The Manner how Faith doth apprehend and see Christ viz. I. Faith apprehends Christ as the gift of God our Father and therefore takes him as God gives him in the use of the means II. Faith apprehends Christ with feeling of sweetness in him and in the promises Psal 34.8 1 Pet. 2.3 And III. With an humble and contrite heart for sin Zaâ—h 12.10 Math. 11.28 Iohn 5.35 And IV. With a strife against our own infidelity and Satans temptations to doubting V. Faith apprehends Christ with the apprehension of inferiour and dependant promises Math. 6.33 Rom. 8.32 2 Cor. 1.20 And VI. With transforming us into the image of Christ Luk. 8.15 2 Cor. 3.18 Fifthly The Degrees of Apprehension and Application these are either Weak or Strong First Weak apprehension is when a man desires and strives to apprehend and apply the promises but to his own thinking cannot this weak Faith consists in two things viz. I. Want of feeling by reason of that little life that is in it as smoaking flax for an infant hath life and sense and reason long before he discerns these things in himself And II. Want of certainty by reason it is overwhelmed with so many doubtings that he dare neither say Christ is mine nor not mine For there is a double certainity viz. 1. Of Evidence And 2. Of Adherence Now though the weak Believer want the certainty of evidence yet he wants not the certainty of adherence though he be not sure that the promises belong unto him yet he thinks it good to cleave to them Now the reasons of this weakness are I. Want of experience and therefore for the most part it is in our first conversion when we are unacquainted with Gods dealing with us And II. Violence of temptation especially if it prevail for then strong Faith becomes weak as we see in Peter after his denyal and in David after his adultery And Secondly There is a strong apprehension viz. when a man hath a sure hold of Christ as Gen. 32.26 Rom. 4.21.8.38 Qu. 20. How many things doth true Faith apprehend Answ 1. The graces of Justification and Reconciliation Rom. 3.12.6.1 2. Adoption into the fellowship of sons John 1.12 Gal. 4.4 3. The Spirit of Sons that is God Iohn 7.38 39. Rom. 8.15 16 17. Gal. 3.2.4.6 Eph. 1.3 4. The knowledge of God and Christ which the world cannot take up or understand Ioh. 6.68.8.30 31. 5. Life eternal Iohn 5.24.6.40.47.13.16.20.31 Rom. 1.16.1 Cor. 1.21 And 6. The gifts and good things which we beg at Gods hands Mark 11.23 24. Iam. 1.6 Qu. 21. How doth it appear that we are saved only by Faith or that by Faith only we come unto salvation as was affirmed in the former Question Answ 1. It appears most clearly by these texts of Scripture Habak 2.4 Mark 16.16 Ioh. 1.12 Rom. 1.17.3.22.4.2.13 14. 2 Cor. 13.5 Gal. 2.16 2. It appears hence salvation is to be had only in Christ Iohn 3.16 Acts 4.10.12 but we obtain Christ only by Faith And 3. It is hence also evident because by Faith we obtain all the graces of the holy Spirit whether I. The power of healing Acts 3.16 or II. Health it self Acts 14.9 or III. Internal peace and joy Rom. 5.1.2 1 Pet. 1.8 or IV. The Testimony evidence and seal of the holy Spirit Eph. 1.13 Qu. 22. How can Faith save us Is not Faith our action Is it not we who believe Can we by Faith this action of ours merit God or heaven Answ Faith doth not merit Christ but only applys the Merit of Christ unto us For the understanding hereof let us observe this order viz. I. Our Physitian is Christ who came to call and cure those who were sick II. The medicine or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the death and blood of Christ which he Paid or Shed on the Cross And III. Our curing and healing consists in the application of this medicine or we are recovered and cured by applying and taking of this Medicine by the hand of Faith Neither is Faith our action but being instructed and strengthned by the holy Spirit we believe Rom. 8.15 Gal. 4.6 Yea again he who stretcheth forth his hand to reach a potion and taketh what is prescribed for his curing and healing doth not thereby merit health and although he who in a brook being ready to sink by catching hold of a rope thrown unto him is saved and comes safe to drie Land yet he merits not hereby and so we must confess and acknowledge that even this power of apprehending and applying of Christ by Faith is given from above comes from heaven and is not of and from our selves Qu. 2â— What may we lâ—arn from hence that we are saved only by Faith in Christ Answ 1. We may learn hence what the end of preaching is viz. that we might believe and that Christ might dwell in our hearts by faith Acts 15.9 Gal. 4.19 Eph. 3.17 and therefore all should desire and love preaching that thereby faith might be begotten and encreased in their hearts 2. We may learn hence How diligent we ought to be in labouring for and acquiring of true faith and avoiding all deceits concerning it as First Some think themselves well enough although they are not sensible of any thing within nor of any grace in their hearts but only of some natural or moral works in their lives And Secondly Some think they are well enough because they have sometimes some legal terrours for their sins committed But I. If this fear arise from the fear of Punishment and not of the sin committed against God And II. If it be fear without any joy then there is small probability of true fear or that this fear springs from true faith Thirdly Some have an hypocritical faith which is only an ignis fatuus and false presumption such wanting both I. The assistance operation and strength of the holy Spirit within in their hearts
And also II. Internal joy and peace And likewise III. True certainty and assurance Rom. 8.38 2 Tim. 4.7 Indeed it is true that true faith may be weak but 1. In true faith this weakness and faintness continues not long Heb. 10.38 2. The true weak faith is full of sighs and sobs for its weakness crying daily Come Lord Iesus come quickly And 3. If faith be true it will bring forth some fruits of renovation be it never so weak holding forth the signs and symptoms of life more and more although it be but a babe and suckling Qu. 24. Who are here too blame Answ 1. Those who deny that only faith saves us for although the phrase be odious unto the Papists Yet it is frequent with the Fathers as Bellarmine de Iustific acknowledges Yea works do not co-operate at all with faith in the matter of salvation for we must either be saved by grace only or without grace Rom. 11.6 For Gods work of faith and mans of works is but a Linsie-woolsie garment or like two incompatible qualities which cannot stand together 2. They are too blame who think that any faith will save them for faith is an equivocal word Iam. 2.19 there being a true faith and a false a temporary faith and a firm a blind presumption and a seeing sure and certain perswasion 3. They are too blame who hold that true faith merits salvation for it is only the death of Christ which merits salvation for us yea we are not saved by any merit of faith but by the action of applying Christs merits unto us as it is the medicine that cures and heals and not the hand that receives the medicine And 4. They are too blame who say that faith is a humane action and is not given from heaven for God works faith in us by his holy Spirit Rom. 8.15 Qu. 25. How many wayes doth true faith work Answ True faith works four manner of ways towards God towards our neighbour towards our selves and against Sathan First True faith works these things towards God viz. I. A quiet and peacable conscience Rom. 5.1.8 33 34. II. Love Luk. 7.1.47 III. Hope Rom. 4.20 21.5.3 Heb. 11.1 IV. A confident boldness in our approaching unto him Habak 3.16 Math. 9.21 Mark 2.4 Eph. 3.12 Heb. 10.22 V. A confession of the truth believed Rom. 10.10 2 Cor. 4.13 VI. Obedience Rom. 1.16 17. Heb. 11.8.17 VII Perseverance Ioh. 6.68 VIII A commending of the soul and spirit unto God Acts 7.49 50. Secondly Faith works these things towards our Neighbours that is I. Towards the elect it works concord unity and unanimity Acts 3. and 4. Chap. II. Towards all humanity courtesie pitty and mercy Thirdly True faith towards a mans self works these things I. Patience and glory ng in affliction Rom. 5.3 whence 1. Sometimes faith and patience are joyned together as 1 Thes 1.14 And 2. Sometimes faith and joy Heb. 10.34 II. It takes away anxiety of mind and dejection of spirit in trouble Math. 6.25 26. when wicked men faint and fear then those who are confirmed in Faith are free from carefulness III. Consolation in God John 14.1 2. IV. Such a measure of grace and strength that for Gods sake we can undergo the greatest dangers and tryals as we see in Moses Gideon and David Heb. 11.25 Fourthly True faith works against Sathan For I. It is a shield and buckler against him Ephes 6.17 1 Pet. 5.6 7. II. It overcomes the world 1 John 5.4 and that 1. Whilest we trample our corruptions and concupiscence under our feet by a Godly victory over them And 2. Whilest we overcome all our afflictions as well as our affections Qu. 26. What is the Foundation of faith Answ 1. Not our works nor any thing in us As a Light or Lamp is not lighted or kindled with oyl but is nourished by oyl so faith doth not spring from works but is nourished by works Chrysost hom 18. op imp Faith is a miracle of miracles for it s founded as the earth upon meer nothing in it self yet it bears the weight of sins devils yea of God himself Answ 2. As our Works are not the Foundation of our Faith so neither the words nor writings of the Fathers This being controverted between us and the Papists I will a little enlarge it It being demanded Whether or no we may build our Faith upon the antient Fathers First The Papists sometimes say absolutely Yes thus Gregory de Valent. tom 3. pag. 291. d. saith The Protestants in the questions of Faith should enquire on what side the Fathers stand that it being known immediately without any other examination they might embrace that Doctrine which the Fathers of old judged to be true So another of them Brist Mot. 14. cries out What the Fathers believed I believe what they held I hold what they taught I teach and what they preached I preach Secondly Some of the Papists are not so lavish as these but limit their answer thus That which all the Fathers deliver with one consent is infallibly true and a sure Rock for us to build our Faith upon This seems reasonable if it were not a stale to deceive us and a meer jugling trick to blear our eyes for we must observe well what they mean when they say All the Doctors or the Fathers consenting in one are to be assented unto the meaning whereof is not that they know the judgement of all at any time unless it be very rare but this is it Greg. a Valent. tom 3. f. 290. They are to be counted all the Doctors whose authority is such that the circumstances of their learning piety and multitude considered they alone may justly be regarded and the rest neglected as nobody if they be compared with these And thus one or more Doctors erring may be pressed with the authority of the rest Here we see one brave device that although they brag of all the Fathers and say they will refuse nothing wherein they all consent yet when it cometh to scanning they have no hope so much as to find this consent of all but refer it to their own discretion wisely to judge by circumstances who are All and what the Consent is Another brave device of theirs is to give soveraign authority to the Pope over the Fathers to explain their meaning to allow them dis-allow them purge them and fit them to their purpose If the Reader desire to see this cleerly confirmed let him peruse D White his way to the true Church fol. 328. sect 11. Thirdly Some Papists of as good credit as the former answer the question negatively That they care not what the Fathers say neither doth their authority move them at all and therefore they will be sure not to build their Faith upon them Here I. They speak of the Works and Writings of the Fathers in general as Marsilius saith Def. p. 413. He will receive whatsoever they bring consonant to Scriptures but whatsoever they bring dissonant from
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.
is weak Or II. In application when a man cannot certainly lay hold upon Christ but is like him in the Gospel who said I believe Lord help my unbelief Mark 9.24 Qu. 48. Can weak faith be true Answ It may as appears thus I. There is a smoaking flax and a bruised reed Isa 42.3 Mat. 12.20 Psal 103.2 II. Sometimes the Sun is obscured by the interposition of a cloud and sometimes the Lord hideth his face that we cannot see him Psal 22.1 2. III. Faith is not created Simul Semel Perfect at first as Adam was but is like a man in the ordinary course of nature who is first an imperfect birth then an infant then a child then a youth then a man or like a grain of Mustard-seed Matth. 13.31 33. 1 Pet. 2.2 for faith groweth and encreaseth unto perfection Prov. 4.18 1 Cor. 1.7 and 2 Cor. 1.7.10.15 Eph. 4.13 2. Thes 1.3 2 Pet. 3.18 Qu. 49. Why is true faith sometimes weak and small Answ Because although faith be given from above Ephes 2.8 yet it is not given miraculously but by the means of the Word Rom. 10.15 c. Hence it is said The sower sowed seed Mat. 13.1.31 Mark 4.26 c. And hence it is sometimes greater and sometimes lesser For the better understanding of this observe three things First the School-men say that faith is less in a double regard viz. I. Quoad objectum in regard of the object because expresly some believe sewer things then others do Thom. 2.2.54 II. Quoad participationem in regard of the participation and that either 1. Ex parte intellectûs because some have lesser understanding then others or 2. Ex parte voluntatis because some have I. Lesser promptitude and readiness in believing then others some being more dull lasie and sluggish tâ—â— others are or II. Lesser devotion some being less zealous then others are or III. Lesser confidence and trust some being more fearful then others are Secondly our Divines affirm faith to be lesser in a double regard also viz. I. Fructibus in regard of the fruits thereof as holiness joy strength zeal constancy and the like II. Gradibus in regard of the Degrees or Nature of Faith as in apprehension and application Perkins And therefore Chemnitius observes three things viz. 1. That sometimes faith is great as Matth. 8.10.15.28 and 2. That sometimes faith is small as Mat. 14.31 and 3. That sometimes faith is weak and that either I. In acknowledging Rom. 14.1 or II. In trusting Mark 9.21 Thirdly observe that sometimes faith is lesser I. In regard of others i. e. one mans faith is greater then anothers as one star differs from another in glory 1 Cor. 15. Rom. 15.1.14.1 and II. In regard of a mans self that is sometimes faith in one and the same man is greater and sometimes lesser and that either 1. Ordâ—narily and thus a mans faiâ—â— is less when he is newly regenerated then afterwards Heb. 5.12 or 2. Extraordinarily in the hour of temptation which is occasioned either I By reason of some sin committed 2 Sam. 12. Psalâ— â—â— 32. or II. Because God withdraws his grace and spirituâ—l light for a time 2 Chron. 32.31 Psal 51.11 oâ— III. Because the good and holy Spirit of God is grieved Ephes 4 30 31. and that either 1. By our love of sin or 2. By our neglect of the exercises of Religion or 3. By our quenching of the good motions of the holy Spirit Qu. 50. How may a weak faith be known to be true Answ 1. The weak true faith is but of short time or is but newly and lately infused 1 Pet. 2.1 where there is life in an infant there is daily growth insomuch as from a childe it comes to be a man except it prove a Dwarf or monster in nature and therefore they may suspect the truth of their faith who are always children and both weak in knowledge and application 2. The weak true faith is humble sorrowing and blushing for sin and iniquity though past and mourning for her present weakness in application true faith greives because she is weak 3. True faith though weak yet brings forth some good fruits of obedience Gal. 5.6 James 2.14 Qu. 51. What are the Effects of weakness of Faith Answ As infidelity in toto so debility in tanto causeth much evil E.G. I. Sometimes weakness of faith drives unto the use of wicked means a fear to want things necessary often hurries men unto covetousness oppression usury covenant-breaking and the like II. Oftentimes it brings men to murmuring fears terrours sorrow unto death and the like 2 Cor. 7.10 III. It hinders in part from the hearing of the Word because they are not sure of the presence of God with the word nor of the ayd and assistance of the Spirit in the hearing thereof IV. It makes prayer tedious because we are not sure that thereby and therein we talk with God as a man with his friend V. Weakness of faith or a weak faith cannot bring a man to peace of conscience Phil. 4.7 And therefore we should not onely examine whether we have faith but also whether our saith encrease and be strong Qu 52 What may we learn here from the weak true faith Answ That God will not reject infants and those who are weak in faith Mat. 12.20.19.14 True indeed it is that we ought to be I Hot in true zeal as Elias Christ and Paul were And II. Pure and immaculate in our lives and conversâ—tions Mat. â— 16 Phil. 2.15 yea III. Strong resolu e and perseverant in the â—râ—ct se of Religion Colos 1.25 1 Pet. 5. â— yet Châ—â—â— pâ—sseth hâ—â— and pardoneth many sins in us and beareth with many infirmities not rejecting us because we are weak in faith and therefore tender consciences may here find comfort in a threefold distress viz. 1. Art thou dejected and in heaviness because thou hast been a great sinner then remember that such were Zacheus Mary Magdalene the thief and many Publicans unto whom Christ shewed mercy and therefore he will be gracious also unto thee if with them thou do repent and believe 2. Art thou dejected and drowned in tears because thou art weak in faith then remember Mat. 12.20 3. Art thou cast down because thou art weak in Sanctity and obedience then call to mind Psal 103.3 John 15.2 Ephes 5.14 Qu 53. VVhat doth God require of us unto this comfort Answ 1. That we have a good foundation a sincere heart within 2. That we strive unto perfection not acquiescing or resting in any degree of grace received but labouring that we may grow from a weak faith to a strong from a small faith to a great Qu. 54. VVhen how or how many ways is faith in any one said to be great Answ 1. To this Dormisecurus serm 18. answers Tunc autem est fides magna quando est operibus conjuncta charitati admixta perseverans firma faith is then great when it is conjoyned
of promise Ephes 2.12 Qu. 21. VVhose hope shall perish Answ 1. The hope of the unjust and wicked man Job 11.20.14.19 Prov. 10.28.11.7 and 2. The hope of hypocrites Job 8.14.27.8 3. Sometimes the hope of the righteous for a time Job 19 10. Lam. 3.18 Qu. 22. What must we not hope for Answ 1. We must not hope for any use encrease or advantage of or for what we lend especially to the poor Luke 6.35 2. We must not hope for the ruine and destruction of Gods people Hest 9.1 3. We must not hope for help or deliverance by our gold Job 31 24. Qu. 23. What may we hope for Answ â— We may hope for some temporal natural and oeconomical things viz. I. To find water to quench our thirst Job 6.20 II. To see our friends whom we are absent from 1 Tim 3 14. III. For a second marriage after the decease of the first choice Ruth 1.12 IV. For children in marriage Ruth 1.12 V. For longer life Job 6.11 Answ 2. We may hope for spiritual things as I. For the accomplishment of Gods promises even above natural probability Rom. 4.18 c. II. For the pardon of the sins committed against God if we will but turn from them Ezra 10.2 III. For deliverance from the mighty though we be but mean Job 5.16 IV. For a joyful Resurrection Psalm 16.9 Acts 26.6 7. Qui enim arat arat ut metat qui pugnat pugnat ut vincat tolle ergo spem resurrectionis resoluta est observantia omnis pietatis Chrysost in Matth. 22. In every action the vertue of working is from the hope of a thing to come He who ploughs ploughs to reap he who fights fights to overcome and he who doth well hopes for a reward in the Resurrection Take away the Resurrection and farewel all care of godliness V. We may hope for the salvation of the Lord Psalm 119.166 1 Thess 5.8 or for heavenly glory Rom. 5.2 Col. 1.5 Tit. 1.2 As the Husbandman soweth his Land in hope of a plentiful crop so men perform the duties of Christianity in hope of heaven Macarius hom 14. As a Merchant taketh pains to furrow the vast Ocean in hope of earthly gain so a Christian strugleth through the waves and billows of this life in hope of a heavenly reward Basil in Psalm 1 As the hope of a crown and victory maketh the trouble danger and hazard of war tolerable so the hope of heaven makes the griefs and turmoils of this life portable and to be endured â—hrysost Qu 24. What is the Object of Hope Answ Futurum possibâ—le something to come which is possible to be obtained Note here Hope hath a twofold respect to its object viz. I. As an Anchor Heb. 6.9 and in this respect it rests upon God for the thing promised II. As an Eye and so most usually it is taken and imports no more but the expectation and waiting for the enjoyment of the thing promised Note further Hope is a Theological vertue which I. In regard of the Subject the superior part of the soul hath three gifts or properties according to the three principal faculties of the mind whereof 1. One doth consummate and perfect the rational appetite or faculty and that is the Beatifical vision which takes away faith 2. Another respects the concupiscible and this love confirms and perfects And 3. Another the irascible this is the perfect intention of blessedness and confirms Hope II. In regard of the Object God because as faith in believing assents to God as one who speaks nothing but truth or true things so hope adheres and cleaves unto God as to one promising great things Bonavent Qu. 25. What are the Encouragements of Hope Answ The Philosopher lays down these three I. Auxilia magna great ayds and helps II. Multa many ayds and helps And III. Vicina those near at hand These the faithful who hope in the Lord have in a full measure for 1. They have great ayds And 2. Many for God loves them Christ prays for them the holy Spirit will help them the Angels pitch their rents about them and the creatures befriend them And. 3. The Lord in whom they hope is always near them his eye is always upon them his holy Spirit dwels in them and his help is always ready at hand Qu. 26. Whereunto may hope be resembled or compared Answ 1. Unto death because as death is common unto all so is hope for he hath hope who hath nothing else Spes maximè commune est omnibus hanc enim illi habent qui aliud nihil Thales 2. Hope may be resembled to the Cuttle a very wise fish who during the storm fixeth herself firmly on the rocks for hope anchoreth upon Christ the true Rock when the tempests of troubles tribulations and persecutions arise in the sea of the world 3. Hope may be resembled to an Anchor for as an Anchor fastened into the earth keepeth the ship so safe that it fears not the billows of the raging sea so lively Hope being firmly fixed upon the heavenly promises preserveâ—h the mind of the righteous immovable in the midst of the waves of this world Or as a ship by the Anchor is kept from the violence of the tempests so the soul by hope is kept from the rage of temptations 4. Hope may be resembled to a Staff for as that supporteth a man so doth Hope And 5. To a Helmet for as that defendeth the head so doth Hope the soul And 6. To Pillarâ— for as they support and uphold earthly buildings so hope upholds and supports spiritual edifices And 7. To a Bladder or Hope is to a man as a Bladder to one learning to swim it keeps him from sinking in the bosom of the waves and by that help he may attain the exercise but yet many times it makes him venture beyond his height and then if that breaks or a storm arises he drowns without recovery this is true in covetous and ambitious Hope And 8. Hope is like a valiant Captain in a losing battel it is ever encouraging a man and never leaves him till they both expire together Job 13.15 Though the Lord kill me I will hope in him And 9. Hope is the Rattle which nature doth provide to still the froward crying of the fond child Man according to Tibullus Jam mala simssem Letho sed credula vitam Spes fovet melius eras fore semper ait Spes alit agricolas spes sulcis credit aratis Semina quae magno saenore reddat ager Spes etiam valida solatur compede vinctum Crnra sonant ferro sed canit inter opus Hope flatters life and saith she 'll still bequeath Better else I had cut'd all ills by death She glads the farmer doth his grain commit To earth and with large use returneth it She chears the shackled prisoner and whiles thigh Rings with his chain he works and sings on high Qu. 27. What are the Adjuncts of spiritual Hope Answ
Comparatively in the second degree of love and thus he loves his Church and children Deut. 10.15 Hos 11.4 Zach. 2.8 III. Superlatively in the highest degree of love and thus he loves Christ Iohn 10.17.15.9.17.24 An. 2. Sometimes love is referred to God the Son who is said I. To love his Father And II. His Church Psal 45.11 Cant. 1.2.7.10 And III. Some particular persons Mark 10.21 John 11.35 36.20.21 And IV. To love righteousness Psalm 45.7 Answ 3. Love sometimes is referred to God the holy Ghost Rom. 15.30 And 4. Sometimes to the Church of Christ Can. 7.12 5. Sometimes to men and that both I. To good men Gen. 22.2 Luke 7.5 Iohn 21.15 16. 1 Pet. 1.8 And also II. To bad men 2 Chron. 26.10 Psalm 52 3 4. And 6 Sometimes to beasts Hos 10.11 Qu. 6 How many ways is a thing loved An. Things are loved three manner of ways viz. I. Propter se for themselves thus we love health II. Non propter se sed propter aliud not for themselves but for another end thus the sick man loves a bitter potion not for it self but for healths sake III. Et propter se proper aliud somethings are loved both for themselves and for another end thus we love good wine and such Preserves and Censerves as we like and are good for our health and the preservation thereof Qu. 7. From whence comes this word Love An. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love comes from doing or working because it is a working grace not onely working it self but setting all the soul on work to attain what is believed True love is never idle but worketh industriously to serve him who is beloved for as fire is most active among the elements so is love most active among vertues and graces and As a root is ingendred of moisture and celestial heat so love groweth ariseth or springeth from the moisture of devotion and the supernatural heat of the holy Spirit whence it becomes so vigorous and active Qu. 8. What is Love in general An. Ovid who thought himself a Master of that art and writ precepts of the same thought it more obscure then the letters of Ephesus or the riddles of Sphinx to tell what it was so that being demanded to shew the definition thereof said Love is I know not what it cometh I know not from whence who sent it I know not it engendreth I know not how it is satisfied I know not wherewith it is felt but how I know not and to what end it tendeth I am ignorant but sure quoth he it is the loss of a mans self Anacreon said It was a sweet mischief sith for a pinte of pleasure we receive a gallon of sorrow and pain Callimachus called it a Court without Sergeants because they who love obey without constraint and are captive without conquest Propertius saith Love is a sweet tyranny because the Lover endureth his torments willingly Natural love is an inward good will which we bear to Parents Husbands Wives Children or Kindred moved thereunto not onely by nature thinking that we should love them as our selves but also by a likeness of mind whence generally we love all because all be in some things like unto us but yet we love them most who both in body and mind do most resemble us Love is a passion or affection in the concupiscible anpetite that it may enjoy the thing which is esteemed to be good as near as it can Or Love is the purest rightest and best affection of the soul whereby we love God for his own sake and our neighbor for Gods Or Love is Complacentia appetibilis an appetible complacency of that which is good For the understanding of this definition given by the Schoolmen we must note That there are three things in love I. An affection to the thing or person loved II. A desire to be united or conjoyned unto or possessed of the thing or person beloved III. An extraordinary and unspeakable joy in the fruition and possession of what we love Hence we may gather How we shall love the Lord I. We must be enflamed in our affections and ravished with the love of God 2. We must then desire to be made partakers of the Lord to enjoy him by faith in our souls and to be married unto him with an everlasting covenant 3. Being once made partakers of the Lord we must reâ—oâ—ce in him as the Church did in her beloved when she had found him Cant. 5. Qu. 9. Wh ch â— true Love An. 2. Not that which is in word and tongue onely 1 Iohn 3.18 â—ut 2. That which is without dissimulation Rom. 12.9 or that love which is unfeigned 1 Pet. 1.22 that is which is indeed and in truth 1 Iohn 3.18 3. That which is fervent Cant 8 7. 1 Pet. 1.22 4. That which springs from faith unfeigned 1 Tim. 1.5 5. That which proceeds from a good conscience 1 Tim. 1.5 6. That which issues out of a pure heart 1 Tim. 1.5 1 Pet. 1.22 Qu. 10. Whereunto may Love be compared An. 1. Love is like nature in light and heavy bodies for it presseth down if it be terrene and earthly it raiseth up if it be heavenly hence Augustiwe saith Amor meus pondus meum eo feror quocunque feror my love is the lead and weight which sets all the wheels of my soul on work and guides me whethersoever I go and in whatsoever I do 2. Love is like Fire that is like a fire enclosed which straitly kept more fiercely flames at last Adverso tempore crevit Amor. Ovid. Love heightens by depression And as fire in all shops is an instrument for all or the most Artisans and workmen so nothing is well done without love and charity 3. Love is like to a Racket for as at Tenâ—â— Rackets make the ball live in a perpetual motion so do repulses in love reflecting it stronger into one anothers bosom the best temper of it is that the communication thereof be neither too forward to cool desire nor too froward left it cause despair 4. Love is like a light for as a light is not diminished by participation so love is not lessened by being divided amongst or imparted to many but rather augmented 5. Love in many things is like unto the Sun For I. As the Sun is of an uniting vertue it uniting as some Astrologers say the Planets in their effects so love doth spiritually unite and is therefore called the bond of perfection because it perfectly uniteth the soul to God and bindeth the hearts of the faithful together II. As the Sun is of a reviving nature so is love it translating from death to life and quickening the soul to every good work III. As the Sun is of an attractive power to draw vapours upwards so love ravisheth and raiseth up the affections unto God setting the heart upon those things which are above IV. As the
Sun is never without heat so love is never without works and well-doing 6. Love is like unto Compasses or Faith and Love make up a perfect pair of Compasses which can take up the true latitude of a Christian heart Faith is the one foot pitch'd in the center immoveably while love walks about in a perfect circle of 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
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