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
convient petit panier A little Pack sorts best with a mean Pedlar and a short Epistle is most agreeable to a compendious Treatise but necessity doth constrain me to be a little larger here then the smalness of this Manual will well brook Revolving many times with my self How absolutely necessary knowledge was to eternal life and that the sacred Oracles of God were the fountain of this Knowledge I gave my self principally to the study of the Scripture which is able to make a man wise unto salvation wherein I observed principally these five things First that some places of Scripture do teach positâ—ve Divinity and confirm the grounds and foundation of Christian Religion both in regard of Faith and manners Secondly that in some places of Scripture some doubts and difficulties arise and occur which stand in need of answering for the clearing of the Text. Thirdly that some places seem to thwart cross and contradict others which therefore are necessary to be reconciled Fourthly that some places serve Heterodox men to ground some one or other Objection upon for the overthrow of the truth Fifthly that some Texts of Scripture serve as Arguments either to confirm some point in question or to confute some tenents and opinions of those who are Heterodox and corrupt in judgement I will give an instance of all these from one Text and then apply it to my present purpose Our Saviour saith Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations Here Fâ—rst in the Text are laid down the necessity of Alms and the true nature and use of riches Secondly from the Text it may be demanded 1. How do men make them friends of riches 2. What riches doth Christ speak of 3. Why are these riches called The Mammon of unriâ—hteousness Thirdly â—n Joh. 10.28 Christ only is said to receive us into everlasting habitations and therefore this Text which ascribes this to the poor seems to cross and contradâ—ct that Fourthly from this place some Papists endeavor to prove Purgatory some that Alms-deeds are meritorious some that the Saints are Patrons of heaven and can receive or let in whom they please Fifthly this place serves as a sure and solid Argument against the Popish Limbus Patrum But of the full explication of this Text in regard of all these particulars God willing in its due place I have made so large a progress in all these that they will be ready to come forth by parts as fast as the Stationer shall vent them but such is the ticklishness of our times that he dare not venture to begin with a Volumn wherefore because I would not out of my love to the publique prejudice any private particular person I have sent this small Harbenger before to see whither or not the rest be like to finde any kinde entertainment and the four Moral Virtues are ready to come out the next Term. The sum of what I intend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord saying Amen is First Courteous Reader to give thee a Common-place of every word of the Scripture which is of practical concernment or use which words by search I found to be 2224. which first I Alphabettically disposed and then for the abbreviating of the work I collected and conjoyned all the Synonymaes or words of near affinity signification together Secondly I shall then endeavor to clear the dubious difficult controverted places of the Scripture I hope I may say without affectation concerning the whole Work intended Davus â—s sinc venias eris mox Câ—â—â—pus alter Art thou weak in understanding come hither Tolle lege read and study this and it will help thy understanding and teach thee how to direct thy steps aright Concerning this particular Treatise Ex pede Herculem ex uâ—gue Leonem as a man may judge of the Lion by his paw as Pythagoras found out the measure of Hercules body by his foot Pliny as the Husbandman judgeth of the whole sack by one handfull so this being a true Idea of the whole Work mentioned both for method matter and manner by a serious view of this the judicious and intelligent Reader may easily conjecture what the rest will be If this be received as given with the right hand and the rest be desired by thee Christian Reader then I earnestly beg that thou wouldst afford me the assistance of thy daily prayers unto God Almighty for the furtherance of his grace in the carrying on of this great work and then to spend my self and be spent in the service of my Lord for thy good shall be the joy and rejoycing of thy servant in the Lords work R. Ward From my Study in Bushy Jan. 20. 1654. CHAP. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Faith IN the handling of this Head of Faith I will observe Aristotles rule Prius dividendum tum definiendum I will first divide and then define it Qu. 1. How many sorts and kinds of Faith are there Answ 1. It is usually by Divines answered that there are four Temporary Historical Miraculous and Justifying Faith First there is a Temporary Faith Luk. 8.13 Acts 8.13 which is a belief in Christ and a trust in the mercy of God for a season Psal 78. â—9 Matth. 13.20 21. Heb. 6.4 or Temporary Faith is to assent unto the heavenly Doctrine which is delivered by the Prophets and Apostles yea to profess it to rejoyce in the knowledge thereof and to glory therein for a time yet not out of any true sense of Gods grace towards them but for some other causes and is therefore without any true conversion or final perseverance in the profession of that Doctrine Secondly there is an Historical Faith which is either I. In Devils Jam. 2.19 or II. In men Acts 8.12 13. This faith is the knowledge and understanding of the will and truth of God so far forâ—h as it is revealed either 1. In the Law which teacheth us what we should do and how we should live and behave our selves both towards God and man or 2. In the Gospel which setteth down what we should believe of the Incarnation Passion Resurrection Ascention and Mediation of Christ our Saviour or The Historical Faith is to know or think all those things to be true which are manifested from above either by voice vision or by any other manner of revelation and are taught in the Books of the Prophets and Apostles yea to be thus perswaded of them for the asseveration and testimony of God himself Thirdly there is a Miraculous Faith Acts 14.9 1 Cor. 13.1 2. This Faith is a gift of God whereby many men especially in the Primitive Church when the Gospel was first to be planted were enabled to heal the sick to raise the dead or to do some other like miraculous work beyond the ordinary power of nature or the ability of any natural causes Mat. 7.22 2 Thes 2.9 or The faith of Miracles is
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
them he will reject upon the authority of the Scripture whereto he will lean Turrecremata saith In. c. Sanct. Rom. d. 15. n. 12. The writings of the Fathers bind us not to believe them in all their opinions but we may lawfully contradict them where they speak against the Scripture or the truth And Possevine saith Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected II. They reject the Fathers one by one ordinarily when they cross Romes Doctrine many examples the Reader may see hereof in our forenamed White pag. 330. sect 13. III. The Papists basely slight the Fathers although many of them agree in one and the same thing e. g. In the question touching the cause of Predestination one saith That Chrysostom Origen Ambrose Hierom Augustine Theodoret Gedulius Theophilact Oecumenius and Theodulus held that the prescience of Merits was not the cause of Predestination as Pelagius maintained and yet he prefers the opinion of him before them Sixt. Seâ—ens bibl lib. 6. annot 241. thus bravely rejecting ten Worthies at once Another saith Mich. Medin orig sacr hom li. 1. cap. 5. that Hierom Augustine Ambrose Sedulius Primasius Chrysostom Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference between a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Hereticks and chargeth the Fathers with the same heresie In the matter touching the Baptism of Constantine the great they Baron an 324. n. 43. 50 â—nde reject Eusebius Ambrose Hierom Theodoret Socrates Sozomen and the whole Council of Ariminum saying They deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that he was baptized by Eusebius the Bishop of Nicomedia Thus we see how the Papists esteem of the Fathers and their Writings when they sute not with their own Tenents Fourthly The Works and Writings of the Fathers are purged I should rather say polluted by the Papists and adulterated corrupted gelded and changed by them and therefore we are not now by any means to build our Faith upon them I desire my studious Reader to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall find this answer abundantly confirmed Fifthly The Fathers in many things dissented among themselves and therefore we cannot build our Faith upon them because the foundation of Faith ought to be firm and infallible truth being but one Theophilus calleth Epiphanius Haeresiarcham the grand Captain and Father of Hereticks Gennadius saith that Augustine was not far off from being an Heretick Hierom writing to Augustine saith In Epistola tua quaedam haeretica esse judicavi I conceive there are some heretical opinions in your Epistle And Augustine wisheth Hierom to acknowledge his errour and recant Jewel def of the Apol. f. 378. Sixthly The Fathers have erred in many things and therefore are neither firm nor fitting pillars to build our faith upon This a learned Papist Canus loc theol l. 7. c. 3. concl 2. doth acknowledge in these words The Canonical Authors as being directed from above do alwayes hold a perpetual and stable constancy in their Writings but the Fathers being inferiour unto them fail sometimes now and then contrary to the course of nature bringing forth a monster And another of them Anselm comment in 2 Cor. saith that in the r Books which the Church readeth many times are found things corrupt and heretical Thus Hillary denyed that Christ in his sufferings had any sorrow Refert Bellarm. de charit l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eat and drink out of any necessity but only to shew that he had a true body and that both he and his Apostles after their death preached to the damned in hell and converted many Strom. l. 6. l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly We Protestants do not deny the Fathers but receive them with all reverence studying their writings and accounting their Books as most excellent monuments of Antiquity but we dare not make them rules of Faith in themselves by which Doctrines of truth are established but we allow and affirm the Scriptures only to be judge whereby we trie both the Fathers and our selves Faith comes from the word of God not from the writings of men Rom. 10.14 and therefore the VVord not the Fathers must be the rule of our Faith and by the proportion and analogy of Faith and truth therein contained all opinions are to be proved I conclude this Quaere VVhether or no we may build our faith upon the antient Fathers thus I. That the Fathers may err II. That many of them may err together III. That the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58 59. like children standing on the shoulders of Gyants who being lift up by the taleness of the Gyants see further then they themselves IV. Lastly That therefore with reverence they may in some things be refused Thus we see that neither our works nor the Fathers writings are the Foundation of our Faith Answ 3. The VVord of God is said to be the foundation of our Faith Oportet discentem credere Aristot The Schollar must believe and be directed by his Teacher especially in Divinity Credendum ut intelligas non intelligendum ut credas August We must believe the word that we may understand it not understand the word that we may believe it we must receive the word with meekness Jam. 1.21 not presuming to understand above that which is meet Rom. 12.3 we must not turn from the word either to the right hand or to the left because if there be any truth it is there Deut. 5.32 Rabby Joseph Albu saith That the Jewish faith is founded upon three foundations viz. Upon the Unity of the Divine Essence upon the Law of Moses and upon the eternal reward of good works and punishment of evil Now all these are learnt from and laid down in the word of God Answ 4. Christ only is that foundation upon which the spiritual building of the Church is raised and upon which our faith is founded Matth. 7.24 But of this amply and fully God willing when in the Large work promised I come to speak of the Son of God what he is in Himself and what he is unto or in regard of us Qu. 27. VVhat necessity is there of Faith Answ 1. As nothing is delectable unto men without light so nothing is acceptable unto God without faith Heb. 11.6 VVithout faith it is impossible to please God 2. An historical knowledge of Christ without Faith profits us nothing Mark 1.24 Mat. 7.22 For I. Only Faith truly
Without the word there is no light or nothing but darkness Isa 8.20 And III. Faith desires to encrease and grow greater this it doth by the word 1 Peter 2.2 And IV. Faith desires comfort this it hath in the Word Psa 119.92 And therefore let us endeavour to delight in the word if we desire to approve our faith Remember 1. It is one thing to hear the word And 2. Another to understand it And 3. Another to taste the good word of God or to rellish the word to be good Heb. 6.4 that is to perceive the truth of the goodness and sweetness thereof And 4. It is another thing to hunger after the word Luke 11.27 Lord give us evermore of this bread And 5. It is another thing to delight in the Word Isa 58.13 This is the true tryal of faith when we are continually conversant about the word either reading it privately or hearing it publikely or meditating daily of the many good things we gain thereby and the like Thus faith is to be proved by examination affliction and by our Love unto the Word Answ 4. Faith is to he proved and approved by works Luther was wont to say that faith doth pinguescere operibus grow fat and well liking by or with good works Faith should be in the soul as the soul is in the body which is not there idle or in vain but is still stirring and shewing it self by motion and action Faith without works is like a Bird without wings who though she may hop with her companions here upon earth yet if she live till the worlds end shee 'l never flie to heaven Faith Instrumentum percipiendi recipiendi Christum the instrument that receives Christ to Justification and partakes all his merits to salvation declares us then to be just when accompanied with good works Faith is the root good works the fruit where fire is there is hear where a soul is there is life Fides à fiendo and where faith is there are works Habet vitam aeternam fides quia fundamentum est bonum habent bona facta quibus vir justus dictis rebus probatur Ambros 2. offic 2. Faith hath eternal life as a good foundation He who believeth is not condemned Iohn 3.8 and good works have the reward as an approbation because faith is shewn by works and works are manifest unto all Fides probatur per opera Chrysost hom 1. in 1 Thes 1. Faith is tried by works Fides similis est venusto corpori vita destituto Chrysost hom 8. in 2 Tim 3. Without works faith is like to a fair and beautiful body void of life to a golden picture or statue More particularly it appears that faith is to be proved and approved by works four manner of wayes viz. I. By these places of Scripture Mat. 5.16 Phil. 2.15 Tit. 3.8 14. Heb. 2.14 Iam. 2.18.20 22. 2 Pet. 1.5 c. And II. From nature for naturally the tree is known by his fruit Mat. 7.20 and the fruit of faith is works Gal. 5.6.22 whence the Apostle conjoyns them Eph. 1.15 yea by our fruits we are known what we are Iohn 13.35 1 Iohn 3.5.14.4.13 And III. From the precept of the Lord who hath commanded us to testifie both our faith and Love unto him by our obedience Iohn 14.15 Tit. 2.11 c. 1 Thes 4.3 And IV. From our vocation Eph. 2.10 1 Thes 4.7 Iam. 1.27 Qu. 31. What may we learn from hence Answ 1. That if our faith be to be approved by works then works are no more the cause of Justification then an Apple is the cause of the grafting and planting of the tree Note here that there is a double plantation I. Of good apple trees for some plant excellent and profitable fruit And II. Of wild trees which of themselves will never bear any good or pleasant fruit and such plants are we For 1. The Lord plants us And then 2. He cuts us off And then 3. He grafts grace in us or engrafts us into Christ And then 4. We bring forth good fruit Answ 2. We may learn hence that faith which works not is no true faith Jam. 1.23.2.17 and therefore this may be applyed I. To carnal men who brag of their faith and hope while in the mean time they live in sin Rom. 6.2 whereas sin and grace can no more live in one and the same heart then the Ark and Dagon could stand in one Temple And II. To novices and fresh-water souldiers who beginning to perceive some conversion to be wrought in their hearts are ready to stop stay and stand still as though no more now need to be done whereas they should strive unto perfection Titus 3.8 2 Peter 1.10 Qu. 32. What rules must we observe and follow for the approving of our Faith by our works Answ These which follow I. Do not perform good works only sometimes e re natà by chance or upon some special occasion but make it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not our holiday work but our daily labour Let our study care and endeavour be to serve the Lord 1 Cor. 6.20 II. Principally have a care of the inward man labouring that all carnal affections may be subdued in us all Sathans strong holds in our hearts demolished and our hearts established with grace Ephes 4.22 c. Colos 3.5 c. Rom. 10.20 2 Cor. 10.4 III. Neglect not eternal works of holiness for Fides est sanctissima Faith is most holy Phil. 1.27 Jude 20. And IV. Omit not but add unto these the works of honesty and righteousness Phil. 4.8 Qu. 33. What are the Adjuncts of true Faith Answ 1. Latimer saith that faith is like to some great Lady who hath her Gentleman-Usher going before her which is the knowledge and acknowledgment of sin and a noble or honourable company of attendants waiting upon her Answ 2. More particularly the Adjuncts or the graces and vertues accompanying and attending upon this Queen Faith are these 1. Repentance Mark 1.15 Acts 19.18.11.21 2. Obedience Iohn 1.12 13. A man cannot live without lively faith and faith is not lively without a holy life Faith in Christ must be seconded with faithfulness unto Christ as we must have faith in him so by obedience we must keep faith unto him As fire cannot be without heat nor the Sun without light so a justifying Faith cannot be without sanctified obedience for as water maketh the earth fruitful so faith enricheth the man endued therewith with good works As Fabritio the famous Italian at the conflict of Ravenna bare in his Shield A Touch-stone with this Motto Fides hoc uno virtusque probantur importing thereby that his vertue and faith should of all men be known by touch and tryal 3. Peace Rom. 15.13 4. Joy Acts 16.34 Rom. 15.13 1 Pet. 1.8 5. Hope Rom 15.13 6. Confidence Mark 5.36 7. Divine worship Iohn 9.38 8. A good conscience 1 Tim. 1.19 9. Patience 2 Thes 1.4 Hebr. 6.12
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.
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
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.
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