The Chiefest DIVINE VIRTUES EPITOMISED: OR, A compendious Treatise of the three Theological Graces, Faith, Hope and Charity.  
By Richard Ward, Preacher of the Gospel at Bushy in Hartfordshire.  Now abideth Faith, Hope, and Charity, these three, but the greatest of these is Charity, 1 Cor. 13.13. Fides dicit, Aeterna bona reposita sunt; Spes dicit, Mihi reposita sunt; Charitas dicit, Ego curro post ea. Bernard. 
LONDON, Printed for Francis Titan at the three Daggers in Fleetstreet, near the Inner-Temple-gate, 1655.   

To the Worshipful, and my truly Loving Friends, and Parishioners, Dr. Walker, John Gale Esq Thomas Nichols Esq Mr. Thomas Give, Mr. William Ba●ly, Mr. Henry Hickman, Mr. George Blackwell, Mr. Thomas Hobson, and his truly virtuous Mother, Mrs. Barbara Hobson, Mr. Robert Blackwell, with the rest of my charge, and Christian Congregation.  
MUch Honoured and Kind Gentlemen and friends, revolving many times with myself the unanimous entrance I had among you, my peaceable continuance to this hour with you, the experience of your love generally towards me, (when being disturbed by an unworthy person, who endeavoured to sequester me, not one inhaibitant in the whole Parish assisting him, or giving his hand against me) and your in these days) rare and singular freedom from division and distraction in point of opinion, not so much as one in judgement declining the good old way of sound and solid Doctrine; Pondering (I say) these things with myself, I considered both How by way of thankfulness I might make them known unto others; and also How I might testify to the world my desire to recompense your love; and for this double end, I have presented this small Tractate unto you, entreating you, and all those who sh●ll peruse it, to consider seriously these five things.  
First, That the great aim and scope of a faithful Minister is, the salvation of his people, Rom. 10.1. Heb 13.17. whence they are said To save, 1 T●m. 4.16.  
Secondly, That a cordial and real love ought to be between Minister and People, 2 Cor. 1.14. Those being as Fathers, these as Children, Judges 18.19. Gal. 4 19 Those being as Guardians, these as Orphans: th●se as Captains, these as Soldiers: those as Shepherds, th' se as their Flocks. The inhabitants of Dalmatia in Sclavonia, as they were by the Romans often subdued, so they as often revolted: and the last rebellion was raised at the instigation of one Batto, a man very po●e●t with the People; who having ten years together maintained the liberty of his Country, at last, broken and wearied by and with the forces of Germanicus, and Tiberius, he submitted himself unto the two Captains, who ask the reason of his revolt, was answered▪ Because the Romans send no Shepherds to keep, but Wolve, to devour their flocks. Some sou●diers once mutinying in their Captain's tent, and offering to go forth into the open field to fight it out; their Captain laid him down upon the thresh l, with these words▪ If you go forth, it shall be by treading on your General. Thus, such is the love of a good Minister to h●s people, that he will expose his life to hazard, and himself to death, for their good: and a religious Flock will not stick to do the same for a faithful Pastor.  
Thirdly, The Gospel hath the more free passage where such reciprocal affection is; for love makes all things light, and the pains undertaken for those whom we love, is (though great) the better undergone: L●ve takes all things with the right hand, and receives in good part what co●●s from, and is spoken in love.  
Fourthly, The true love of a Minister to his People, is to their persons, not to their sins, Exod. 32.33. Rom. 9.3. 2 Cor. 6.11. and that both in regard,  
I. Of his Duty, which is care of, for, and over them, Acts 20.28. to reconcile fathers to their children, Mal. 4. and God to man. 2 Cor. 5.19. And,  
II. Of God's glory, which will be advanced by their people's conversion and holy conversation. And,  
III. Of their pe●ples good; who being ●●●verted, reconciled unto God, and devoted unto his service, are happy here, and shall be eternally blessed hereafter.  
Fifthly, Observe, that a Ministers love to his people is best known and shown by these ways and means.  
I. By preaching the mystery of the Gospel unto them, Rom. 16.25.  
II. By preaching rather profitable things then pleasant: for as he is an ill Cook who rather dresseth such meat as will please the  then help the stomach; and provides for hungry hearts rather Spice-cakes then wholesome food: so he is no good Minister of Christ, who in his Preaching seeketh rather to tickle men's fancies, and please itching ears, then to build them up unto a holy building.  
III. By preaching according to the capacity of their Auditory; Solomon saith, concerning children, Prov. 22.6. Hanoch lanagnar gnal Pi, Instrue vel initiare puerum ad os, Teach the child according to his capacity; even as we feed children with such meat as they are able to digest setting down before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain form of Doctrine, Rom. 2.20.  
iv By praying publicly and privately for them; as Moses did, Exod. 32. as the Priests were commanded to do, Levit. and as the practice of the Apostles is frequently in their Epistles. Hence Ministers are Types of Christ, 1 John 2.2,  
V By endeavouring that faith may be wrought in them; not only an Historical saith (as Cardinal Ascanius Parrot could pra●● the Creed all over) but a true and lively faith, testified to be such by its works.  
VI By desiring, and endeavouring, that Religion may be propagated, and the truth of the Gospel preserved to posterity: this is done,  
1. By planting the Gospel, by instruction, and Doctrine.  
2. By persuading to the practice of the things ●aught and learned.  
3. By committing to writing or public view, what is most necessary to be known and d●n●. ●●is the principal sc●pe of our labour, that our people should remember what we teach: and hereunto writing or printing avails much, Rom. 15.15. 1 Cor. 4.17. 2 Pet. 1.15. Wherefore seeing I can no way better express my love unto you, then by endeavouring to the utmost that your souls may be saved in the day of the Lord; and nothing being more absolutely necessary unto eternal life, than these three amiable, superexcellent and divine graces, Pallas, Juno, and Venus, or, Faith, Hope, and Charity; I have taken off the Veil, and drawn aside the Curtain, and exposed them to public view, that by a serious animadversion of the Doctrine thereof, your judgements might be informed, your affections inflamed, and your conversations so religiously regulated, that the end of your days may bring you to the end of your hope, the salvation of your immortal souls; which is the earnest desire, and shall be the hearty prayer, of  
Gentlemen, Your weak, and unworthy Pastor, R. Ward.   

THE EPISTLE TO THE READER.  
Christian Reader,  
I Know a little door suits best to a poor Cottage; and as the French say, Aun petit mercier 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, than the smallness of this Manual will well brook. Revolving many times with myself, How absolutely necessary knowledge was to eternal life; and that the sacred Oracles of God were the fountain of this Knowledge, I gave myself 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 positive 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 tenants 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 yourselves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations. Here,  
F●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 unrighteousness?  
Thirdly, ●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 contradict that.  
Fourthly, from this place, some Papists endeavour 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 public, prejudice any private particular person, I have sent this small Harbinger before, to see whither or not the rest be like to find any kind entertainment: and the four Moral Virtues are ready to come out the next Term. The sum of what I intent (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 conjoined all the Synonymaes, or words of near affinity & signification together.  
Secondly, I shall then endeavour to clear the dubious, difficult & controverted places of the Scripture; & I hope, I may say without affectation, concerning the whole Work intended.  
Davus ●s? since venias & eris mox C●●●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 u●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 handful; 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) than 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 myself, and be spent, in the service of my Lord, for thy good, shall be the joy and rejoicing 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 Aristotle's 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. ●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 rejoice in the knowledge thereof, and to glory therein for a time, yet not out of any true sense of God's 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 for●h as it is revealed; either,  
1. In the Law, which teacheth us what we should do, and how we should live, and behave ourselves 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 persuaded 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 persuasion 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 God's 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 showed 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 persuasion 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 complete 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, ●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. joh. 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. ●8. whence comes the act of confidence and assurance, Eph. ●. 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. ●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 C●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. ●3. 20. It makes us set our affections upon those things which are in heaven, and to meditate continually of those joys. 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 ●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. jer. 17.7. or,  
justifying 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 persuasion, 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 Christ's sake doth belong unto us. Or,  
Fait● 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 ●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. P●ssive, credens veritati, and is called Perswasio●; hinc fi●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, ● 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 Timothie● 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 persuasion 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 persuasion, 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, john 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, john 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 johan. ●ides est voluntaria certitudo absentium supra opinionem, & infra scientiam constituta. Hugo.  
Qu. 3. What is the difference between presumption, and a true assurance of salvation?  
Answ. They differ thus, and in these things.  
I. Presumption is natural, and from the very womb, but this assurance is supernatural.  
II. Presumption is in those who make no account of the ordinary means of salvation; but this assurance comes by the reverend and careful hearing of God's Word.  
III. Presumption is in them who use not to call upon the name of the Lord; but this assurance of salvation is joined with that Spirit of Adoption, which is the Spirit of prayer, Rom. 8.26.  
iv Presumption is joined with looseness of life; but this assurance brings always along with it a happy change and alteration of conversation.  
V Presumption is peremptory without doubting; but there is a weak assurance which is mixed with some doubtings, Psal. 77.7, 8. Mark. 6.24. Luke 17.5.  
VI Presumption will give a man slip in the time of sickness and hour of death; but this assurance will then stick by him, and afford him comfort. Isa. 38.3.  
Qu. 4. What is the difference between Faith and Sense?  
Answ. 1. Faith is like a true Clock or Watch, which will show us the hour, and time both by day and night, job 19.25, 26. that is, in the time of affliction and adversity, yea, in the time of peace and prosperity, it will direct us.  
2. Sense is like the Dial, it can neither show the hour by night, nor by day, if a cloud do but interpose itself between the Sun and us: Sense comforts and believes only when it sees, as follows afterwards.  
Qu. 5. How do Faith, Hope, and Love differ?  
Answ. Faith considereth things as true; Hope as hard, but possible and proper to us; Love as good for us.  
Q●. 6. How is Divine Faith distinguished from Opinion and Humane Faith?  
Answ. 1. Divine Faith cleaves to the testimony of the word, 1 john 5.9, 10.  
2. Divine Faith is always conjoined unto, and accompanied with a pious love unto God; Ro. 4.20.  
3. Divine Faith overcomes the world, Rom. 4.18. 1 john 5.4.  
Qu. 7. How or wherein do Faith and Hope agree?  
Answ. 1. In this, that they both respect the same benefits; and therefore Heb. 11.1. Faith is said to be of things hoped for; and thus we both believe and hope for the resurrection of the body, and life everlasting. And,  
2. In this▪ that they are mutually joined in an inseparable bond; for he who by Faith is certain of the present good will of God towards him, is also in Hope certain of his good will to come, because God doth not change.  
Qu. 8. How do Faith and Hope differ?  
Answ. 1. I might answer more briefly, that they differ in these five things.  
I. Faith respecteth Verbum rei, the word of the thing; H●pe hath respect unto Rem verbi, the thing of the word, or that which the word promiseth.  
II. God as the first truth, is that which Faith leans unto; God as the chiefest good is that which Hope looks towards.  
III. Faith looks mainly at the authority and truth of the promiser; Hope chief at the mercy and goodness of the promise.  
iv Faith looks only upon the object as present; Hope looks upon it object as future.  
V The object of Faith is all divine truth, promises, threaten, good and evil; but the object of hope is only the promise, and good. Or,  
Answ. 2. I may answer more fully, That Faith and Hope differ three manner of ways; viz. in their Object; Order and Office.  
First, they differ in their Object, which is twofold.  
I. Faith hath for its Ob ect, things past, present, and to come; but Hope only looketh upon suture things. We believe that the world had a beginning, and shall have an end, and hath now a being. We believe that Christ was dead, is now in heaven, and shall come unto judgement▪ But we cannot hope for things that are past, they being irrevocable, and hope that is seen is no hope: Rom. 8.24. and therefore we hope only for things to come.  
II. Faith hath for its Object the word of God: for we believe both the promises and threaten thereof, and the rewards and punishments laid down therein, yea whatsoever is contained in the word; but we hope only for things desirable. The Object of Faith is good and bad; for we as well believe that there is a hell as a heaven; that there are Devils as well as Angels; and eternal torments, as well as everlasting happiness but the ob●ect of hope is only good; for we fea● that which is evil, and hope only for that which is good, or at lest which we suppose to be good  
Secondly, they differ in Order: for Faith is the cause of hope, hope the thing caused by Faith: Faith is the ground and foundation of hope, Heb. 11.1. and therefore precedeth it; and hope doth always follow after faith: whence if there be no faith, there can be no hope. Faith begets hope; for by believing the forgiveness of our sins, and Gods promises for the present, we are encouraged to expect and 〈◊〉 ●or all future mercies, or, When faith believes the Promises it so believes them, that withal it begets h●pe in us, whereby we patiently wait and expect until the Lords d●● and appointed time comes, when he will perform, accomplish, and make good his promises unto us.  
Thirdly, they differ in their Offices: For, I. The Office of fa th' is to apprehend the promises of things to come; but hope relieth on the things promised, Rom. 8.24. 1 john 3.2  
II. The Office of faith is to believe future mercies, (as the resurrection of the body, and life everlasting) as present in God's Promises, which it applies unto us; but the Office of hope is to expect them as absent.  
III. The Office of faith is to tell or teach us, what we must believe; but hope telleth us, How we must with patience tarry, wait, expect, and look for what we believe.  
iv The Office of hope is to sustain, support, and confirm faith, from whence it springs; that is,  
1. Hope holds fast faith, lest by running too fast, or making too much haste, it should fall headlong, when God defers the accomplishment of his promises, which faith apprehends.  
2. Hope confirms faith, lest it should stagger, or doubt of the promises; yea keeps faith, when it doth doubt and stagger.  
3. Hope leads faith unto his last and principal scope and mark, yea nourisheth, cherisheth and restoreth it, that it fail not. Faith is the parent of hope; and hope like a good child helps to relieve its Father Faith in the time of need: whence the Apostle saith of the faithful, 1 Cor. 15.19. That if they had hope only in this life, they were of all men most miserable. For what availeth it a man in misery, to believe eternal life, if he had not hope in time to obtain it, and therewith freedom and redemption from distress? But we have therefore comfort in believing, because we have hope of enjoying in due time.  
Queen 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, Threaten 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 distinction 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 Adam's fait● was perfect, because his understanding was fully enlightened, and his affections absolutely conformable to all holiness. We know but little, and b● 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 chief the promise of grace in Christ, and all other things with some relation to him.  
Qu. 1●. 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 precious 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, Judas 20.  
8. It is a mystery 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 virtues, 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. & great. The faith of the Elect is either not shaken, or soon rooted and settled; it being a building founded upon an immovable rock, Mat. 7.25, etc.  
16. It makes all things seem as nothing in regard of God. As the reason why a Perspective 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 heresy, 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. Qu●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 Quicksilver is the element or matter of all metals, as a Philosopher saith; so faith is the basis or foundation of all virtues. 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 ●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 virtues, 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 rejoice, and delight in the word, john 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 rejoicing 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 recompense 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 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 persuaded of God's 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. 1●. that is, doth justify 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 Christ's sake.  
Answ 3. The ministerial cause is the holy Spirit of God, Rom. 8.15. Gal. 5.22. for he enlighteneth 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 God's Decree, Act. 13.48.  
5 The instrumental cause is either,  
I. The preaching of the word Zach. 8.23. Joh. 1●. 8.20 Rom. 10.14.17. 1 Cor. 3.6. Eph. 2.20. Col. 1.6 7. 1 Tim. 3.15. or,  
II. Miracles wrought, John 2.3.  
6. The material ca●●e, or subject wherein it remaineth, is the Understanding 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 enlightened 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 than 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 applied, 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 showed 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 fastening 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, etc. 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 ourselves; or, when the understanding doth adjudge, or conceive, that the promises belong unto us, than 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 the Application of Faith?  
Answ. Five: viz.  
First, The ground; which is the general, or definite Promise, made upon condition of Faith, concurring with God's Commandments, and bidding us to apply the promises of Christ unto ourselves.  
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 shows 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 cry 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 God's 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. Za●h. 12.10. Math. 11.28. john 5.35. And,  
iv With a strife against our own infidelity, and Satan's temptations to doubting.  
V Faith apprehends Christ with the apprehension of inferior 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 smoking 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 denial, 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, john 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, joh. 6.68.8.30, 31.  
5. Life eternal, john 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 God's hands. Mark. 11.23, 24. jam. 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. joh. 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. john 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 itself, 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 applies the Merit of Christ unto us. For the understanding hereof, let us observe this order: viz.  
I. Our Physician 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 strengthened 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 dry 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 ourselves.  
Qu. 2●. What may we learn 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 increased 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 terrors 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 jesus, 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 justific.) acknowledges. Yea, works do not cooperate 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 God's work of faith, and man's of works, is but a Linsey-wolsey 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, jam. 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 persuasion.  
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 Christ's 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 ways doth true faith work?  
Answ. True faith works four manner of ways: towards God, towards our neighbour, towards ourselves, and against Satan.  
First, True faith works these things towards God: viz.  
I. A quiet and peaceable 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, joh. 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, courtesy, pity, and mercy.  
Thirdly, True faith towards a man's self works these things.  
I. Patience, and glorying in affliction, Rom. 5.3. whence,  
1. Sometimes faith and patience are joined 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, than 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 God's sake we can undergo the greatest dangers and trials; as we see in Moses, Gideon, and David, Heb. 11.25.  
Fourthly, True faith works against Satan: 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. Whilst we trample our corruptions and concupiscence under our feet, by a Godly victory over them And  
2. Whilst 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 oil, but is nourished by oil: 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 mere nothing in itself, 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 ancient 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 inquire 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 stolen to deceive us, and a mere juggling trick to blear our eyes: for we must observe well what they mean, when they say, All the Doctors, or the Father's 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 sovereign authority to the Pope over the Fathers, to explain their meaning, to allow them, disallow them, purge them, and fit them to their purpose. If the Reader desire to see this clearly 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 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 Father's one by one ordinarily, when they cross Rome's 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. Se●ens. bibls. 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 Wickliff did, whom he counteth for Heretics, and chargeth the Fathers with the same heresy. In the matter touching the Baptism of Constantine the great, they (Baron. an. 324. n. 43. & 50 & ●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 baptised by Eusebius the Bishop of Nicomedia. Thus we see how the Papists esteem of the Fathers, and their Writings, when they suit not with their own Tenants.  
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. etc. 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 Heretics. Gennadius saith, that Augustine was not far off from being an Heretic.  
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 error 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 always hold a perpetual and stable constancy in their Writings; but the Father's being inferior 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 denied 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 show 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 rebaptisation; 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 try 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 Word, 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, Whether or no we may build our faith upon the ancient 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 than 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 Giants, who being lift up by the taleness of the Giants, see further than they themselves.  
IU. Lastly, That therefore with reverence they may in some things be refused.  
Thus we see, that neither our works, nor the Father's writings, are the Foundation of our Faith.  
Answ. 3. The Word of God is said to be the foundation of our Faith: Oportet discentem credere, Aristot. The Scholar 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. Rabbi 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 learned 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. What 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. Without 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 fructifies: true repentance and conversion is from Love, and Love is from faith, because it persuades that Christ is ours. And,  
II. Knowledge without faith makes us more indocible; for an ignorant man is more easily persuaded to that which is good than 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. john 1.12. and 3.15, 16, 18, 36. Acts 8.37. Rom. 1.7, etc. 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. john 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 lie, 1 joh. 1.8.) but by proving our pardon, and remission, 1 Cor. 6.10. Psal. 32.1. Tit. 3.3. etc. 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 virtues, 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 join himself to the society of God's 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. Mark 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 diversely: 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 adjoins 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, showing 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 increaseth 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 reign, 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 Emperor 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 man's 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, Fly 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, etc. 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 Country.  
3. Without the word, there is no light, or, nothing but darkness, Isa. 8.20. And,  
III. Faith desires to increase 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 relish 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 trial of faith; when we are continually conversant about the word, either reading it privately, or hearing it publicly, 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 showing itself 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 world's end, she'll never fly 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. john 3.8. and good works have the reward as an approbation, because faith is shown 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 ways: viz.  
I. By these places of Scripture, Mat. 5.16. Phil. 2.15. Tit. 3.8, 14. Heb. 2.14. jam. 2.18.20, 22. 2 Pet. 1.5. etc. 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 conjoins them, Eph. 1.15. yea by our fruits we are known what we are, john 13.35. 1 john 3.5.14.4.13. And,  
III. From the precept of the Lord, who hath commanded us to testify both our faith and Love unto him, by our obedience, john 14.15. Tit. 2.11, etc. 1 Thes. 4.3. And,  
iv From our vocation, Eph. 2.10. 1 Thes. 4.7. jam. 1.27.  
Qu. 31. What may we learn from hence?  
Answ. 1. That if our faith be to be approved by works, than works are no more the cause of Justification, than 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 applied;  
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, than the Ark and Dagon could stand in one Temple. And,  
II. To novices, and freshwater soldiers; 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 Satan's strong holds in our hearts demolished; and our hearts established with grace, Ephes. 4.22, etc. Colos. 3.5, etc. 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. Judas 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 acknowledgement of sin, and a noble or honourable company of attendants waiting upon her.  
Answ. 2. More particularly, the Adjuncts, or the graces and virtues accompanying, and attending upon this Queen Faith, are these;  
1. Repentance, Mark 1.15. Acts 19.18.11.21.  
2. Obedience, john 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 Touchstone, with this Motto, Fides hoc uno, virtusque probantur; importing thereby, that his virtue and faith should of all men be known by touch and trial.  
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, john 9.38.  
8. A good conscience, 1 Tim. 1.19.  
9 Patience, 2 Thes. 1.4. Hebr. 6.12. 1 Pet. 2.6.  
10. Sincerity, 1 Tim. 2.7.  
11. Charity, Tit. 3.8.  
12. Love unto God, Gal. 5.6. 1 Tim. 1.14.  
13. Love unto our brethren, 1 john 3.23.  
14. Unity, and concord with the brethren, Acts 4.32.  
Qu. 34. What are the notes, marks, and signs of true Faith? or, by what signs or marks may true Faith be discerned?  
Answ. This question might be answered from the former; but I will add thereunto, That faith may be known by these and the like signs: viz.  
1. It enables us to resist sin, Eph. 6.16.  
2. It makes us desire to be more fully assured of God's favour, and to be reconciled unto him, Psal. 31.16.84.5.106.4.  
3. It makes us desire to please God, though we displease ourselves, Gen. 22.10. Hebr. 11.5.  
4. It doth in such measure purify the heart from noisome lusts and affections, that there is a continual fight, and striving against them.  
5. It makes us to long after Christ, and a fuller taste of his sweetness, Cant. 1.2.  
6. It works in us the sweet fruit of heavenly, and spiritual joy, Phil. 1.25. 1 Pet. 1.8.  
7. It strives against doubting, judg. 6.17.  
8. It makes us, when we are not sensible of it, to complain bitterly for the want of it: john 3.23.  
9 It makes us fervently seek to be settled in believing, Psal. 77.3, 8, 9, 10.  
10. It makes us careful to seek and search diligently for the sin which hinders the settling of our faith, and to be industrious in our endeavours to expel it, Psal. 32.5. Hebr. 12.1. 1 ●et. 2.2.  
11. It makes us desire to perform the works of obedience, not only in word, but in deed also; that is, by a renewed, changed, and purified life and conversation; that is,  
I. It makes us obey God otherwise then we were accustomed, that is, in sincerity, and singleness of heart, by an universal, and continual obedience with Love and delight therein. And,  
II. It makes us labour to find out all the relics of sin and pollution, and to approve and allow of none, but to condemn, and relinquish all.  
12. It makes us truly humble; or, true faith is known by true humility.  
That true faith is, and makes us humble; appears two manner of ways: viz.  
I. From these places, Mich. 6.8. Zeph. 2.3. Math. 11.29.18.4. Eph. 4.2. And,  
II. From hence, because faith opens the eyes of the mind, giving unto the Believer a double knowledge: viz.  
First, of his state, that is, it lets him see that,  
I. The glory, honour, and the riches 〈◊〉 ●e world are but vain things, and unable to save 〈◊〉, Prov. 11.4. And,  
II. It discovers unto him his sins, and takes off all figg-leaves of excuses. And,  
III. It lets him see, that his own best righteousness is but but like a polluted rag; Eph. 4.10. And,  
iv It shows him, that hitherto he hath been deluded by dreams. And,  
Secondly, of his hope; viz, that,  
I. He deserves nothing at God's hands; And,  
II. That of himself he can do nothing that good is. And hence he comes to be truly humble and lowly.  
13. The last sign of Faith is Love, 1 Tim. 1.14. 1 john 3.23. Faith works by Love, Gal. 5.6. and where there is no love, there is no faith; and where no true love, no true faith: and therefore we should examine whether we love God or not: and that not only lightly in word, but solidly in heart.  
Qu. 35. Whether may Faith be without love or not?  
Answ. Bellarmine upon this question reports our division of faith into these three kinds thereof. viz.  
I. Into an Historical faith.  
II. Into a Miraculous faith.  
III Into a Faith of promises; which faith he subdivides  
1. Into a general faith. And,  
2. Into a particular: and from this division of faith, lays down this position concerning faith;  
That the faith of promises may be without Love. But this Division is lame; for he should again have subdivided it into a true justifying faith, and a false Temporary faith: and then he had furnished us with this answer to his Thesis;  
That the false Temporary faith of promises may be without Love; but not the true justifying faith.  
Qu. 36. How doth it appear, that true Justifying faith cannot be without Love?  
Answ. From these and the like grounds, and reasons.  
I. Faith which is without the works of Love, is false and dead, Jam. 2.14, 20. 1 Tim. 1.5. and therefore true faith cannot be without love.  
II. To know God in Christ, is to have true faith; but none knows God in Christ, but only he who keeps his commandments, that is Loves; for love is the sum of the Commandments, 1 john 2.4. and therefore true faith cannot be without Love.  
III. To be in the light, and to abide in the light, is to believe, and persevere in faith; but none is in the light, save only he who loves, john 2.9. And therefore true faith cannot be without Love.  
iv Every one who is born of God; that is, who is the Son of God, loves God: but every one who believes: that is, who hath true faith, is the Son of God, 1 john 5.1. therefore he loves God; but he who loves God, loves also his neighbour, vers. 2. wherefore he who hath faith hath love.  
V He who believes abides in God, and God in him, is Love, 1 john 5.16. therefore he who believes loves; and consequently faith is not without love.  
VI That which Christ puts as an infallible sign of a true Believer, without which neither faith can be true, nor any can be truly faithful, cannot be separated from true faith: but he puts love for an infallible sign of a true believer, etc. john 13.33. Ergo.  
VII. That which is always effectual, and works by love, cannot be separated from Love: but faith is such, Gal. 5.6. Ergo. I conclude, Fides sine delectione est fictio, delectio sine fide est deceptio. Faith is feigned without love, and love deceived without faith. Faith works by love; take away love and farewell faith: to believe and not to love is for the devil, to love and to believe are for the true Christian. Omni habenti fidem cum charitate dabitur spiritus gratiae, & abundabit in bono opere. August. Where faith is linked to love, there grace is given to abound in good works; where works abound to the glory of God, there heaven is promised to the comfort of man. Cum dilectione fides Christiani, sine dilectione fides daemonis. Qui autem non credunt, Pejores sunt, quam daemons, & tardiores. August. Serm. 10. de charit.  
Qu. 37. Whether is faith or love, the greater or better Grace?  
Answ. 1. Faith is the Prime grace.  
If any object, Love is preferred, 1 Cor. 13.13.  
I answer, love is there preferred before faith, not as a more excellent grace in itself, but in the use of it, and that only in respect of men: because it makes good works done to men, profitable unto them; and this is the Apostles meaning.  
Answ. 2. In some regards faith, in some love may be said to be superior, greater, and better; as for example.  
I. Love is greater than the Miraculous, Historical, or Temporary faith, 1 Cor. 13.1, 2, etc. 15.2.  
II. Love being an effect of justifying Faith, is inferior unto it; and therefore when it is said to be greater, we must not understand it, as though it were the greater grace or virtue, 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 man's 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 than love; for,  
1. Faith is the cause of love, Gal. 5.6. 1 Thes. 1.5. but the cause is greater than the effect.  
2. Faith is called our victory, 1 joh. 5.3. so is not love.  
3. We are born again by faith, we are made the children of God by faith▪ and Christ dwells 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 Christ's own teaching and preaching, joh. 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, john 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 increased?  
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 increase faith.  
Crescit amor fidei, quantum ipsa pericula crescunt; the more true faith is exercised, the more it is increased.  
II. Experience of former love and mercy, is a means to increase faith; He who delivered me from the Lion 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 publicly, jam. 1.18, etc. 1 Pet. 1.25.  
iv To purge and purify 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 increase 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 holiness 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 increase 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 showing 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 mollified, the hunger and thirst is increased, 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, etc. 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 believe 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. What 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 Nutshell 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. 20.20. or,  
II. Particular persons: these benefits, effects, and fruits, are either Negative, or Affirmative.  
I. The Negative Benefits of faith are,  
I. If we believe we shall never die, john 11.26. And,  
2. We shall abide no longer in darkness, and ignorance, john 12.46. There is no darkness so desolate, no cross so cutting, but the splendour of a sound faith and clear conscience is able to enlighten, and mollify. Faith helps unto knowledge, and understanding, and thereby expels blindness. As we cannot live without the elements; so we cannot attain unto knowledge without faith. Clem. Alex. As a child who learneth his first elements, aught to believe what his Master teacheth him, and not to ask the reason why this letter is called A, and that B: so in the mysteries of Faith, we must not ask the reason, how this may be, or that may be, but we must give absolute credit to the Scriptures, believing them to be infallibly true, without any error, falsehood, or contradiction: for if we thus believe, it will make us more diligent in the study of the word, and consequently will be beneficial unto us, for the expelling of ignorance, and gaining of knowledge. Noli intelligere ut credas, sed crede ut intelligas, intellectus merces fidei est. August. in Johan. Although there be nothing true in Religion, which is contrary to reason, yet because there are many things to be believed, which are above reasons reach, therefore the word is first to be believed, and then to be learned.  
3. Faith expels fear: or, if we believe, we need not fear enemies or evils: as, Mark. 5.36. Luke 8.50. And,  
4. We shall not finally or totally be subdued or overcome by Satan, or our spiritual enemies, faith being the best armour against Satan, and all his temptations, Eph. 6.16. 1 Pet. 5.9. In India there is a little beast called Quill, or Quirpele, which by nature is so great an enemy to Snakes, that whensoever, or wheresoever she finds any, she fights with them, and being stung or poisoned by them, she presently eats some Palo de Cebra, or Snake-wood, whereby she is instantly cured and healed: Faith is like this herb, for when we are soiled or wounded by Satan, we are cured and recovered by faith in the merits of Christ. Fide armatus, difficilia quaeque potest. Tindal hearing of a Conjurer in the Low-Countries who could by his conjurations fetch any dainty dishes from any Prince's table in the world, and therewith would welcome his friends, whom he invited to feast with him; Tindal resolved to go to see him do this act, and coming unto him, set himself to believe the contrary, and by faithful inward supplication besought the Lord, to restrain the devil's Power, for the convincing, confounding, and amazing of his servant the Conjurer: who was, notwithstanding all his endeavours, so hindered by the faith and prayer of Mr. Tindal, in his conjurations, that he cried out and said, I cannot do it, there sits the man who hinders me, and holds my hands: thus powerful, and prevalant is faith against Satan and all his devices. And,  
5. Faith makes us that we need not be ashamed, Rom. 9.33.10.11. 1 Pet. 2.6. Thus we see the Negative Benefits, etc. of faith.  
II. There are Affirmative fruits, Benefits, and Effects of faith, which are of four sorts: either Mixtly temporal and spiritual, or merely Temporal, or merely Spiritual, or Eternal.  
First, Some Fruits, Benefits, etc. of faith, are mixedly temporal and spiritual.  
I. If we believe our prayers shall be heard, and our requests granted, whether they be for temporal or spiritual mercies, Math. 21.22. And,  
II. Faith preserves us from persecution, or from the evil thereof. For as a garment touched with the stone Amiathon, doth resist fire, and if it be hung over the fire will not burn, but become brighter, as Isidor reports; so the soul being endued with faith doth so resist the heat of persecution, that the body is so insensible of pain, that they can sing in th● midst of the flames, and the soul thereby becomes sooner more glorious and more happy.  
III. Faith apprehends, applies, and lays hold upon all the Promises of the word, whether they concern this life, or the life to come, 1 Tim. 4.8.  
Secondly, Some Benefits, Fruits etc. of faith, are merely Temporal, for by faith we lay hold upon all the Promises which concern Protection, and Providence, yea the blessedness of us, and ours, both in regard of our bodies, estates, and good names, Levit. ●6. Deut. 28.  
Note here, that faith in temporal things is not literally certain and sure; for it doth not assure us that that very individual and numerical blessing which we want, and desire, shall be bestowed upon us; but that whatsoever blessing may be for our good, and for God's glory, he will not in his due time, withhold from us. A most full and clear testimony of faith in temporal things is laid down, Dan. 3 17. We know that our God is able to deliver us; but if not, we are ready to suffer for him. Where they express and imply four things.  
I. That God is able to deliver them.  
II. That whether he will, or not, they know not; because neither love nor hatred is known by any external deliverance or mercy.  
III. That if the Lord did not deliver them from the fire, he would enable them to endure the heat thereof. And,  
iv That howsoever the Lord dealt with them in temporal things, yet they would not deny him, nor turn aside from him to worship an Idol. And thus faith doth assure every true Believer;  
1. That the Lord is able to deliver him from all evil, and to give him any good thing. But,  
2. Faith doth not assure him, that God will answer his desires, or necessities in outward things. But,  
3. That what the Lords sees to be fit and necessary for him, he will give him, in his appointed time. And,  
4. That the Lord will either give him what he desires, and wants, or give him a heart to rest contented without it. And,  
5. That howsoever the Lord deals with him, or whatsoever his lot and portion be in outward things, yet he will cleave close unto God, in confidence, dependence, adherence, and holy obedience.  
Thirdly, Some Benefits, Fruits, etc. of faith are merely Spiritual as,  
I. If we believe in Christ we shall be beloved of him, 1 Tim. 6.2. And,  
II. We shall be added unto the Lord, Act. 5.14. And,  
III. We shall be abundantly endued with all spiritual graces. John 7.38. And,  
iv We shall receive remission of our sins, Acts 10 43. And,  
V If we believe, the preaching of the Gospel will be the mighty power of God unto salvation unto us, Rom. 1.16. Heb. 4.2. And,  
VI We shall be sealed by the Spirit of promise, Eph. 1.13. And.  
VII. We shall be justified by Christ, Rom. 3.26. And,  
VIII. Christ will be the end of the Law for righteousness unto us, Rom. 10.4. And,  
IX. By faith we overcome the world, 1 Joh. 5.5. And,  
X. Thereby our 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 Satan, 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 Denizens.  
2. They bring home store of wealth, but transport, or export little.  
3. They harbour no sluggish Drones.  
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 increase their gifts and graces; not hiding them in a napkin, much less spending them in the service of sin and Satan.  
III. They are enemies to sluggishness, and sloathfulness in God's service, desiring that all that is in them may praise, and serve the Lord, R●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, etc.  
Fourthly, Some Benefits, Fruits, etc. 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 curate, catechumenos bapizat, fideles ●ustificat, poenitentes reparat, justos augmentat, martyrs coronat, clericos ordinat, sacerdotes consecrat, in aeterna haereditate cum sanctis Angelis collocat. August. de verbis Dom.  
Queen 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 mystery 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 always goes along with them; and that not only,  
I. In regard of themselves; as was showed 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 than 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 ourselves, 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 john 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. Judas 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, than 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, joh. 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 john 2.2. And,  
4. That they shall be protected from a final and total relapse, john 10.28. Rom. 8.31, 34. 14.4. 1 Cor. 1.8. Phil. 1.6. 1 john 2.27.3.19.  
Seventhly, That they shall certainly be saved at the last, john 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 than life. And,  
2. A spiritual life, which is a little sweetened: 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 study and endeavour.  
The third for our eternal joy and peace.  
Qu. 43. What are the lets and impediments of faith?  
Answ. 1. Sometimes Gods giving men over to a reprobate sense, or, to the hardness of their own hearts, john 12.39.  
2. Sometimes the plots, practices, and persecutions of wicked men, against the professors of Christ, John 11.48.  
3. Sometimes the not being of Christ's flock, and fold, John 10.26.  
4. Sometimes ambition, pride, and affectation of humane praise and honour, John 5.44.  
5. Sometimes obstinacy and perverseness; john 4 48.8.45.  
Qu. 44. What things are contrary to true faith?  
Answ. 1. Unbelief, Gen. 19.14. 2 King. 7.12. or, incredulity. John 3.36.  
2. Doubtfulness, Exod. 17.7. Mark 11.23.  
3. Distrust, or desperation, Gen. 4.13. Mat. 27.4, 5.  
4. A dissembling or hypocritical faith, Jam. 2.18, 20.  
5. Temporary faith, and a revolting from faith, Luke 8.13. Hebr. 6.4.  
6. Tempting of God, Exod. 17.2. 1 Cor. 10.22.  
7. Carnal security, Psal. 94.7.  
8. To judge of the word of God according to humane reason, Gen. 18.12. 2 King. 5.11.  
9 To trust in vain things, which are not able to help us, Isa. 59.4.  
10. To place or put confidence in man, 2 Chron. 32.10, 11, 12.  
11. To trust in idols and false gods, Psal. 115.8.  
12. To trust in riches, Psal. 52.7, 8. Mat 6.24. Mark. 10.23.  
13 To trust in ones self, or, in their own righteousness, John 5.44.  
14. To hunt after the praise of men, as hypocrites do, John 5.44.  
15. Not to confess Christ before men, Mat. 10.32, 33.  
Qu. 45. Who are too blame in regard of faith?  
Answ. 1. Those who believe not in Jesus Christ for their Justification and Salvation, john 3.17.  
2. Those who neglect, and regard not the assurance of faith Rom. 1.16. Hebr. 6.12.  
3. Those who in affliction doubt of God's favour and goodness, Isa. 49.14, 15.  
4. Those who seek not after God at all, Zeph. 1.6.  
5. Those who stir not up themselves to take hold of God, when mercy is offered, Isa. 64.7.  
6. Those who answer not when God calls, Isa. 50.2.  
7. Those who scoff at the signs of mercy, John 2.18.  
8. Those who make shipwreck of faith, Acts 8.13, etc. 1 Tim. 1.19.4.1.5.8, 12.  
9 Those who blame them who believe in God, ● King. 18 19, 22, 30.  
10. Those who trust in gold. Job 31.24.  
11. Those who deride men for trusting in God, Mat. 27.43.  
12. Those who are hardly drawn to believe in God, Numb. 14.11.  
13. Those who will not believe the Lords promises, although he have showed many testimonies of his good will towards them. Deut. 1.32.  
14 Those who will not believe in Christ, except he show Miracles unto them, Mat. 27.42. John 4.48.  
15. Those who will not believe in Christ, except they see some visible and ocular demonstration, and manifestation of his Deity, John 20.25.  
16. Those who will not believe the comminations of the word, Acts 13.41.  
17. Those who seek for salvation by the works of the Law, and not by faith, Rom▪ 9.32.  
18. Those who through fear of enemies, and evils, dare not profess Christ, nor the faith of Christ. e. g. In Frithes answer to the Bishop of Rochester, there is a story of a youth, who being present at his Father's burning, the Officers to try whether or no he was of his Father's religion, asked him, How he believed? He being dismayed at the sad sight of his Father's death, and fearing the like torment, answered, Sir, I believe even as it pleaseth you.  
19 Those who believe with a bare, verbal faith; too many say, with indifferent Apelles in Eusebius, Sat est credere in crucifixum: it is enough to believe in Christ crucified, though it be with a dead, dull, ignorant, yea wicked faith.  
20. Those who walk by sight and sense, refusing to believe any thing, which they cannot comprehend, and take up by reason; and not daring to trust God any further than they see him. Lodovicus Granatensis saith, As he who having never seen glass before, seeing a curious and excellent vessel made of it, and set before his eyes, cannot be induced to believe, that it was made of a kind of straw, and sand, and by the breath of man; so is it in matters of faith being considered of by the light of reason. As we cannot imitate nor well understand the art of Bees in making their Hony-Combs, and tempering their honey; nor the art of Spiders in weaving their webs; nor the art of Silkworms in spinning their silk: so much less can we imitate the works of God, or comprehend in our reasonable understanding the mysteries of faith; and therefore what we cannot believe by understanding, we should labour to understand by believing: though the Philosopher teacheth otherwise, where he saith, Rationi fides adhibenda est, si quae demonstrantur, conveniunt cum his quae sensu percipiuntur rebus. Arist. 3. de gener. animal. cap. 10.  
The faith mentioned by Juvenal, is more like the belief of a Heathen, then of a Christian; 
Quantum quisque sua nummorum servat in arca.  
Tantum habet & fidei.  
Look how much money he hath in his chest;  
With so much faith only his heart is blest.   
The Schoolmen here teach better when they say, Rationes praecedentes minutent fidem, subsequentes augent. Reason's going before faith, do diminish it; but reasons following faith, strengthen it. Luther saith well; If you would believe, you must crucify that question, Why? for God loves not to have us so full of Wherefores; but rather if we would believe, to go bindfold into God's commands. We must walk by faith, not by sight or sense, 2 Cor. 5.7. For the nature of faith is to apprehend righteousness in the sense of sin, happiness in the sense of misery, and favour in the sense of displeasure. Faith will enable us to see the sweet Sunshine of God's favour, even through the thickest clouds of God's wrath. I will conclude this question, with that saying of Gregory, hom. 16. sup. Evang. Divina operatio si ratione comprehenditur, non est admirabilis, nec fides habet meritum, cui humana ratio praebet experimentum.  
Having briefly treated of true faith in general, I will now propound a question or two of the kinds of it; viz. of Weak faith and Strong.  
Qu. 46. How is there a greater faith and a less? or, in whom?  
Answ. 1. Sometimes in divers men; thus the time was, when Peter's faith was greater, and Thomas his faith less.  
2. Sometimes in the same man, but at divers times faith is greater and less; thus sometimes Paul saw clearly, sometimes but in a dark speaking, 1 Cor. 13. and our faith is more quicksighted at one time then at another.  
3. There are divers degrees of faith, as of age; sometimes we are infants and weak, sometimes men of ripe years. Thomas his faith at first was very weak, but afterwards a strong, comfortable, and applicative faith, 2 Cor. 10.15. Eph. 1, 13. 2 Thes. 1.3.  
Qu. 47. How many ways is faith weak?  
Answ. Two, to wit, either,  
I. In apprehension: when knowledge 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 smoking 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, than an infant, than a child, than a youth, than a man: or like a grain of Mustardseed, Matth. 13.31, 33. 1 Pet. 2.2. for faith groweth and increaseth 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, etc. Hence it is said, The sour sowed seed, Mat. 13.1.31. Mark 4.26, etc. And hence it is sometimes greater, and sometimes lesser. For the better understanding of this, observe three things:  
First, the Schoolmen say, that faith is less in a double regard; viz.  
I. Quoad objectum, in regard of the object; because expressly some believe sewer things than 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 than others: or,  
2. Ex parte voluntatis, because some have,  
I. Lesser promptitude and readiness in believing then others; some being more dull, lazy, and sluggish t●● others are: or,  
II. Lesser devotion; some being less zealous than others are: or,  
III. Lesser confidence, and trust; some being more fearful than 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 man's faith is greater than another's, as one star differs from another in glory, 1 Cor. 15. Rom. 15.1.14.1. and,  
II. In regard of a man's self; that is▪ sometimes faith in one and the same man is greater, and sometimes lesser; and that either,  
1. Ordinarily; and thus a man's fai●● 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. Psalter ●●. & 32. or,  
II. Because God withdraws his grace and spiritu●l light for a time, 2 Chron. 32.31. Psal. 51.11. o●,  
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 child 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 grieves 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, terrors, 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 aid 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 only examine whether we have faith; but also, whether our saith increase and be strong  
Queen 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 conversations, Mat. ●. 16. Phil. 2.15. yea,  
III. Strong, resolu e, and perseverant in the ●r●ct se of Religion, Colos. 1.25. 1 Pet. 5. ●. yet Ch●●● passes h●● 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 shown 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.  
Queen 53. What 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. When, 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 conjoined with works, mingled with love, and firm and constant. For,  
I. Faith which is without works, is an idle, addle, and dead faith, James 2. and,  
II. Faith which is not accompanied with love and charity▪ is a fruitless and unprofitable faith, 1 Cor. 13.2, etc. And,  
III. Faith which is not constant and perseverant, but temporary only, is not a great faith, nor at all available unto salvation. And therefore unto a truly great faith, it is required▪ that it have with it ●●th works and charity; and be constant and perseverant even unto death.  
Answ. ●. ●a ●h i● called great five several ways; vi●.  
I. When a man understands and believes Profound things concerning God; or when he appreh●nds ●●ch more of the Nature, Essence, and Attributes of God then humane nature can teach him. Thus the Centur●ans faith was great, Matth. 8.9  
II. When a man can esteem all temporary things to be transitory and contemn them in regard of those things which he hopes for by faith in Christ. And thus the faith of Moses was great, Hebr. 11. ●6  
III. When in adversity, affliction, and misery, a 〈◊〉 ●n fully trust 〈…〉, without ●●her ●●inti●g or doubting. And thus Jobs faith was great, 〈…〉.  
iv When it holds nothing impossible which is promised; neither believes according to the probability of humane reason, but according to the almighty power of God. As the great Mathematit●an said, Show me a place where I may six my engine▪ and I will shake all the earth: so faith saith, Give me but a sure word of promise, whereupon I may set my foot, and I will carry any thing. Thus Abraham's faith was strong, when Speravit in spe supra spem, he believed in hope, against hope, Rom. 4.18. being fully persuaded, that what God had promised, he was able to perform, verse 21.  
V When a man doth not desist from doing his duty, although the Lord answer him not at first: and thus the Canaanitish woman's faith was great, Mat. 15 22, etc. who notwithstanding the great and divers repulses she had, continued to follow Christ, and to pray unto him, until her request was granted.  
Qu. 55. What necessity is there of strong faith?  
Answ. God measures his blessings according to our faith; and therefore a strong faith is necessary to our well-being.  
Qu. 56. Why dot● G●d measure his mercy according to our saith?  
Answ. 1. Because without fa●th we cannot pray; and therefore as there is no faith where there is no prayer; so where there is no prayer, there is no assurance of any blessing, Rom 10 14.  
2. Because a weak faith is less able to work: for as the want of faith hinders us from prayer, so the weakness of faith hinders us from true performance of many duties, Mat. 8.26.14.30. 17.20. And therefore if we be destitute of any blessings let us remember that the reason hereof is, either want or weakness of faith. For,  
I. ●o unbelievers nothing is given, at least in love; faith being the key of God's treasury, and the vessel of the fountain, whereby water is conveyed unto us: and therefore if faith be cold, carnal, idle empty and sleepy, no wonder then if the reward be ●uch And.  
II. To children is given according to the proportion of their faith, more or less.  
Q●. 57 How is it then elsewhere said, That God gives abundantly to all his children?  
Answ. It is true, that God gives to them all abundantly, but yet it is according to their capacity. At a costly feast or banquet, all eat according to their own proper appetites or strength, not equally and alike. All vessels in heaven are full, but all are not of the same capacity. And there fore three things are required of us in regard of fa●th:  
I. To labour that our saith be a true, living, and j●st fying faith for it is a most perilous thing for a man herein to be deceived. And,  
II. To labour that our faith may daily increase and grow in strength; because a weak, or feeble faith affords but small or no comfort. And,  
III. To labour that our faith may be an exercised faith; that is, that it may be employed and extended unto all the actions and occurrences of our life, that we may live by faith, and walk in faith, 2 Cor. 5.7. that is, exercise our faith by a daily dependence upon God.  
Qu. 58. How may we know whether our faith be strong or not?  
Answ. 1. Luther saith, There are three things which are arguments of a strong faith:  
I. Credere impossibilia rationi: to believe things which are impossible to reason, as Abraham did, Rom. 4.  
II. Deum amare cum praebet se inimicum; to love God, when he seems to be our enemy; as the woman did, Mat. 15.  
III. Sperare dilata, to hope for things long delayed; as David did, Psalm 40.1, etc.  
Answ. 2 We may easily know whether our faith be strong or not, by these plain marks and signs.  
I. Can we in all things cast ourselves into the arms of Christ, and commit ourselves wholly unto him?  
II. Can we hope, expect and see the help and presence of Christ, even without, yea contrary to means? Do we walk by faith, not by sight?  
III. Can we in crosses, afflictions, and temporal disasters (for Christ's sake) rejoice? Rom. 8 35.  
iv Can we contemn and despise the world, using it as though we used it not, 1 Cor. 7.30. because we have built our nest in the Rock, and placed our confidence upon a surer stay than the world is, namely, upon Christ, who hath promised never to forsake or f●●l us? Heb. 13.5.  
V Do we daily increase both in love, faith, obedience, zeal, and all graces? 1 Pet. 2.2. 2 Pet. 1.5, 6.  
Although I have hinted at some things here concerning a strong faith, which perhaps the Reader might think sufficient for an Idea, or Essay, which this Trac● is; yet because a strong faith signifies Const lence and Assurance: I will, before I take leave of this grace, add a question or two more concerning them.  
Qu. 59 In whom must we place our Confidence and Assurance?  
Ans. In the Lord, and his Christ, Psal. 44.8.65.5. Ephe. 3.12. Heb. 10 19 whereof we have some rare examples in these following texts; Acts 4.31.19.8.28.15. Rom. 10.20. 2 Cor. 3.12.7.4.10.2.11.21. Phil. 1.14 1 Thess. 2.2. Bellarmine, de Just●fi●●. 5. c. 7. prop●sit. 3. could not but confess. That it is the safest way to place all our confidence in the only mercy of ●od by reason of the uncertainty of our own righteousness, and the danger of vainglory. And yet it is worth observing. How certain he was of the righteousness of another, at another time; for being put to his Oath before a public Notary, he affirms, That he verily believes, that Gonzaga, (who left the dignity▪ and inheritance of a Marquisite) never committed mortal sin, and that from his age of seven years, he is certain of it. Caeparius de vita Gonzag. l. 3. c. 2.  
Qu. 60. How must we trust in God?  
Answ. 1 We must ever trust him on his bare word, even with hope, besides hope, above hope, and against hope. And.  
2. We must trust him for small things as well as great; as we believe he will raise up our bodies from dust, and save our souls; so we must depend upon him for Providence and Preservation: And,  
3. To try first, and then to trust, is a good rule for trusting, in regard of men, but not in regard of God; for we must first trust his Omnipotence, Wisdom, Mercy and Goodness, and then try him.  
Qu. 61. Why 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 only 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 than we shall be of the household of God, Heb. 3.6.  
6. Because than we shall be made partakers of Christ, Heb. 3.14.  
7. Because it hath great recompense 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 persuasion of other men's salvation, 2 Tim. 1.5. Or,  
II. An assurance of certainty, or, a persuasion of our own salvation by Christ.  
This assurance is either,  
I. Weak, Prov. 3.26. Or,  
II. Strong, Rom. 4.21. Colos. 2.1. Hebr. 6.11. 10.22.  
Qu. 63. Whereupon 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 God's glory, and our good, than 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 increase 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 ourselves 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 ourselves 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. ●s his love there? do we love him unfeignedly, desiring 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 God's 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 only, it argues against us; but if we labour to serve the Lord in a constant course of Religion all our days, than we may be confidently persuaded 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 man's 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 air; so those promise many vain and idle things unto themselves, who are lead and live only upon future hopes. Or,  
Hope, as one saith, is a pleasant passion of the mind, which doth not only 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 Christ's merits alone; or Hope is a virtue whereby we are inclined to the expectation of those things which God hath promised unto us, Rom. 8.25. or, Hope is a patiented 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 itself to our imagination as difficult to obtain, whereby we endeavour to pursue it, conceiving that we are able to attain unto it, and in the end to get the possession thereof.  
Qu. 2. How many sorts and kinds of hope are there?  
Answ. Hope is either,  
1. Vncreate; viz. in Christ, Hebr. 12.1, 2. or,  
2. Create; which is either,  
I. Analogical, and is in unreasonable creatures, or, beasts, as Job 41.9. Rom. 8.20. or,  
II. Real, in reasonable creatures or men.  
Now this hope which is in men is twofold, Humane and Divine.  
First, there is a Humane hope, which is twofold; viz. Good and Evil.  
I. There is a Humane hope which is good and warrantable; which is twofold.  
1. A courteous hope, 1 Tim. 3.14.  
2. A natural hope, Ruth 1.12. Job 6.11.20. Rom. 4.18.  
II. There is a Humane hope, which is Evil, and wicked; which is fourfold.  
1. A curious hope, Luke 23.8. And,  
2. A covetous hope, Luke 6.35. Acts 10.19.24.26. Some hope for the death of those by whose death they may be enriched; but according to the proverb, He who hopes for dead men's shoes, may go long barefoot. Some hope to gain by their kindness to others; but to hope for requital of benefits bestowed, may rather be accounted usury then virtue. And  
3. There is an ambitious hope; but high hopes have oftentimes hard haps; and such as reach at the tree often stumble at the root.  
4. There is a cruel hope, Hest. 9.1.  
Secondly, there is a Divine hope which is twofold; viz.  
I. False, opinionative, deceitful and deceivable; as Job 6.20. Prov. 11.7. And  
II. True and good; and is either  
1. Charitable, 1 Corinth. 13.7. 2 Corinth. 1.7.10.15. or  
2. Spiritual, Ezra 10.2. Job 5.16. Hebr. 11.1. To hope above, and against hope, is the excellency of a mighty resolution.  
Queen 3. How do Hope and Desire differ?  
Answ. Thus, Desire extends itself to all kind of good things, without any apprehension of difficulty; and therefore belongeth to the concupiscible appetite; but Hope is subject to the irascible, and respecteth the future good gotten with difficulty; for no wiseman ever hoped for things which he holdeth impossible to attain unto.  
Qu. 4. Wherein doth the Hope and expectation of the faithful in earth, and of the Saints in heaven differ?  
Answ. 1. Negatively; the hope and expectation of those and these doth not differ herein, that the H●pe of these is certain, but of those uncertain; for both are sure and certain of the salvation both of souls and bodies at the last day.  
Answ. 2. The hope and expellation of the Saints in heaven, and faithful on earth, differ in these things;  
I. That the hope of the Saints on earth adheres unto faith, which looks upon God in his promises as in a glass, or dark speaking 1 Cor. 13.12. but the expectation of the Saints in heaven adheres unto an open and manifest vision of ●od. And  
II. Our hope is with labour, pains and strife; but the expectation of the Saints in heaven is without any difficulty. And  
III. Our hope is an imperfect expectation, theirs a perfect hope. ●nd  
iv Our hope is for the possession, theirs for the perpetuity of heavenly glory. And  
V Our hope is for the glorifying both of our souls and bodies, theirs only of their bodies, their souls being already glorified.  
Qu. 5. How do Faith, Hope and Charity differ?  
Answ. Bernard in Psalm 91. sai h, Dicit sides, parata su●t ma●na inexcogitabilia bova à Deo sidelibus suis; dicit spes, mihi illa servantur; tertia quidem charitas, curro ego, ait, ad illa. Faith saith God hath prepared many good and great mercies for his children, Hope saith, I am one of God's dear ones, and therefore have a right unto, and an interest in those inestimable and inexpressible blessings. And Love saith, seeing they are mine, I w ll hasten to the enjoyment of them, desiring to be dissolved, and to be with Christ, which is best of all.  
Qu. 6. What difference is there between Hope and Heaviness?  
Answ. Crates answers, Sadness is the punishment of the heart, but Hope is the medicine of distress.  
Qu. 7. Wherein doth true Hope consist?  
Answ. Bernard in Psalm 91. saith, Tria considero, in quibus tota spes mea consistit: charitatem adoptionis, veritatem promissionis, potestatem redditionis; Three things I constantly and continually consider, wherein my whole hope stands; the love of adoption, the truth of promission, and the power of reddition. When I call to mind▪ that God so loves me in Christ, that in him he hath made me a son; and remember the truth of the promises made unto sons; and withal, how abundantly able the Lord is to perform all his promises made to his children; then doth my soul cheerfully hope in God.  
Qu. 8. What is the Nature of spiritual Hope?  
Answ. 1. It is of that nature that nothing can destroy it: for though fortune (as one saith) ma● take away our goods, yet death cannot deprive us of hope.  
2. It is a better hope than we had by the Law, Hebr. 7.19.  
3. It speedily desires, and earnestly longs for the enjoyment of the thing hoped for, Prov. 13.12.  
4. It makes us not ashamed, Rom. 5 5. And,  
5. It is a remedy against all evils, temporal, and spiritual Si insurgant adversum me prae●ia, si saeviat mundus, si fremat malignus, si itsa caro adversus spiritum concupiscat, in te ego sper●bo. Bern. ser. 9 sup. Qui habitat. Hope in God is a sovereign Antidote against the poison and perils of Satan the world, wicked men, and our own corrupt nature. Si tribulatio infertur, per te sperabo, tu es spe● mea: si insurgat hostis, non nisi in te sperabo. Bern. in Psal. 91.  
6. It comforts us in spiritual dejections and languishments, Psalms 42.5, 11. Why art thou cast down, O my soul? and why art thou disquieted within me? hope in the Lord, etc. As without food the body would fail; so as the proverb is, If it were not for hope, the heart would break. Futurorum spes laborantibus requiem parit, sicut in ago positis dolorem vulnerum mitigat spes coronae. Orig. hom. 9 sup. Exod. Sola spes hominem in miseriis consolari solet. Cicer in Catalin.  
7. It is always of things not seen, and to come, Rom. 8.24. Spes non nisi bonarum rerum est, nec nisi futurarum. August. Enchir. c. 8.  
8. It is a lively hope, 1 Pet. 1.3.  
9 It is one of the three chiefest Theological virtues, 1 Cor. 13.13.  
10. It is the hope of righteousness, Galat. 5.5.  
11. It is a refuge in the time of need, Hebr. 6.18, 19  
12. It rejoiceth in adversity, as follows afterwards.  
13. It is a good hope, Lament. 3.26. & 2 Thess. 2.16.  
14. I is a blessed hope, Tit. 2.13.  
15. It is the hope of salvation, 1 Thess. 5.8. Tit. 3.7. or, it is a hope that saves our souls, Rom. 8.24. Spes praemii solatium sit laboris: the hope of the reward is the comfort of the work. Hier. in ep. Spes in aeternitatem animum erigit. Greg. in moral. Spes est ultimum adversarum rerum solatium. Senec. in ep.  
Qu. 9 What are the Fruits, Effects, Benefits and Excellencies of true Hope?  
Answ. 1. This question might be fully answered from the former; but I will add a word or two.  
2. Hope keeps us from sin; for as it did not hurt Rahab to dwell with the people of Jericho, but her faith kept her safe; so sin doth not harm those who by faith and a lively hope do expect their redeemer. And,  
3. It causeth us to approach unto Christ; for as by the Cable a man may draw his vessel to the Anchor; so the soul being fixed by the anchor of hope to Christ, doth hale and draw itself nearer and nearer unto him. And  
3. It animates and emboldens a man to undertake great things, adding as it were wings to his attempts Cum al●qua spes sub●st, vehementio●es vires apparere assolent. Aug. de quant. anim. c. 22. Spes ad m●jora audenda sese erigit. Greg. in Job 4. l. 5. c. 29. and  
4. Hope upholds in all labours, troubles, adversities and disasters. Spes commodi furatur labores, & metum ab cond●t Periculi. Ambros. in Psal. 12. An Italian suffering many cross adventures and troubles▪ painted in his study a Pinnace or small Bark, tossed with tempestuous storms, and in the sail was written, Expectanda d●es; meaning, that he hoped for one Sunshine day to recompense all his glowry and winter months. Hippolito Cardinal de Medic●, to the same purpose, figured the Moon in the Eclipse, which happeneth by reason of the interposition of the earth between the Sun and it, with this Motto, Hinc al quando eluctabor. Thus Lewes of Luxemberg, a French Captain, coming to the wars in Italy, had for his Impress A Sun, Or in a field Azure, environed with thick clouds, with this Mot, Obstantia nubila solvet; to infer, that he having endured divers adversities, after the beheading of his father, the high Constable of ●r●nce, hoped notwithstanding by his valour and virtue, that even as the Sun with his scalding beams dissolves the clouds, so he hoped to vanquish all who were averse to his shining virtues. Maximian an Italian Earl, being enamoured with a Lady named Anna Moronna, who afterward was his wife, had for his Impres● a Silkworm, which only liveth with the leaves of the Mulberry-tree, which tree in Lombardy is called Moronnna, with this Mot, Quol di cio vivo. Only of th●● I live, disdaining other food; to show, that as that little beast doth only live of those leaves, so he only contented himself to feed on the leaves of his love, in hope one day to enjoy the fruit of legitimate marriage.  
5. Hope doth not only uphold in labour, but comforts in misery: hence Bernard calls it the god of the wretched. The evenings hope may comfort the morning's misery. The apprehension of hope derideth grief, and fullness of hope consumeth it. Hope of all passions is the sweetest, and most pleasant; whence it is said, that hope only comforteth the miserable.  
Qu. 10. How many sorts of men are there in regard of Hope?  
Answ. 1. I might answer three; for,  
I. Some hope for that which they may hope for.  
II. Some hope for that which they should hope for.  
III. Some hope for that which they should not hope for. Or,  
An. 2. I may answer, four for,  
I. Some men neither hope in God, nor fear him; these neither regard his wrath, nor his mercy.  
II. Some fear, but hope not; these regard his wrath, but not his mercy.  
I●I. Some hope, but fear not; these regard his mercy, but not his wrath.  
iv Some hope and fear; these regard both his mercy and his wrath.  
Qu. 11. Who is the Hope of the Elect?  
An. 1. God, Psal. 71.5. Jer. 14.8.17.13. Joel 3.16.  
2. Christ. 1 Tim. 1.1.  
Qu. 12. In whom, or what may we hope?  
An. 1. In the Lord, Job 5.16. Psalm 31.24.38.15. As a son in all his necessities and straits trusteth unto, and dependeth upon his father (especially if he be great and rich) that he will help him, and not suffer him to want, nor permit him to suffer; so should we hope in the Lord, and depend upon our heavenly father, who is abundantly able, and most affectionately willing to relieve, help, save and secure us.  
2. We may hope in the word of the Lord, Psal. 119.74.147. and,  
3. In the judgements of the Lord, Psalm 119.43.  
Qu. 13. Whence comes our Hope in God?  
An. 1. From God. Psalm 22.9. Rom. 15.13. ● Thess. 2 16. and,  
2. From spiritual experience, Rom. 5.4.  
3. From the consolation of the Word, Rom. 15.4.  
Queen 14. Why must we hope in the Lord?  
Answ. 1. Because the eyes of the Lord are upon those that hope in him, Psal. 33.18.  
2. Because sometimes the Lord proportions his mercy towards us, according to our hope in him, Psalm 33.22.  
3. Because the Lord will hear those who hope in him, Psalm 38.15.  
4. Because hope is a sovereign antidote against spiritual dejection, Psalm 42.5, 11.  
5. Because such are happy as hope in him, Psalm 146.5. Jer. 17.7. and,  
6. Because the Lord taketh pleasure in such Psalm 147.11.  
7. Because he is our Portion, Lam 3.24.  
8. Because we are saved by hope Rom. 8.24.  
Qu. 15. How doth Hope respect God?  
Answ. 1. Divine hope respects God as the object which is expected; for God himself is the principal object of hope, 1 Pet. 1.21. the less principal objects are all those things, whereby as by degrees and means we come unto God, 1 Pet. 1.13. Hence God himself is called The hope of Israel, Jer. 14.8. and Rom. 15.3. the God of hope: not so much because he is the Author and giver of hope, as because it is he in whom we hope.  
2. Hope respects God as the Author and giver of every good thing which it expects, Psal. 37.5, 6. Jer. 17.7.  
Qu. 16. Who must hope in the Lord?  
Answ. 1. The people of the Lord, Psal. 130.7.131.3.  
2. The particular servants of the Lord, Jerem. 17.17.  
Qu. 17. What is the duty of those who hope in the Lord?  
Answ. 1. To be of good courage when they are in any want, distress or danger, Psalm 31.24.  
2. To wait patiently for that which they hope for, Rom 8.25.  
3. To rejoice in their hope, Rom. 12 12.  
4. To remember that their hope is not for temporal things, or the things of this life, but for eternal after this life; and therefore the want of temporal things must not shake their hope, 1 Cor. 15.19.  
5. To purge themselves, even as Christ is pure, 1 John 3.3.  
6. To continue in their hope unto the end, Col. 1.23. Heb. 3.6.6.11. 1 Pet. 1.13.  
Queen 18. When hath the righteous hope?  
Answ. 1. In this life, Psalm 71.5. Joel 3.16 and therefore, while there is life there is hope. A Rhodian being cast into a cave by a Tyrant, and fed there after the manner of a wild beast; some of his friends persuaded him to abstain from eating, that so he might die; to whom he answered, Dum spiro spero, I will hope while I have life. Thus though we in our journey unto Canaan, through the Straits meet with many cross winds and storms, yet we must labour skilfully to steer, and keep on our course by the Cape of good hope, till we arrive at the haven of eternal happiness.  
2. The righteous have hope in their death, Prov. 14.32.  
Qu. 19 When must we hope in the Lord?  
Answ. 1. When we are in any misery or distress, as was showed before. And,  
2. When humane help fails. De divina miseratione tunc sperandum amplius est, cum Praesidia humana defecerint. Ambros. in Hexam.  
Qu. 20. Who can have no hope in God or Christ?  
Answ. 1. Not those who go down into the pit, Isa. 38.18. Nor,  
2. Those who are without Christ. Ephes. 2.12. Nor,  
3. Those who are strangers from the Commonwealth of Israel, Ephes. 2.12. Nor,  
4. Those who are aliens from the Covenant of promise, Ephes. 2.12.  
Qu. 21. Whose 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, increase, or advantage of, or for what we lend, especially to the poor, Luke 6.35.  
2. We must not hope for the ruin and destruction of God's 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. ●. 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 God's promises, even above natural probability, Rom. 4.18, etc.  
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 virtue 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 struggleth 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. ●hrysost.  
Queen 24. What is the Object of Hope?  
Answ. Futurum possib●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 virtue, 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 aids and helps.  
II. Multa; many aids 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 aids. 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 dwells 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, preserveth 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 Pillar●; 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 battle; 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 cur'd all ills by death.  
She glads the farmer, doth his grain commit  
To earth, and with large use returneth it.  
She cheers 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. 1. Righteousness, Gal. 5.5.  
2. Christian courage and magnanimity, Psalm 31.24.  
3. Prayer, Psalm 119.147.  
4. Patience, Lament. 3.26. Rom. 12.12. 1 Thess. 1.3.  
5. Spiritual experience, Rom. 5.4.  
6. Faith, 1 Pet. 1.21.  
7. Rejoicing. Prov. 10.28. Heb. 3.6.  
8. Confidence, Psalm 119.116.  
Qu. 28. What are the notes, marks, and signs of spiritual hope?  
Answ. 1. It adheres and trusts solely to the grace of God, and his free promises, Heb. 11.1. 1 Pet. 1.13.  
2. It begets in us a care and desire in all things to please God. 1 John 3.3.  
3. It diligently uses those means which God hath appointed tor the obtaining the thing hoped for, and abstains from the use of all unlawful and unwarrantable means, Heb. 10.23, 24, 25.  
4. It depends not upon any means but only upon God, who can work by, or without those, Hest. 4.14.  
Queen 2●. What things are contrary unto true hope?  
Answ. 1. Despair of mercy.  
2. Doubtings of the blessings to come, which are expressed in the word.  
3. Carnal security, and a neglect of the use of the means appointed for the obtaining of the thing hoped for.  
4. Shame of face, or confusion, in regard of the event, is opposed to hope, Psalm 25 2, 3.  
Note here, the certainty of faith is opposed to error; but the certainty of hope is opposed to distrust: and as in this they differ; so in this they are alike, That either of them is firm and certain; for faith establisheth the understanding, lest it should not believe and hope establisheth the affection, lest it should distrust.  
Queen 30. Who are too blame in regard of Hope?  
Answ. 1. Those who prefer worldly enjoyments before spiritual hope. Bias said, He who will lose a favour for a hope hath small store of wisdom: the proverb saith. A bird in hand is worth two in the bush: Bion saith, He who supposeth to thrive by hope may happen to beg in misery: and most men choose present enjoyments before future hopes; the pleasures of sin, and profits of the world▪ before the hope of the pleasures at Gods right hand for ever and ever.  
2. Those are too blame, who hope in the creatures: for to put our confidence in the creature, is to despair of the Creator. De Creatore desperare est, spem in creatura ponere. Gregor. in Mor. lib. 3. And,  
3. Those who hope in God, while they are wicked; for vain is that hope which doth not fear God, they only hoping well who are good. De spe incassum praesumit, qui timere Deum in suis operibus temnit. Greg. in mor. as Socrates was wont to say, Spem malam nihil aliud esse quam pessimum viae ducem ad gravissima quaeque peccata. Stob. serm. 109. So indeed, for a man to hope well in evil-doing, makes him neglect to do good, and encourageth him in evil.  
Qu. 31. What may we learn from or concerning Hope?  
An. 1. That Hope is a thing which is appropriate unto man alone: for beasts have no hope at all, looking only at things present. And,  
2. That hope grounded on God never faileth; but built on the world, never thriveth. And,  
3. That hope of life is vanity, hope of death is life and the life of hope is true piety and virtue. And,  
4. That sweet words and fair promises beget hope: large protestations nourish it, and contempt kills it. And,  
5. We may learn, that true spiritual hope cannot be without faith. Spes sine fide quomodo esse posset, non inv●nio; nem● enim se sperat posse ass●qui, quod non esse credit. August. How can hope be without faith▪ seeing a man cannot hope to possess or enjoy that which he doth not believe is? Fides credit, spes & charitas crant: sed sine fide esse non possunt; at per haec & sides orat. August. in Enchirid. Faith believes, hope and love pray, but these cannot be without faith, and by these faith prays.  
Qu. 32. What is required, or, what is the duty of all in regard of this grace and virtue of spiritual hope?  
Ans. To labour diligently for the full assurance of hope, Heb. 6.11. When Alexander passed into Asia, he gave large Donatives to his Captains, and other principal men of virtue; insomuch as Parmenio asked him, Sir, what do you keep for yourself? He answered, Hope. Wincelais King of Hungary, being driven out of his Kingdom, and forsaken of his own, oftentimes used to say, The hope I had in men hindered me from putting my trust in God; but now my hope being wholly in him, I assure myself that he will help me by his divine goodness; as indeed it fell out not long after, he being reestablished in his Estate and Dignity. Thus by hope we are saved; and therefore we must hope for good by a good hope.  
Qu. 33. Whether may hope be certain? or, Whether is there certainty in hope?  
An. 1. Sometimes I confess Hope is contrary, and uncertain▪ men oftentimes hoping one thing, and another coming to pass. For,  
I. Sometimes that which men hope will be for their salvation turns to their destruction, as Rom. 11.9. Let their table be made a snare, and a not, for a recompense unto them. Christ here by the mouth of the Prophet wisheth that which came upon the Jews; that is, that as Birds are taken whereas they think to find food; so the Law which the Jews of a blind zeal preferred before the Gospel, thinking to have salvation by it, should turn to their destruction.  
II. Sometimes a man hopes for one thing and a better comes to pass: Saul hoped by his seeking to find his Father's Asses, but found a Kingdom. Phalaris the Theban being grievously sick of a disease in his lungs, would needs enter into battle with his enemies, hoping to be slain therein, and so to be released from his pain: in the battle he was sore wounded with a Spear; and hoped it had been mortal; but he was cured of his wound, and eased of, and freed from his former malady by the wound received.  
Mamilius Bubulus King of Hetruria, received in a battle a wound with an arrow, which entered his body up to the feathers, and being drawn out, the head thereof remained still in the flesh; being something recovered of his wound, he went to hunt a Hart, hoping to cheer and refresh himself thereby; but in his hunting he fell into a ditch, and his horse upon him, and thereby the Arrow-head, which was left in his body, was forced out, and it being voided out, he became afterwards more healthful than ever he was.  
III. Sometimes a man hopes for one thing, and a worse comes to pass; as Cornelius Rufus being very weary, laid him down to sleep, hoping to ease and refresh himself thereby, but in his sleep the faculty or sense of seeing was taken away from him, and he became all his days blind. Lucian in his Dialogues tells us of a Cobbler, who being invited to a rich man's house, and seeing much plate, dreamt the next night that he was his heir, and enjoyed it all: but the Cock crowing▪ and awakening him, he threatened to kill him, for making him poor. Thus many build Castles in the air, hoping for great things without any ground. The Oracle having said, That if Rhesus King of Thracia and his horses did once drink of the river Xanthus, Troy should not be won, he hoped confidently to preserve the City from ruin: but the first night he and his horses came, they were surpized by Diomedes and Ulysses, and slain, before ever they touched the water.  
An. 2. By reason of our imperfection, and those many temptations whereby we are assaulted, our Hope hath often some doubting accompan●ing of it, whereby in regard of our sense and apprehension, Hope is not always certain. Lam. 3. 1●.  
3. Divine hope in regard of the certainty of the Object, is most certain because it is supported and upheld by the power and faithfulness of God, whereby he hath revealed. That as he can, so he will most certainly perform all his promises, Rom. 4.21. 2 Tim. 2.13.  
4. Divine hope in regard of the certainty of the Subject, aught to be by all means most certain, and firm, Heb. 6.18, 19  
5. Hope considered absolutely, and in itself, is also infallible and certain, Psalm 2●. 2, 3. because it adheres unto, and is built upon that most certain and infallible foundation that faith is, Rom. 4.18, 19 Heb. 11.1.  
Qu. 34. Upon what grounds is the certainty of hope built?  
An. 1. Upon the word of God, Mark 9.7. Luke 12.32. And,  
2. Upon the oath of God, Hebr. 9.18. And,  
3 Upon the legacy and testament of Christ. The Lord, Psalm 2. saith unto Christ. Ask of me what thou wilt, and I will give it: and Christ asketh, that those who are his, may be where he is, etc. John 17.24. And,  
4. Upon the blood of the Lord Jesus, which was shed for us, whereby all the promises of God are unto us Yea and Amen. And,  
5. Upon the pledge of the Spirit given us on earth Ephes. 1.13. for the Holy-Ghost is an earnest given us by, and from God who is faithful and true. And,  
6 ●pon the pledge of our nature, taken up into heaven by Christ; as the Apostle saith, He hath entered into heaven, our forerunner.  
These are the six Pillars, and strong rocks of our Hope which doth sustain us in all our troubles; but when we shall enjoy what we hope for, then hope shall cease; for Spes tunc non erit (saith Augustine) quando res erit: hope will not be when and where the thing hoped for is enjoyed.  
Qu. 35. Why must we labour for this certain hope?  
An. 1. Because God commands and requires it at our hands, Heb. 15.13. Col. 1.23. Heb. 6.11.10.22. 1 Pe●. 5.9.  
2. Because this hope is as necessary for us when we are tempted, as a Helmet is for a Soldier, when he is assaulted (Ephes. 6.17. 1 Thes. 58) or, as an Anchor for a ship in a storm, Heb 6. 1●.  
3. because it brings freeness, fortitude and firmness in every work of God, i. e. adds strength, courage, and resolution in us, in the performance of every good duty, Psalm 19.12. 1 Cor. 15.58. Gal. 6.7, 8. Heb. 3.6.12.2. James 5.7. And,  
4. Because it is the end of our calling, Ephes. 1.18. And,  
5. Because it will never make us ashamed; i. e. it will never deceive us, or frustrate us of our expectation, Rom. 5.5.8.24.  
Queen 36. By what Means may we attain unto this certain hope?  
An. 1. By a firm and lively faith; for hope both flows from faith, and depends upon faith, and that not only in regard of its being, but also in regard of the degree, manner and sense thereof: wherefore if we desire to attain unto a firm hope, we must labour for a lively faith, Heb. 11.1.  
2. We must by all means labour to keep a good conscience; for such a conscience avails much for the confirming of our faith and hope, 1 Tim. 1.19. 2 Tim. 47, 8.  
3. We must diligently observe and mark all the testimonies, experiences and experiments which we have of the Love of God towards us; for such experience begets hope, Rom 5.4.  
4. We must continually remember those who with good success, and a happy issue, have hoped in God, James 5.10, 11. And  
5. We must be frequent in the exercises of Piety, Rom. 15.4  
Thus much for the second Theological grace, Hope; I proceed unto the third.   

CHAP. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of Love; or Charity.  
Qu. 1. HOw many ways is this word Charity taken in Scripture?  
An. 1. Sometimes largely, for our Love both to God and man, Rom. 13 1 Cor. 13.  
2. Sometimes strictly, for some one part or office of charity; especially these three:  
I. To remit all offences done against us. And,  
II. To interpret all things in the best sense, when they are doubtful. And,  
III To relieve the poor members of Christ, when they are in necessity. Now in this place Charity is taken largely, in the first sense, for Love.  
Qu. 2. What is Charity?  
An. Charity is to love God for himself and his own sake, and our neighbour for God's sake; or, ●t is that affection of love which moves us to hold our neighbour dear, and to desire and seek his good in every thing which is dear unto him, and that for Christ's sake, according to the will of God.  
Qu. 3. Whether is this grace of Charity, the justification of a sinner before God or not?  
An. It is not. For,  
I. One grace or virtue cannot be our whole righteousness.  
II. Charity is a fruit of Justification, or, an effect of faith, 1 John 3.18, 19 For love doth not beget faith, but is begot by faith, and thereby is confirmed more and more, in so much as we gather the cause by the effects, 1 John 4.17. 2 Pet. 1.10. and therefore S. Luke doth plainly make Charity the effect of Justification, not the cause, Luke 7.47.  
Qu. 4. By how many words is Love expressed?  
An. There be four words which the Greeks use to express love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Friendship, Love, Charity, Lovingness. I here omit Friendship, as also Charity as it signifies Alms, referring them to their proper places, in the Volumn promised; and concerning love, the only thing here to be hinted at, I shall treat in this order:  
First, of love generally.  
Secondly of love particularly; as it is  
1. Evil. And,  
2. Good; which love is either,  
First, Vncreate: as,  
I. The love of God (essentially) to us.  
II. The love of Christ (personally) to us.  
Secondly, Create; which love is either,  
I. Spiritual: as  
1. Our love to God. And,  
2. Our love to Christ. And,  
3. Our love to the faithful. Or,  
II. Natural; as, our love to ourselves. Or,  
III. Moral; as,  
1. Our love to our Neighbour. And,  
2. Our love to our Enemy.  
Qu. 5. To whom is love referred in Scripture?  
An. 1. Sometimes to God the Father; and that both.  
I. Positively, in the lowest, or first degree of love: and thus he loves all his creatures, as his creatures, John 3.16. 1 John 4.8, 16.  
II. 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, john 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. john 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 itself, but for health's 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 only working itself, 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 virtues and graces; and, As a root is engendered 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 than the letters of Ephesus, or the riddles of Sphinx, to tell what it was; so that being demanded to show the definition thereof, said, Love is I know not what, it cometh I know not from whence, who sent it I know not, it engendereth 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 man's self.  
Anacreon said, It was a sweet mischief, sigh for a pint 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 only by nature, thinking that we should love them as ourselves, 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 neighbour 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 conjoined 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 inflamed 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 re●o●ce in him, as the Church did in her beloved, when she had found him, Cant. 5.  
Qu. 9 Wh ch ● true Love?  
An. 2. Not that which is in word and tongue only 1 john 3.18. ●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 john 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 straight 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 Ten●●, Rackets make the ball live in a perpetual motion; so do repulses in love, reflecting it stronger into one another's 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 virtue, 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 pitched in the centre immovably, while love walks about in a perfect circle of beneficence; and these two can never go asunder.  
7. Love is like Honour, which varies itself 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, etc. This flame of love extends itself 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, ● soul , or replenished 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 trial.  
II. As a full vessel is more firm and stable, but an empty one less steady, and more easy to be overthrown: so a soul filled with God's love is more stayed and steady in good, and the practice thereof, than 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 bend downwards towards the earth, spills or sheds part of the liquor; so those who lean and incline 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 th●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 shows or seem of love will soon be lost.  
X. As the full vessel holds and hath more within than is seen without: so a heart filled with God's grace and love, cannot show 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.  
TWO There is a commanded love; now this is that love whereby reason showeth 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 choice 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. ●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 man's 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 Catholic church, 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 denied 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 men; and that either with an evil or a good love.  
First, sometimes men love men with an evil love: this love is fourfold,  
I. Inconstant, when for the smallest offence committed. or, but supposed to be done, extreme love is changed into extreme hate. Eusenides talking privately with the Philosopher Cuspides, asked him, If he were not so happy, as that nothing could be added to his felicity seeing he was above all others most favoured and honoured by Ptolemy the King? To whom Cuspides answered, How soon can Fortune tumble thee down, and then how miserable a thing will it be to have been happy? Shortly after this discourse, Ptolemy found Eusenides his great Favourite, and one of his Concubines, whom most dearly he loved, talking privately together; whereat he was so incensed▪ that he made her stra●ght drink a cup of poison, and caused him to be hanged before his own gates And,  
II. This evil love is immoderate, inordinate and most lewd. Adrian the Emperor so doted on the love of Antinous, a beautiful young man, that he dedicated a Temple to him at Mantinaea, and a City at Nilus. Pausanius. Too too many▪ with a Sodomitical affection have loved and lusted after some, Gen. 19 and,  
III. This evil love of men to men is Sensual, called Amor concupiscentiae, which is this, when we love our neighbour for our own profit and commodity only; as Laban loved Jacob only for his own ends; and as subjects sometimes love their Princes for their own advantage and advancement. And,  
iv This evil love is most wicked and diabolical, when men love such as themselves because they are wicked, Psal. 50, 18. Suetonius tells us, that Caligula the Emperor did deeply love Marcus Lepidus, and Marcus Nestor the Buffoon, only for the commerce of mutual alternate brothelry: or, because they would accompany him to the stews.  
Secondly, sometimes men love men with a good, lawful and laudable love; this love is sixfold; viz.  
I. Natural, that is, of Parents to children, of children to Parents, and of kinsmen to kinsmen, Gen. 22. ●. 25.28.37.3. And,  
II. Oeconomical, viz. of husbands to wives, of wives to husbands; of masters to servants, and of servants to masters, Genes. 29.18.20.30. 2 Chon. 11.21. Prov. 5.19. Eccles. 9 9 and,  
III. Political, when a man lives peaceably and quietly in a Commonwealth, not having suits, contentions or jars with any. And,  
iv Reciprocal, when one neighbour or friend loves another, because he is beloved of him, Exod. 21.6. 1 Kings 5 1. It was said of Socrates, that all who knew him loved him; and the reason why any loved him not, was only because they did not know him, he was so loving to all he knew. And,  
V Moral, which is an intimate, entire and cordial love, and is for the most part between two: as Jonathan and David, 1 Sam. 18.1. 2 Sam. 1.26. Pylade● and Orestes, Damon and Pythias, Scipio and Laelius, and Severus and Pertinax; for such was the love of Severus the Emperor to Pertinax, whom julianus slew, that he commanded, that all should call him Pertinax. Entropius. And,  
VI Spiritual and Supernatural, which is called Amor amicitiae, love of friendship; and is this, When we love either our neighbour chief for his own good: or, our neighbour, or our enemy for God's sake. This love I call spiritual, because although the object of this love be our neighbour, yet the reason why we love him is God.  
THIRDLY, men love women; and that either with an evil or a good love.  
First, sometimes men love women with an evil love: This is twofold:  
I. Inconstant: thus Demaphon was false to Phillis, Aeneas to Dido, Jason to Medea, Paris to Oenone. And,  
II. Immoderate, inordinate, lascivious and lustful, Gen. 34.12. Colos. 3.5.  
Militat omnis amans, & habet sua castra Cupido: This love is a wanton war under Cupid's colours. Turinge had so many lovers, that she could not reckon them upon her finger's ends, but called for a bushel of pease to tell them by. Aurelius Alexander, for the love he bore to that (famous for beauty, infamous for lewdness) harlot Thais, caused that most renowned and rich City Persepolis to be burned. Catiline for the love of Orestista killed his own son, because she would not join in marriage with him while his son lived. Sallust. From this lascivious and inordinate love came that proverb, Wisdom and love never go together.  
Secondly, sometimes men love women with a good love: this is,  
I. Moral: when,  
1. He who marries is as though he married not, in regard of the moderation of his affection, 1 Cor. 7.30, 31. and.  
2. When the husband is constant in his love to his loyal wife. And,  
II. Natural or Conjugal: when men love women in the way of marriage. Two things are here observable: the kinds and causes of this love.  
First, this love s threefold; for, 

1. Some love for virtue.  
2. Some for beauty. And,  
3. Some for both, loving dainty meat in a neat dish.    
Secondly, the causes of this Natural or Conjugal love, are Sight and Suitableness.  
I. Sight; for looking is the cause of loving, and a curious observation the rice of affection. Etrasco the Roman, and Verona, being both born dumb, by beholding one another, were so taken with one another's love, that it continued full thirty years before they were joined in marriage; and of them descended the noble lineage of the Scipio's. Aurelius.  
II. Suitableness of disposition; Likeness is the cause of liking: For as between the similitude of manners, there is a friendship in every respect absolute; so in the composition of the body, or likeness of disposition, there is a certain love engen. dread, both the bodies resembling each other, as woven both in one loom.  
FOURTHLY, women love women, and that sometimes with an evil and inconstant love; and sometimes with a good and constant affection.  
FIFTHLY, women love men; and that either with an evil or good love.  
First, sometimes women love men with a good and constant love; as Charites loved her husband Expolemus, Cornelia Gracchus, Julia Pompey, Artimesia Mausolus, Panthea Abradatus, Portia Brutus, Alceste Admetus, Penelope Ulysses, Sulpitia Lentulus, Hipparchia, Crates, and Macrina Torquatus.  
Secondly, sometimes women love men with an evil love; this love is either,  
I. Inconstant; when women like to the Polipe stone, change colour every hour; or, like the Weathercock, waver with every wind; or like the Marigold, change with the Sun. This inconstant love proceedeth often from sudden choice; for we account those Damosels too light of love, who betroath themselves upon the first sight and motion; because as the rattling thunderbolt hath but his clap, the lightning but his flash the baven but his blaze so hot love begun in a moment, endeth in a minute. Scalding water if it stand a while, turneth almost to ice; and Pepper, though it be hot in the mouth is cold in the maw; so hot love is soon cold; and that affection which frieth in words, commonly freezeth in works. And  
II. The evil love of women to men is sometimes merely feigned and counterfeit; as was the love of Cressida to Treilus, having tears at command as the Crocodile, to betray, and smiles at will to bewitch. And,  
III. Immoderate, inordinate and lustful: as the love of joseph's mistress unto him, Gen. 39 9  
Thus much for the eighth sort or kind of love.  
Ninthly, man loves sin, and the world, 1 John 2.15. James 4.4. Hic amor est odio majus scelus. This love is worse than hatred. I wave these till I come to treat of the World and Sin.  
Tenthly, man loves things; viz. both,  
I. Natural things, as Xerxes, all his great exploits both by sea and land being laid aside for a time, he fell so far in love in Lydia, with a Planetree which happened to his sight, that he tarried a whole day by it, and caused the boughs to be adorned with chains of gold, bracelets and spangles, yielding thereto great reverence. And,  
II. Artificial things: as a Senators son in Rome loved extremely the Ivory picture of Vesta, which wrought him such discredit, as that he was exempted from bearing office in the City. Pygmalion doted on an Ivory image that he had made with his own hands. Ovid. Two young men of Athens were in love with the picture of Fortune. Prillius Pilatus was in love with the images of Helena and Atalanta; and Demetrius having strongly begirt the city of Rhodes, for the love he bore to Protogenes painted table, raised his siege.  
Eleventhly, Men love beasts; as the Emperor Adrian caused a tomb to be made, and a pillar to be set up▪ with an Epitaph in praise of his horse Boristhenes, which he exceedingly loved. Julius Capitolinus witnesseth▪ that the Emperor Verus ordained, that there should be a tomb erected in the Valerio i●a● for his horse Volucer (which he loved so much, that he used him more like a man then a beast) and made for him a statue of gold. Dio●in vita Ver. The Persians for the affections they bore to their horses, when they died buried them. Alexander the great made a tomb for Bucephalus. The Emperor Augustus buried his Parrot, and Heliogabalus made a grave for his Sparrow, out of their love to them.  
Twelfthly, beasts or living creatures love men. At Assus a Babylonian City, a Dolphin so loved a boy, that following too far after him, he stuck fast in the sand. Solinus. c. 18. Aelian tells of one Sophocles an Athenian, who seeing himself to be so well beloved of his horse, that he would exceedingly faun upon him, he fearing some shame thereby, sold his horse away; which the horse took so heavily, that he would never eat after, but pined himself to death.  
Thirteenthly, beasts love beasts; as Marcus Aurelius saith, as one bird loveth another, one bruit another, one wiseman another, so one fool loveth another.  
Thus much for the sorts and kinds of love.  
Qu. 12. What difference is there between the love of a child, and the love of a servant?  
Answ. They differ not in the subject matter of their obedience, but in the m●nner; thereof: for the child ex amore obeys the law for the love of virtue; but the servant ex timore, obeys rather for fear of punishment. The child who conforms himself to the Law rather for love, hath respect especially to the Affirmative precepts; but the servant who conforms for fear, hath respect chief to the Negative commandments.  
Qu. 13. What difference is there between Love and Charity?  
Answ. 1. All charity is love, but all love is not charity.  
2. There are three words which signify Love; Dilectio, Amor. & Charitas. Peter Martyr, loc. come. fol. 379. calce, distinguisheth them thus, Dilectio est lenior affectus, Amor vehementior, charitas vero ibi statuitur, ubi conjunctio & necessitudo quadam intercesserit. Dilection signifies a lower degree of affection, and love a higher, but charity rather imports a necessary duty unto Parents, Country, Kindred, and the like.  
Queen 14. Wherein do Nature, Reason and Religion differ in regard of Love?  
An. 1. Nature bids me love myself, and hate all who hurt me.  
2. Reason bids me love my friends, and hate those who hate me.  
3. Religion bids me love all, and hate none Nature showeth care, Reason wit, and Religion love; and therefore Nature may induce us, and Reason persuade us, but Religion must rule us.  
Qu. 15. What difference is there between Love, and the most, if not all things?  
Answ. Of all things the newest is best, save of love and friendship, which the elder it waxeth is ever the better.  
Queen 16 What difference is there between Love and Friendship?  
Answ. The difference between femine love and true friendship is; Love is but an eye-worm, which tickleth the head with hopes and wishes: Friendship is the image of eternity, in which there is nothing movable, nothing mischievous. As much difference as is between beauty and virtue, bodies and shadows, colours and life, so great odds is there between Love and Friendship. A friend loveth always, a Lover but for a time.  
Qu. 17. What difference is there between the love of men and women?  
Answ. Some Poets and Painters representing the love of men, bring in Cupid with a pair of wings; discyphering the love of women, a Tortoise under the feet of Venus; showing, that as the love of men is movable and unconstant as a bird, so the fancy of women is as firm and fixed, as a steadfast Tortoise. This is not generally nor universally true; for from what was showed before, Qust. 11. it appears, that,  
1. Sometimes men are more constant in their love then women.  
2. Sometimes women are more constant than men.  
3. Sometimes both are constant. And,  
4. Sometimes neither.  
Qu. 18. What difference is there between the love of heavenly things and earthly?  
Answ. The love of heavenly things is better than the knowledge of them; the knowledge of inferior things is better than the love of them.  
Qu. 19 How doth our love differ from the love of God?  
Answ. Our love is caused from the goodness of a thing; the love of God is the cause of the goodness of a thing.  
Qu. 20. What difference is there between our love to God, and to our neighbour in regard of the time?  
Answ. 1. We should chief and principally love the Lord in prosperity, because otherwise he will not love us. Xenophon saith, We should always honour and love God, but much more in prosperity, because we may then more confidently call upon, and seek unto him for secure in adversity. Themistocles in his lower fortunes was in love with a young Gentleman who scorned him: when he grew to his greatness, which was soon after, he sought to him; but Themistocles answered, We are both grown wise, but too late. Thus if we will not love the Lord in prosperity, we may expect that he will not love us in adversity.  
2. We must approve our love to our neighbour or brother principally in adversity: for as the Chrysolite is proved in the fire, and the Diamond by the Anvil; so love is tried, not by favour of fortune, but by the adversity of time. Jacob Almansor King of the Moors, going one day on hunting, found by chance a poor travelling man, who being taken with some sudden sickness, was fallen on the ground, which he seeing alighted, set him upon his horse, and with one hand led the horse, and with the other upheld him; and when his Alcaydes came unto him, he refused to ride on another Steed, or to let any other conduct him, until he had brought him home, and then gave him a great sum of money, that he might live in good fashion afterwards; for which the poor man thanking him when he was recovered he answered, there belongs no thanks to me, but to God only who brought me to that place where you was. Thus in misery and distress, our love to our brother is chief to be manifested.  
Qu. 21. What is the Nature and Excellency of Love?  
Answ. 1. It is of that nature that many waters cannot quench it, Cant. 8.7. and,  
2. ●t is of that nature, that the more it is expressed, the more it is inflamed: For as fire suppressed doth often flame forth with more violence, so doth Love; according to the French Proverb,  Vne amour par contraire est plus chaude rendue. 
Love doth increase when it is withstood; it is like fire, which the more it is dammed up, the more it burns: or, like the water which being stopped overflows all, and bears all before it.  
3. Love makes men courageous: Castillo in his Courtier, lib. 3. thinks and affirms, that an Army of Lovers were invincible, except by another Army in love: and he instanceth in Troy, and in Ferdinand and Isabel of Spain, in their war against the King of Granada, that all notable exploits performed in battle, hath still been by Lovers. Leander being in love with Hero, the fair Sestian Nun, ventured for her love to swim over Hellespont, but was drowned therein.  
One ask, Why Cupid is pictured with wings? was answered, Because the desires of lovers for the most part tend to high things.  
4. Love thinks a great deal of labour and pains taken and undergone for the party beloved, to be easy, and as nothing, Gen. 29.20.  
5. Love descends, as appeared by Pythius Bythinius a Persian, who feasted all Xerxes' Army, and gave him four hundred Miriads of gold, and only because of five sons he had, Xerxes would leave one of them at home to comfort him in his old age. We ordinarily do say, Love doth descend more than ascend; whence we see, that one father doth with less labour and trouble maintain ten children, than ten children can one father. A certain man and his son being both condemned to die for a heinous offence; the Earl of Flanders promised to save his life, who would cut off the others head, which after much debate was done by the son. Among the Ancients it was a common proverb, That the taste of all tastes is bread, the savour of savous is salt, and the greatest love of all loves is from the fathers to the children.  
6. Love is of that nature, that all is well taken that comes from love, Si diligis, fac quicquid vis; si tacueris, dilectione tace; si locutus fueris, dilectione loquere; si precaris, dilectione precare, etc. Aug. in Joh. 1. epist. If thou lovest, do what thou wilt, speak or be silent, exhort or rebuke, call or cry, so it be in love, all is well.  
7. Love is strong as death, Cant. 8.6. Reward hath an attractive, and punishment an impulsive, but love hath a compulsive faculty; reward draws, punishment drives, but love hales a man forward to the discharge of his duty; and therefore if God writ a Law of Love in our hearts, and shed abroad his own love to join therewith, it will work so strongly, that one grain thereof will have more force to purge out sin and to constrain and strengthen to obedience, than a whole pound of terrors. chrysostom saith, Love i● a pleasing tyrant, the power whereof is above all power, and reigns over all impediments in heaven and earth, prevailing both with God and man. As men allure Doves by the beauty of the house, and reclaim Hawks by the fairness of the lure; so love joined with virtue is able to recall the most straggling Aeneas to make sails again to Carthage. As there is no cloth so fine but Moths will eat it, no iron so hard but rust will fret it, no wood so sound but worms will putrify it, no metal so course but fire will purify it; so there is neither man nor woman so resolute or constant▪ but love will bring them into thraldom and bondage.  
8. Love will show itself; 
As bashful Suitors seeing strangers by,  
Parley in silence with their hand or eye.  The French say to this purpose, Vne parfaite amour ne se peut desguiser: A perfect love cannot be disguised; for as fire cannot be hidden in the flax without smoke, nor Musk in the bosom without smell; so neither can love be hidden in the breast without some suspicion or manifestation.  
9 It is free, or there is no affection freer than love; for as there is nothing more forcible, so nothing that can be less forced. Marcus Aurelius in his oration to Fulvius the Senator, saith, There is never true love where there is any particular interest; and if so, then love is free, and then no wonder if love be so rare, every one as the Dutch say, having their backdoor, or by end, and self-respects in whatsoever they do.  
10. Love desires love again, the party loving desires to be beloved, as Helen saith to Paris.  Bella gerant alii, tu Pari semper ama. 
Whilst others follow Mars, do thou follow Venus Pythagoras saith, Love is not satisfied with gold, but only paid with love again. Hence Sophocles being asked, What harm he would wish to his enemy? answered, That he might love where he was not liked, and that such misfortune might last long. There is no herb will make lovers sleep but hearts-ease; and there is no hearts-ease where love is not mutual and reciprocal.  
11. It is the cause of all action and motion; Parisius saith, Omnis animae motus radix est amor. Love is the root and principal of all the motions of the soul. Quodlibet agens propter amorem agit quodcunque agit. Aquin. Every wise and free agent doth for love whatsoever he doth.  
12. Love is Lord of all. Love of old was pictured with flowers in the one hand, and a fish in the other, to show that he is Lord both of Sea and Land. And,  
13. It is sweet, profitable and comfortable. Love is like honey in bitter broth, and sugar in sour wine. It is a rule to direct us, a light to show us, and a way to walk unto salvation; and therefore full of profit, comfort and sweetness.  
14. Love is the preserver of mankind; for as a ship would perish without a Pilot, as a City is in danger without a Magistrate, as the world is nothing but 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 Virtues. 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 metals, 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 virtues 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 patiented, 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 virtues joyful. Love in adversity fainteth not, because it is patiented, and revengeth not injuries, because it is bountiful.  
Qu. 22. Whether is desire or love stronger?  
Answ. Love is stronger than desire, because quiet and rest in the end, or in the enjoyment of the good willed or wished is more and greater than 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 child's sake, doth love the child more than the master. Because this Maxim or Axiom is often made use of, I will therefore show how it is to be understood; viz. that four conditions be kept carefully in memory, for the truth thereof:  
I. That the predicate 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 predicate 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 than man; or Man is learned for man, therefore the mind of man is more learned than man.  
iv That the attribute do agree with the effect, by a dependence from the cause, insomuch as if it be not in the cause, it will not be in the effect; wherefore it follows not, The scholar is learned for his master, therefore the master is more learned, and the greater scholar.  
Queen ●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 than 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 than 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 pre-eminence 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 than good, Psalm 52.  
8. Some lying more than 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, Psalms 52.4.  
11. Some pleasure more than God, 2. Tim. 3.4.  
12. Some oppression, Hosea 12.7.  
13. Some to have the Prophets prophesy 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 than light, John 3.19. And,  
20. Some hypocrisy, 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 satisfy 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 apostatise 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 than Christ, Matth. 10.37.  
II. Not to love our lives more than 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, job 21.14.  
2. Not the righteous, john 15.16.  
3. Not those who rebuke them, Prov. 15.12.  
Queen 31. Whom do men love which they should not?  
Answ. 1. Some love their enemies more than their friends, 2 Sam. 19.6.  
2. Some inordinately love themselves, 2 Tim. 3.2.  
3. Some love women lustfully whom they will not marry lawfully, 2 Sam. 13.4. although this marriage had not been truly lawful.  
4. Some love those whom God hath forbidden them to love, 1 Kings 11.2. 2 Chron. 19.2.  
5. Some love strangers; i e. idolaters, jerem. 2.25.  
Qu. 32. Whom do men love which they may, out of a natural, or, with a moral love?  
Answ. 1. Some love strangers, Deuter. 10.18, 19  
2. Some love those who are under their charge, 2 Cor. 7.3. Phil. 4.1.  
3. Some love their neighbours and acquaintance, 1 Kings 5.1.  
4. Some men love their wives, 1 Sam. 1.5. Hest. 2 17. Prov. 5.19. Ephes. 4.26. Colos. 3.19. Note here two things: viz.  
First, why husbands must love their wives; viz.  
I. Because wives should be as dear unto their husbands, as the Church is unto Christ, Ephes. 5.25.  
II. Because in loving their wives, they love themselves, Ephes. 5.28 etc.  
Secondly, observe how conjugal love is increased; viz. by bearing of children: as Genes. 29.32. whence they are called Pignora amoris, the pledges of love.  
5. Some wives love their husbands, Titus 2.4.  
6. Some parents love their children, Gen. 22.2. 44.20. and do truly show their love by chastizing of them betimes, Prov. 13.24.  
7. Some children love their parents. Note here, what is required of children in regard of their love unto their parents, or their parents love unto them; viz.  
I. It is required of them not to love their parents above, or more than Christ, Matth. 10.37. And,  
II. Not to hate any of their father's children, because their fathers loves them more. Gen. 37.4. And,  
III. To love wisdom, that so they may rejoice their Parents, Prov. 29.3.  
8. Some Magistrates love their people: Agesilaus was fined by the Ephories, because he had stolen away the hearts, and won the love of all the Citizens to himself.  
9 Some subjects love their Rulers: and this is of no small moment or consequence, seeing, as the French say, L'amour des subjects est la ferme colomne d'un Prince, The love of the subjects is the strongest pillar of a Prince.  
10. Some brothers love one another; and some brothers love their sisters, and some sisters their brethren. A Persian woman being asked, why she had rather save the life of her brother then of her own son? answered, Because I may well have more children, but never more brothers, seeing my father and mother are dead.  
11. Some masters love their servants, and some servants their masters.  
12 Some Schoolmasters love their scholars, and some scholars their Schoolmasters.  
Qu. 33. Whom do some love which they ought to love, as a Theological duty; or, Whom ought we to Love?  
Answ. 1. We ought to love God the Father, Deut. 11.1. Psalm 91.14. Rom. 5.5. and,  
2. God the Son, Cant. 1.7.7.12. John 21.15, 16. 1 Pet 1.8. and,  
3. God the Holy Ghost Rom. 15.30.  
4. The Church of Christ, Isaiah 66.10. And men.  
5. Their enemies, Exod. 23.4. 1 Sam. 24.5, 7. & 26.5. 30.11. and,  
6. King's should love those who speak truth and right, Prov. 16.13. and who are pure in heart, Prov. 22.11. and,  
7. Ministers should love their flocks. 2 Cor. 7.3, 15.9.14.12.14, 15. Philip. 1.7, 8. 1 Thes. 2.7. And,  
8. People must love their Pastors, Gal. 4.14, 15. 1 Thess. 5.13. And,  
9 We must love the children of God, 1 Pet. 1.22.2.17. that is,  
I. All good men, or, all faithful ones in general, 2 Cor. 7.15. Tit. 1.8. 1 Sam. 18.1.20.17, 18, 22. Ephes. 1.15. Col. 2.2. 1 john 4.7. and,  
II. Those who have been converted unto God by us, Phil. 12.  
III. Those in whom we see the sparks of grace shine, and show forth themselves, 1 Sam. 2.26.18.5.  
Qu. 34. What rules are worth observation in regard of Love?  
Answ. 1. As there must be in every triangle three lines, whereof the first beginneth, the second increaseth, and the third concludeth, or perfecteth the Figure, and without any of these lines there can be no Triangle; so in Love there are three virtues:  
I. Affection, which draweth the heart.  
II. Action and expression, which increaseth the hope.  
III. Constancy, which finisheth the work, and without any of these virtues there can be no love.  
Answ. 2. Ovid de arte amandi, gives three rules not much differing from the former: 
Principio quod amare velis reperire labora:  
Proximus huic labor est placidam exorare puellam:  
Tertius ut longo tempore duret amor.  
First find out one whom dearly thou canst love:  
Then with entreaties seek thy love to move;  
Lastly, see constant thou in love do prove.   
I. Make God and good the object of our love.  
II. Labour to be good, and by all diligent service and industrious endeavour, to be assured of God's love towards us in Christ. And,  
III To be constant and  in our love to God and good.  
Qu. 35. How long doth true love last?  
Answ. Till death, yea after death. Some Painters of old did draw on the borders of Cupid's Robe, Life and Death; to show, that love remains both in life, and after death. God hath ordained, that we who love shall have an end, and that, or those whom we love shall have an end: and therefore our love must then, and not till then have an end, when both we and our friends are dead. Vne parfaite amour dure eternellement, say the French, A perfect love doth last eternally; and, Le neud que l'amour joinct, la mort ne peut deffaire; the knot that love doth knit, death cannot untie. Scipio Affricanus esteemed so much the Poet Ennius alive, that being dead, he caused his picture to be set before his eyes, as a memorial of his great love. Plutar. When Cyrus went to overcome Babylon, and was hindered by the river Euphrates, a Knight whom the King entirely loved, venturing into the water was drowned; whereupon the King made a vow, that he would make that great river passable on foot: and accordingly parted it into 460 channels, and so took the City. For the most part, that love which lasteth after death, is begun betimes; whence one saith, 
Wouldst thou have love last even unto the tomb?  
Then let it take beginning at the womb.   
Qu. ●6. How many way doth Love cease?  
Answ. 1. Sometimes naturally, when men die; Eccles. 9.6.  
2. Sometimes impiously and enviously, when men cease to love those who are become good, whom they loved when they were evil, 1 Pet. 4.4.  
3. Sometimes piously and religiously, when men cast off the familiarity and acquaintance of Apostates, and those who become wicked, and enemies to the Church, although they were intimate and familiar with them when they were professors, and seemed outwardly religious, 2 Tim. 3.5. Heb. 10 38. 1 John 2 19  
Qu. 37. What▪ or where is the Seat of Love?  
Answ. Love hath three residences, in cord, in over, in apere; in the heart by loving and affecting, in the dead by well doing and relieving, and in word by instructing and reproving.  
Qu. 38. What are the Marks, Signs and Properties of Love?  
Answ. As one knows not a Musician, but either by his voice, or by the touching and handling of his instrument: even so he cannot be reputed a true and perfect Lover except he make it known by the testimony of the true signs belonging to love: These signs are;  
1. Love is full of fear, Res est solliciti plena timoris amor: 
Love that is dear,  
Is full of fear.  The French say, Amour ne fut jamais ou sans Poor, ou saus pleurs: Love never was without both fear and tears. Love is full of fear; that is,  
I. Is afraid to offend the party beloved.  
II. Is afraid to lose the love of the party beloved. And,  
III. Is afraid lest any occasion of difference should be given between him and his beloved. Discipulus plus amat Christum, quam timet gehennam. Bern. The servants of Christ love him more than they fear hell: and fear him out of true love.  
2. Another sign is this: Love is always thinking, pondering, ruminating and remembering the party beloved. Anima Amatoris est in re amata. Aquin. the desire of the lover is towards the party beloved, as the needle of the Compass is towards the north. The soul of man entangled and set on fire with love, dyeth in his own body, and liveth in another. Plato. A man travelling into far foreign parts, left his wife a precious jewel, as a token of his love, to remember her of him in his absence: she loved often to look upon her jewel, but forgot her husband; her jewel was oft in her hand, but her husband seldom in her heart, and far from the desire of her thoughts; this argued, that she loved her jewel more than her husband; for if the Passionate Lover sail, love is his Pilot; if he walk, love is his companion; if he sleep, love is his pillow. Pondus meum amor meus, where we love, there we like; if it be earth, there we rest; if heaven, thither we aim: For where our treasure is, there is our heart, Mat. 6.21. Machina mentis est vis amoris, Love draws us to our liking, if heavenly upwards, if earthly downwards.  
3. Another sign is this, Love sings always loath to departed, and cannot with any patience bear the absence or departure of the beloved. We bewray out love more by grief, in parting with any good, then by our joy in partaking of it.  
Love goes to love, as schoolboys from their books,  
But love from love toward school with heavy looks.  
Perdiccas for the love he bore to Alexander, refused a great revenue in Macedonia, following him in his wars in Asia, Plutar. he would part with his possessions rather than the person of him whom so dearly he loved. Quanto gratiorem experta est persentiam, tanto molestiorem sensit absentiam. Bern.  
4. Another sign is this, that the party loves cannot endure to hear the party beloved to be evil spoken of. Men by duels and quarrels will hazard their lives to revenge a disgraceful word against themselves or their female Loves, but can endure to hear God blasphemed, without any rising of their blood at all; which shows, that most men love their lusts and themselves more than God. Plato said, The man who loveth with his heart, neither in absence forgetteth, neither in presence becometh negligent, neither serveth for profit, nor loveth for gain; and finally, defendeth the case of his friend as his own.  
5. Another sign is this, love bewails the miseries of the party beloved; according to that of Euripides, That which with the heart is loved, with the heart is lamented. And,  
6. When we never think we love enough; as the Papists say, that Friar Giles, companion to St. Francis, wept bitterly, because Amor non amatur (as the Author saith) he could not love God so hearty, as he was beloved of him. And,  
7. Love me and love my dog: a sign of love is, to love those who are loved by the party who is beloved. He who loveth the father, will love the son; he who loveth the King, will love his servant, and he who loveth Christ, will love his members.  
8. Another sign of love is this, the person loving will hazard, yea lay down his life for the good, or at the command of the party beloved. When Dionysius the Tyrant, said in the presence of Xenocrates, to Plato, I will cause some to cut off thy head. Xenocrates said, But they shall not, except they take away mine first. Erisychthon the servant of Antonius, having promised to kill his master when he requested him, drew his sword (his master remembering him of his promise) and holding it as if he would have killed him, turned his master's head aside, and then thrust the sword into his own body. Plutarc. He who desireth clear water, must dig deep; he who longeth for sweet music, must strain Art, as well as the strings to the highest; and who seeketh to win, or desireth to show love, must stretch his labour, and hazard his life.  
9 Sympathy is another sign of love; yea to love what the party beloved loves, and to loath what he hates, is one of the clearest arguments of love. And,  
10. Another is; to be constant in love, notwithstanding all the denials, delays and discouragements we meet withal; for one may as soon go kindle fire with snow, as seek to quench the fire of love with words; seeing love is like a Spaniel, who fawns upon his master when he spurns him away. As the Hunter plyeth his hounds, the Falkner his Hawk, and the ●●s●er his angle, for getting the pain thorough delight of the pastime: so the Lover in the prosecution of his love, esteemeth all labours and troubles but trifles, in respect of the hope of his amorous harvest. Substractio rei quam amas, augmentatio des●derii est, & quod amas ardentius cares aegrius. Bern. Denial in love doth but sharpen the edge of desire, and the lack of the thing beloved doth augment the love thereof, for as the Abeston stone once kindled can never be quenched; as the Griphon if he once soar into the air, will never come down without his prey; as the fly Pyralis cannot live out of the flame; and as the bird Trochiles cannot keep from the Crocodile; so the heart once throughly heated with love, cannot live without the thing beloved, but doth pursue after it to the death. Thus we see what the signs of love in general are.  
Qu. 39 What are the Means unto Love?  
Answ. The Means are either ordinary or extraordinary:  
I. The ordinary means unto love, or to be beloved, is to love. Hecaton saith, I will show thee a means to get or gain love without herb, medicine or enchantment;  ameris amato, & amabilis esto: if thou wilt be beloved love▪ etc. labour to be lovely. How can God but love them who love him, seeseeing he loved them, when they loved him not?  
II. The extraordinary means are either lawful or unlawful.  
1. The extraordinary lawful means, is a strange herb which Marcus Aurelius in his letter to Antigonus maketh mention of, which groweth in Cypress upon a little mountain called Archady, which herb is called Ilabia, and hath this virtue, if it be cut it dropeth blood, and if a man rub another with the blood thereof while it is warm, he will love him extremely; but if he rub him with the blood when it is cold, he will hate him deadly. The truth hereof the Emperor saith, he found by experience; for anointing one with the warm blood of that plant, he would always protest, that he would sooner lose his life then cease to love him.  
2. The extraordinary unlawful means are charms, enchantments and philtres. Love gotten with witchcraft, is as unpleasant, as fish taken with medicines is unwholesome; or, affection bred by enchantments, is like a flower wrought in silk, in colour and form most like, but nothing at all in substance and savour.  
Qu. 40. What is here required of us in regard of Love?  
Answ. To labour so to live, that people may love us; the love of others towards us, being better than silver or gold, Prov. 22.1.  
Qu. 41. Who are too blame in regard of Love?  
Answ. 1. They who are without natural affection, Rom. 1.31. 2 Tim. 3.3.  
2. They who love those who are unworthy to be beloved, as Dido the Carthaginian Queen loved Aeneas, a straggling Trojane; as Phillis loved Demophoon a Pirate, a robber in Greece, cast up as a shipwreck on the shore; and as Sapph loved Phao a Ferryman, a slave.  
3. They who love evil, and loath good; as the Scarab loathes the sweet flower, and loves the corrupt flesh: the Vulture forsakes the odoriferous ointment, to smell the dead carcase; the common rabble are more delighted with a song which is ordinary and barbarous, then that which is cunning and curious; many with Sytha had rather hear a horse neigh, than a musician play; and too too many prefer in their affections the pleasures of sin, which are but for a season, before the joys which are at God's right hand for ever and ever.  
Qu. 42. What may we learn from Love?  
Answ. 1. That true love is very rare in the world, Mat. 24.12. and,  
2. That in perilous times the love of many shall wax cold, Mat. 21.12. and,  
3. That love consisteth in unity; as the heart hath but one string, and the heaven one Sun, so true lovers have but one love. And,  
4. That love sometimes turns to hate: for as the best wine doth make the sharpest vinegar: so the deepest love in some, turns to the deadliest hate. And,  
5. That the love of ancient approved friends, for the most part is the truest; as the young vines bring the most wine, but the old the best: so tender love maketh greatest show of blossoms, but tried love bringeth forth sweetest fruit. And,  
6. We may learn what the Causes of Love are, viz.  
I. The goodness of the thing loved; for no man loves any thing, but what he apprehends to be good and worthy to be loved.  
II. The knowledge of the thing loved; Ignoti nulla cupido▪ a man cannot love what he knows not; and therefore as the thing must be good, so he must know it to be such. And▪  
III. Likeness is a great cause of liking; Toute chose naturelle appete son semblable; every natural thing loveth that which is most like to it, as the French men say▪ Adam loved Evah when he saw her first because she was like unto him. As a man when he looks into a glass, he loveth his image because it is like unto him; but he loves not a Toad or Serpent, because they are unlike him.  
Thus much for love in general: I proceed, according to the method propounded, to touch upon evil and inordinate love.  
Queen 43. How many sort of Lovers are there?  
Answ. 1. I might answer, that Lovers are either constant and true, or, inconstant, dissembling and false, 2 Sam. 13.4, 15. Job 19.19. Judges 16.15 The love of some thaws like a waxed image against the fire, which quickly bears no impression of the thing it was. Some expressions of affection are but like Apes hugings, which smother with their embrace▪ or,  
2. I might answer, that there are three sorts of Lovers;  
I. Some love what they should not.  
II. Some love what they may.  
III. Some love what they ought: of all these I spoke before.  
3. Some answer, that as there are four sorts of Combats, or wars; Foreign, Civil, Duels, and Internal conflicts; so there are four sorts of Lovers; Spiritual, Carnal, Temporal, and Common. F. Johan. a. S. Geminiano. lib. 1. de caelo. cap. 4.  
4. Lovers are of two sorts; for,  
I. Some love their souls better than their bodies. And,  
II. Some love their bodies better than their souls.  
Qu. 44. Whereunto may inordinate love be compared?  
Answ. 1. To a fish; for as they who angle for the Tortoise, having once caught him, are brought unto such a sluggishness, or numbness, that they lose all their spirits; so those who hunt after the love of women, and being taken in their toils, are brought into such a slavery, that they are deprived of their liberty, and bewitched like those who view the head of a Medusa; or the Viper tied to the bough of the Beech-tree, which keepeth him in a dead sleep, though it begin with a sweet slumber. Or, as the Fish Echineis, or the Remora, albeit but little, yet stayeth a ship under sail; so the love of one or other beautiful woman, hath often diverted wholly a man's course from study, or the wars, or at least hath for a time made him lay his great and important affairs aside.  
2. Inordinate love may be compared to envy; for as envy consumeth both body and soul, so doth such love. And,  
3. To fire; for as fire is not felt without burning; so love is not entertained without enflaming and wounding. B●sil de virginit. Or, unlawful love given way unto, is like a firebrand tossed in the wind, by which how much the fire increaseth still, so much the brand with blazing flames consumes.  
4. Inordinate love may be compared to poison; for as poison mixed with sweet wine, at the first is pleasant to the drinker, but afterwards paineth deadly; so they who consume their time with beautiful harlots, at the first feel pleasure, but afterwards dolour, sorrow and bitterness do follow. Diogenes.  
Qu. 45. Whether are all Lovers alike or not?  
Ans. They are not: for as the Serpertine Powder is quickly kindled, and quickly quenched; but the Salamander stone once set on fire, can never be extinguished; so all lovers are not alike, some being like troathless Jason, some like trusty Troilus; some like dissembling Damocles, and some like loyal Laelius. More particularly,  
I. Some Lovers are faithful and constant, like a stone found in Egypt, which will quickly receive a form, but never change without cracking: such Lovers were Amian to his Ignatia, Auficlius to his Canchia, Amador to his Florida, Leander to his Hero, Pyramus to his Thisbe, Theagines to his Cariclia, and Erasto to his Persida. The Jacinth if it be rubbed with lime, is soon set on fire, and hardly quenched; the Adamant and the iron are soon joined, but hardly dissevered; the coin hath its stamp in a moment, which cannot be taken out without melting; the Turtle chooseth, but never changeth; the Swan once liking, never leaveth; and the Lion after his first choice never covets a second chance. Lamia a Concubine by no torments could be haled from the love of Aristogicon.  
II. Some Lovers are false, inconstant, and faithless, more brittle than a glass, more wavering than a weathercock, more variable in thought then the Chameleon in hue, more changeable in deed then the Nightingale in voice; now loving, now loathing, now fire, now frost: hot at the first, and as soon cold as hot.  
Qu. 46. What is the nature of inordinate Love?  
Answ. 1. It makes men blind and dark in their judgements, and is the cause of sin, Genes. 3.6. 34.12. Judges 16.4. 2 Sam. 13.2. 1 Kings 11.3.  
2. It is the greatest plague; as Miltiades the Athenian was wont to say, that of all the plagues wherewith the Gods did afflict mortal men, love was the greatest, in that they sought after that as a heavenly bliss, which at last they found their hellish bane.  
3. It is a small thing, yet produceth great effects; for as the least spark, if it be not quenched, will burst into a flame, and little moths eat thick cloth, and Coneys in Spain, and Moles in Thessalia did undermine two towns; so love which secretly creepeth into the mind (as the rust doth into the iron, and is not perceived) consumeth the body, yea confounds the soul. As the little grain of Mustardseed in time becometh a tree; and the slender twig, which with the hand might easily have been pulled up, comes to that greatness, that it is requisite to bring an axe to hue it down; so love at first may be easily prevented, but being suffered a while is not easily razed.  
4. The nature of inordinate love is, that it is more bitter than sweet. Parrasius drawing the counterfeit of love, painted her tickling a youth on the left side with a feather, and stinging him on the right with a Scorpion; meaning, that they who are besotted with the sorceries of ●upid, reap for one dram of gold a pound of dross, and for one pint of pure oil, a whole Tun of infectious poison, being a fading pleasure mixed with bitter passions, and a misery tempered with a few momentary delights. Hence the French say, Au prix du mal a' amour, tout autre mal est doux; all sour is sweet, being compared with the sweet sour of love. Love is likened to the Figtree, whose fruit is sweet, whose root is more bitter than a Bitterns claw; or, to the Apple in Persia whose blossom savoureth like honey, but whose bud is more bitter than gall; or, to a Labyrinth, which leadeth us to as much pain and pains are Sisyphus, Tantalus, and Ixion endure and undergo.  
Qu. 47. What are the Causes of this evil and inordinate Love?  
Answ. 1. Sometimes a heart naturally lascivious and lustful for as the dropsy cometh from abundance of moisture, so love many times springeth from abundance of lust.  
2. Sometimes laziness is the cause of love: for as a lamp is maintained with oil; so love is nourished with idleness: Otia si tollas, periere cupidinis arcu●.  
3. Sometimes wealth and worldly abundance is the cause of this evil love; for as the Cedar tree is without fruit, and the grain sown in the sand withers for want of moisture; so inordinate love without wealth and outward fullness doth frequently freeze; whence we see, that this vice is more frequent in great men then in mean ones.  
4. Sometimes quick▪ nimble and ripe wits are the causes of this love; for as the fairest blossoms are soon nipped with frost, and the best fruit soon destroyed with Caterpillars; so the ripest wits are most apt to be overthrown by love. Or, as the dry touchwood is kindled with lime, and fire quickly consumeth flax; so love entereth the sharp wit without resistance, and is harboured there without repentance.  
Queen 48. Whom do men inordinately love?  
Answ. 1. Sometimes their wives, 1 Kings 11 3, etc.  
2. Sometimes harlots, Judges 16.4.  
3. Sometimes strangers for their beauty Gen. 34.12. And,  
4. Sometimes their kindred, 2 Sam. 13 2.  
Qu. 49. What are the Fruits and Effects of inordinate, lawless and immoderate love?  
Answ. 1. Sometimes the death of others; as Fabia the wife of Fabrias Fabricanus, sell so deeply in love with Pet●oninus Valentinus, that in hope to enjoy him, she caused her husband traitorously to be murdered: for which she was hanged.  
2. Sometimes the loss of ones own life; and that either by their own hands, or by the hands of others.  
I. Sometimes lustful love hath caused the loss of life by the ●o●●●rs own hand, as Crates the Theban being asked What was the readiest remedy to quench love? answered, Hunger assuageth love, and so also doth time; but it these will not work the feat, a halter will. And I think 〈◊〉 action hath an eye to this, of some Peets, who ●aign, That in L●ucadia there is a very high sleep Rock, which is a notable remedy to assuage love; as was experimentally proved true in and by Shafalus, who for the love of Degonetes, whom he loved without measure, leapt from the top of the Rock. Giddica the wife of Pomminius Laurentinus did so lasciviously dote on her son in Law Comminius, that not able to train him to her will, and perceiving that her husband knew of her lose affections, she strangled herself.  
II. Sometimes this unlawful love is the loss of life by the hands of others; as appears in Fabia mentioned before in this same question.  
3. Another bitter fruit growing on the tree of lascivious love, is loss of Wit, understanding and reason. A Counsellor of the Parliament at Grenoble, being taken with the love of a married Gentlewoman, and perceiving that notwithstanding all his suit and endeavours she slighted and contemned him, he grew so careless of himself, that he began to grow lousy, and being strangely tormented with louse, he grew mad, and so died, 2 Hist. of France, 1559. Francis Valeriol● in his Physical observations, l. 2. obs. 7. tells us of a rich Merchant, who fell so strangely and strongly in love with a maid, that he was transported beyond the bounds of reason, became stark mad, and so continued a great while, notwithstanding all the physical means used for his recovery. Propertius when he was in love, said he was not himself, but a shadow. Socrates saith, the love of beauty is the forgetting of reason, because love is not to be suppressed by wisdom, because not to be comprehended with reason.  
4. Another effect is, it blinds judgement, according to the French Ad●●e, Amour fait trouver b●●u ce qu de soy n' est be●u▪ Love makes us judge a thing fair, though it be soul. Quisquis amat ranam, 〈◊〉 pu●● esse Dianam. And,  
5. It is sometimes the cause of irreconcilable jars and strife. The cause of civil dissension between Them●stocles and Aristides, was the love of Stesil●a an harlot, whose beauty being decayed, their hatred did so continue, that they could never be reconciled, but continued enemies even to death. The like hatred was between Cato and Caesar about the love of the harlot Servilia.  
6. It i● hurtful both to the party loving and beloved; the dart of Love being like a stroke with a clod of earth, which being thrown amongst a company, doth hurt one, and blinds another.  
7. It makes men like beasts; the Poets tell us, that Jupiter transformed himself into the form of a Swan, to enjoy Lae●a and into a Bull to beguile Jo; and that Neptune changed himself into a He●fer, a Ram, and a Dolphin, only for the love of those he lusted after. By these fictions I think the Poets mean that lustful love makes men more like beasts than men.  
8 Another fruit is, loss of peace, quiet, virtue and all sweet content. Marcus Aurelius writing to his Empress Faustina, about the careful education of their daughter Lucilla, saith, Love in young blood, and springing and flourishing youth, is a poison that spreadeth into every vein, it is an herb that enrreth into the entrails, a fainting which incontinently mortifieth all the members, a pestilence that infecteth the heart, and finally it putteth an end to all virtues. For as the precious stone Antracites, being thrown into the fire looketh black and tawny, but being cast into the water, glistereth like the Sunbeams; so the precious mind of man once put into the flame of love is ugly, and loseth her virtue; but sprinkled with the water of wisdom, and detestation of such fond delights, it shineth like the glorious rays of Phoebus.  
9 This lose lewd love makes men effeminate, low-spirited and base in their courses and carriage. The Ambassadors of Lydia coming suddenly into Hercules' chamber to speak with him, found him attired like a woman, lying on Joles lap. Dionysius the Tyrant was so devoted to the love of his Courtesan Mirta, that he only ordained, and she took care for the execution and administration of all the weighty affairs of the Weal-public. Antenaricus the famous King of the Goths, after many great victories in Italy, was so deeply enamoured with one Pincia, that whilst she combed his head, he made clean her slippers. Themistocles that famous Grecian Captain, in the wars of Epirus took a woman captive, whom he so doted on, that if she were sick, he would feign himself not to be well; if she were appointed to purge, he would purge if to be let blood, he also would bleed carrying himself towards her, not as if she were his prisoner, but as if he were her slave. King Demetrius having taken rhodes, a beautiful Gentlewoman of the City was presented unto him, whom by little he did so immoderately affect, that once she seeming angry with him, and refu●ing to sit near him he forgetting all majesty and dignity, fell before her on his knees, entreating her pardon: and the Kings of Assyria of old, never answered any Ambassadors themselves, but by Messengers, they wasting their time wholly in their Concubine's company. Pausamus.  
10. Another fruit and effect of inordinate love, is, the ruin and destruction both of soul and body; for as fainting and swooning mortifieth every member, as pestilence infecteth every part, and as poison pierceth every vein; so love, if not timely prevented and looked unto, will in time bring body and soul to utter confusion.  
Qu. ●0. What are the Remedies against inordinate l●ve?  
Answ. To labour that our heart may be taken up with another love; for as Rhubarb by a certain peculiar virtue doth purge choler, although by nature it be choleric; so one love often times doth drive out another, as one nail doth another, one: re another, or one grief another. And indeed, as a ●●ll vessel will receive no more, so where the love of God hath taken possession, lascivious love will not be entertained.  
2. Another remedy is speedy resistance; for as fire is to be quenched in the spark, weeds to be rooted up in the tender blade, Tetters and Ringworms to be cured in the beginning, lest they spread over the whole body; so the assaults of love are to be beaten back at the first siege, lest they undermine at the second.  
3. Another remedy is to avoid occasions: He who hath sore eyes, must not behold the candle; and he who would not be entrapped or entangled in the meshes of love, must not look upon beauty; but with Job, make a covenant with his eyes. If the Fly will flutter about the candle, she mu●t expect to be burnt; if the Qu●il will seed on the Hemlock, she must look to be poisoned; and if lascivious dispositions will frequent the society of lewd women, they may look to be seduced and led aside; and therefore Guevara in his letter to Sir Lewes Brave, fol. 186. saith, Let Hermogenes, Tesiphontes, Dorcatius and Ovid writ what they please concerning the remedies of love, yet I say, There is no better remedy for love, then to avoid the occasions of love, or never to begin to lov●; for love is so evil a beast, that with a thread he suffereth himself to be taken, but he will not departed w th' the thrusts of a lance: and therefore, 
Fly, fly betimes, for only they  
Do conquer love who run away.  Thus much for the Evil and inordinate love at present, till we come to treat of Fornication and the kinds thereof; according to the prescribed order. I now proceed unto the Good love, and the several sorts thereof.  
Qu. 51. How is love attributed unto God?  
Answ. Both in the Abstract and Concrete: for,  
I. In the Abstract he is said to be love, 1 John. 4. 8, 16. And,  
II. In the Concrete he is said to be loving.  
Qu. 52. What doth the Lord and his Christ love?  
Answ. 1. Righteousness, Psalm 11.7.33.5. Hebr. 1.9.  
2. Judgement, Psalm 37.28.99.4. Isaiah 61.8.  
3. The gates of Zion, Psalm 87.2.  
Qu. 53. How manifold is God's love towards us,  
Answ. The love of God is twofold; viz.  
I. Amor benevolentiae, the love of God's good will; or, the love of Election. And.  
II. Amor complacentiae, the love of Gods being well pleased with us and delighted in us, Ephes. 1.4, 5, 6, 7. Rom. 11 6, 7, ●8. God loves us before we are sanctified and called; God is pleased with us when we walk worthy of our vocation, and according to the rule of sanctification.  
Qu. 54. What is the love of God?  
Answ. Love is a will whereby God wils; that is, approves that which is good, and rests therein, Psalm 45.8, 11. Matth. 3.17. or, love is the essence of God, whereby he loves his creatures, though unworthy of his love, Malac. 1.2, 3. Titus 3.4.  
Qu. 55. Whereunto may God's love towards us be compared?  
Answ. 1. To the rod of Moses; for as this turned into a Serpent before Pharaoh, devoured all the Magician's rods turned into serpents: so the assurance that God loves us, doth beget such a love in us unto him, that it devoureth the love of all worldly things. Bern. ser. de Ascens. And,  
2. To light; for as the visible light of the morning when day is plainly broke, is the Henchman of the Sun's brightness; so the benefits of God daily received, are heralds of his divine Love. And,  
3. To the love of Hens to their Chickens, as Matth. 23, 37. And,  
4. To the love of Parents to their children; or, to the care of fathers, and the pity of mother, Omnis in Ascanio chari stat cura parentis. Virg. As the Father loveth his child, so God his creature.  
Qu. 56. Whom doth the Lord love?  
Answ. 1. Those whom men and the world contemn and despise. There is a Country in Asia called Mysia▪ who were so despised of all their neighbours that they were as a byword unto them; for so often as a man would denote a thing of no estimation, they would proverbially say, Vltimum esse Mysiorum, they are worse than the Mysians, as we see in Cicero's Oration for Flaccus; and yet Paul the Apostle, and john the Evangelist preached the doctrine and light of the Gospel to this poor and despised people; so that these Mysians who were such a despicable people unto others, were more highly esteemed of ●od who out of his love to them converted many of them by the preaching of John and Paul; and some think, that Paul alludes to these Mysians, when he saith, 1 Cor. 1.26. Not many wise according to the flesh, not many mighty, not many noble; but God hath chosen the foolish things of this world, that they might confound the wise.  
Answ. 2. The Lord loves the poor and strangers, Psalms 146.9.  
Answ. 3. The Lord loves the fatherless and widows, Psalms 58.5, 6.140 9  
Answ. 4. The Lord loves a cheerful giver, 2 Cor. 9 7.  
Answ. 5. The Lord loves the seed of the righteous, 2 Sam. 12 24.  
Answ. 6. The Lord loves his people whom he hath chosen, and amongst, or by whom his name is called upon. Note here, wherein the love of God towards his people doth appear:  
First, in remembering his promises towards them, Nehem. 1.8, 9, 11.  
Secondly, in his mindfulness of them, Psalm 115.9 12, 13.  
Thirdly, by his taking vengeance of all their enemies, Deut. 32.35, 36, 43.  
Fourthly, by his taking notice of all their troubles and afflictions, and his care to secure them, Exod. 2.25. Judges 15.19. Psalm 25.15.40.17.  
Fifthly, by his separating them unto himself, or, gathering them unto him: as, Leu. 24. Ezek. 36.24, 29, 30.  
Sixthly, by his delight in them, Isa. 58.14.  
Seventhly, by his curbing, restraining and withholding of their enemies from harming of them. This he doth three manner of ways:  
I. Sometimes by forbidding them to speak any evil unto them, or, to harm them, as Genes. 31.24.29.  
II. Sometimes by striking a terror in them, and making them afraid of his people, Genes. 35.5.  
III. Sometimes by revealing his judgements from heaven against their enemies, as he did upon Pharaoh and others, Exod. ●. & 8 & 9, & 10. Chapters, 14.27. Deut. 32 43.  
Answ. 7. The Lord loves his Church. The picture of Diana was framed with that art, that if those who were without the Temple looked upon her, she seemed to frown upon them▪ but upon those who were within she smiled: so the Lord loves, and smiles upon those who are within the Church, but frowns upon those who are without, Isa. 61.10, 11. Note here, that the Lords love unto his Church appears three manners of ways; viz.  
1. By his beautifying and adorning of her, as a Bride with jewels; i e. divine and spiritual graces and virtues, Isa. 61.11. And,  
II. By his subduing Nations unto her, or, by causing them to flock and submit unto her, Isa. 60.4, 6, 7. And,  
III. By making righteousness grow, and Religion flourish in her, Isa. 61.11.  
Answ. 8. The Lord loves his elect and faithful children, John 13.1. that is, both his eldest son by creation, and the children of that son.  
First, the Lord loved the first man Adam, or the first of his children who were mere men; expressing and showing his love to him in or by these things:  
I. By creating of him in his own image, Genes. 1.26, 27.  
II. By blessing of him, Gen. 1.28.  
III. By giving him dominion over the creatures, Gen. 1.26, 28.  
iv By providing food for him, Gen. 1.29 30.2.9 16.  
V By appointing Paradise for him to dwell in, and placing him there, Gen 28, 15.  
VI By making unto him an Helper meet for him, Gen. 2.18.23.  
VII. By forbidding him to meddle with that which was evil; or, by forewarning him of what was evil, Gen. 2.17.  
VIII. By enduing him with admirable and eminent knowledge, Gen. 2.19, 20.  
IX. By preparing garments for them after the fall, Gen. 3 21.  
Secondly, the Lord expresseth his love unto his children, who sprung from the loins o● the first man Adam. Two things are here to be taken notice of; viz.  
I. Who they are whom the Lord loves.  
II. How, or wherein he expresseth his love unto these.  
I. Note who they are whom the Lord loves.  
1. Righteous men, Psalms 146.8.  
2. Good men; 
— At pauci quos aequus amavit  
Jupiter, aut ardens evexit ad aethera virtus. Virg.  The Lord being just, loves not many but only those who are good. And,  
3. Those who love him: Vespasian commanded a liberal reward should be given to a woman, who came unto him, and professed she was in love with him. His Steward demanding what ●●em he should put to it in his accounts? He answered, te● to her who loved Vespasian, so much. Thus God gives much, and forgives much, as a token of his love to those who love him. Amor currit per des●●erium, & quiescit per g●u● 'em: all things, and so love amongst others, loves vicissitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bred it saith Plato, and the same seed it: heats and cools are the best diet for it. In love there must be a desire of enjoying, a delight in enjoying, and a sorrow for lack of enjoying; and those who are thus affected to God, he will love.  
4. The Lord loves those who obey him in love. Luther said, God loves ●urristas, not Quaeristas, runners nor reasoners; and it is not possible for us to be prompt and diligent in obeying, except we love  
II. Note, wherein the love of God appears unto these his faithful ones:  
1. In his covering and hiding of their iniquities, Numb. 23.21. Je●. 31.34. and,  
2 In making them instrumental for the preservation of others Gen. 45.5.  
3. ●n his presence with them in their labours, and prospering whatsoever they do, Gen. 39.23.  
4. In his giving of them favour in the eyes of strangers or those under whose charge and custody they are, Gen. 39 21.  
5. In his care to deliver and save them from and out of all evils, Isa. 63.9 Gen. 15.5, 6, 7. Psalm 37.39.  
6 In his raising up ●hrist to be a Shepherd unto them, ●z k ●4. ●3 26, 27, 2●.  
7. In his revealing of his will unto them, Gen. 18.18.  
8. By his subduing of all their enemies, Apoc. 3.9.  
9 By defending them against their enemies, Isa. 43.4.48.14.  
10. By giving them wise and prudent Princes, 2 Chron. 2.11 9.8.  
11. By taking the wrongs done unto them, as done unto himself. Zach. 28.  
12. By giving them favour in the eyes of their enemies, Isa 66.12.  
13. By extending his own favour unto them, Isa. 44 3. Hosea 11.4.  
14. By his delight in them. Numb. 14 8.  
15. By dignifying of them with the title of sons, 1 John 3.1.  
16. By his sending his son into the world for them; or, by giving Christ unto them, 1 John. 4.8, 9, 10. Rom. 5.6, etc. O Lord, what is man that thou so regardest him? Mittis unigenitum tuum, immittis Spiritum tuum, promittis vultum tuum. Bern. in Cantie. So God loved the world, as he gave his only begotten Son; the Son sends the Spirit and the Spirit teacheth truth.  
Qu. 57 Why doth the Lord thus love his children and people?  
Answ. 1. Because they are his people, Nehem. 1.8, 9.11. and,  
2. For his promise sake, Nehem. 1.8, 9, 11.  
Qu. 58. Wherefore doth the Lord love, or express his love to some people more than others?  
Answ. 1. Not for their multitude and greatness, Deut 7.7. Nor,  
2. For their merit or goodness, Hosea 14.4. Rom. 9 13. but,  
3. For his own Name and mercy sake. Deut. 7.8. and,  
4. For his promise sake unto his servants, Deut. 7.8.10.15.  
Qu. 59 What is the Nature of God's love, and lovingkindness unto his people and children?  
Answ. 1. It is an acceptable love unto them, and more welcome than the former and latter rain unto the earth, Hos. 6.3. yea than the morning dew, Hos. 14.5.  
2. His lovingkindnesses towards them are many, Psalm 25.6. Isa. 63.7.  
3. His love towards them is good, Psalm 6.9.16. And,  
4. It is towards them perpetual and everlasting, Psalm 42.8.89.33. Isa. 54.8, 10. Jer. 31.3. or, it hath been of old, Psalm 25.6. or, it is an eternal and immutable love, Numb. 23.20. John 13.1.  
5. It is a free love, Hosea 14.4, 5. Rom. 9.13.  
6. It is marvellous, Psalm 17.7. Ephes. 2.7. Tit. 3.4.  
7. It is extraordinary, excellent, Psalm 36.7.  
8. It is a perfect love; he loving them as he loves his only begotten Son, John 17.23.  
9 It is better than life, Psalm 63.3.  
10. It is an immense, profound and infinite love, Ephes. 3 18, 19 or, It is a great love, Joel 2.13. Jonah 4.2. Ephes. 2.4. i e.  
I. It is greater than the love of a friend to his friend; for he gave his Son to die for us out of his love unto us, John 3.16.  
II. It is greater than the love of a mother towards her child, Isa. 49.14, 15.66.13.  
III. It is like the love of a husband to his wise, Isa. 54.4, 5.  
Qu. ●0. What are the Degrees of God's love towards his children?  
Answ. These five.  
I. He decreed before all times, to save them.  
II. In the fullness of time he gave Christ to be a Saviour unto them  
III. In his appointed time, he justifies them, reconciles them unto himself, and pardons their sins, before he reveals it unto them, or assures them thereof.  
iv He than gives them a glimpse of his love; when from or by the signs manifested in the Gospel, they perceive that they are regenerated. Then,  
V He gives them an open and clear vision, 2 Cor. 3.18. that is, he immediately speaks unto their hearts by an internal revelation, his Spirit witnessing unto their spirits, that he loves them as sons in Christ, and will love them unto the end.  
Qu. 61. What consolation may the faithful reap from God's love towards them?  
Answ. 1. They may be comforted with this, that none can curse them, Numb. 23.8.  
2. They need neither fear want, nor enemies, nor dangers, Gen. 26.24. Iosh. 10.8.8.1, 10. Deut. 1.21.  
3. They may know to their comfort, that they are blessed whom the Lord loves, Psalms 145.5, 7, 9 And,  
4. That God will increase his graces in them, Psalm 115.12, 14. ●nd,  
5. That he will give the earth unto them, and prosper them, Psalm 115.12.16. And,  
6. That he will heal their sins and backslidings, Psalm 1●3. 2, 3. Hosea 14.4, 5.  
This Question may be much enlarged from Quest. 56.  
Qu. 62. What means must we use, if we desire that God may love or show kindness either to us or ours?  
Answ. 1. We must pray unto God to do so, Gen. 24.12, 14. Psalm 119.76.  
2. We must labour to be of the number of his servants and children, and not of the world, joh 17.  
3. We must pray unto him to inflame our hearts with his love, 2 Thess. 3 5.  
4. We must be obedient to his law and commandments, Deut. 7.12, 13.11.1.13.  
Qu. 63. What may we learn from the Lords love and loving kindness towards his people or children?  
An. 1. That it is a great judgement to have it taken away from us, Jer. 16.5.  
2. That it cannot be made known in the grave, Psalm 88.11.  
3. That it is showed unto thousands, Jerem. 32.18.  
4. That the mercies and graces we receive from God, are not bestowed upon us for any merit of ours, but for his own lovingkindness sake, Psalm 119.88.149.159. Jer. 31 3. Hos. 2.19. Amat Deus; non aliunde hoc habet, sed ipse est unde amet, & ideo vehementius amat, quia non amorem tam habet quam hoc est ipse. August.  
Qu. 64. What is required of us in regard of God's love, and loving kindness towards us?  
Answ. 1. To love the brethren, 1 john 4.8.  
2. To love strangers, Deut. 10.18, 19  
3. To cast our care upon God, 1 Pet. 5.7.  
4. To praise him, and set forth his glory▪ Deut. 26.5, 10. 2 Sam. 1.27, 28. Ruth. 4.14. Psalm 13.4, 13.22.24.115.12, 18.103.1, 4.138.  
5. To follow him, Numb. 14.24. Joshua 14.6, 14.  
6. To seek to know him, and his love unto us, and that with joy, Deut. 12.7. Hos. 6.2, 3. Ephes. 3 8.  
7. To admire his love, Isa. 5.18. Rom. 5.6, 7, 8, 11.33.  
8. To obey and serve him, Gen. 12.1, 2. Exod. 23.26. Iosh. 24.2, 4.  
9 To hear him, Deut. 15.5.6  
10. To rejoice in the Lord who thus loveth us, Psalm 5.12.  
11. To trust in him for his love, and depend upon him, Psalm 36 7.61.4, 5.115. ●, 12.  
12. We must labour and pray for true wisdom, that we may understand the loving kindness of the Lord, Psalm 107.43.143.8.  
13. We must not conceal, but make known unto others the Lords lovingkindness towards us, Psalm 40.10.48.9.92.2. Isa. 63.7.  
14. We must pray unto God to continue it both to us, ours, and all his, Psalm 25.6.36.10 51.1. 89 49.119.88.149, 159.  
15. We must always remember it, and ruminate of it, Psalm 26.3.  
16 We must take heed that we lose not the love of God; as the birds Ibis lose their sweetness, when they lose their sight: so we lose all peace and happiness, when we lose the sense and apprehension of God's love towards us in Christ. The Lizard hath this peculiar property, that he is never in love, which all other beasts are subject unto; whereupon S. Fed●rico Duke of Manto, made him this Impress, The Lizard figured with this Motto, Quod huic deest me torquet: thus it should be the anguish of our souls to lack the assurance of God's love, it being a misery herein to be like the Lizard, without this love.  
Qu. 65. How may we know whether the Lord love us or not?  
Answ. 1. We cannot know it by any outward thing, Eccles. 9.1.  
2. We may guess at his love by his correcting of us, Prov. 3.12. Heb 12.6.  
3. If we be righteous in our lives and conversations, and obedient to his commandments, we may then be assured that he loves us, Deu. 7.12, 13.11.1, 13. Psalm 146.8.  
4. If we be the members of Christ by faith and regeneration, than we may be assured that the Lord will love us, john 17. This question may be abundantly amplified from Qustion 56. and 64.  
Qu. 66. Wherein or how doth the love of Christ express, and show itself toward his Church or children?  
Answ. 1. By that impression which they make upon his heart, they being there deeply engraven, Cant. 8.16.  
2. By his desire unto, or towards them, Cant. 7.10.  
3. By his dying for them, Gal. 2.20. Ephes. 5.25. 1 john 3.16.  
4. By his washing of them clean by his blood, Apoc. 1.5.  
Qu. 67. What is the Nature of Christ's love towards h●s?  
Answ. 1. It is a perfect love, John 15.9.  
2. It is a love which passeth knowledge, Ephes. 3.19.  
3. It it an unparallelled love, Rom. 5.6, 7, 8.  
4. It is an eternal love, John 13.1.  
Qu. 68 What is here required of us in regard of Christ, and 〈◊〉 love towards us?  
An. 1. To continue in his love, John 15.9.  
2. To remember his love, Cantic. 1.4 and,  
3. To be obedient unto him for it, john 15.10.  
4. Not to love our lives in regard of him, Ap●c. 2.11.  
Qu. ●9. By what means may we be assured, that we shall continue in Christ's love?  
Answ. 1. If we keep his Commandments, john 15.10.  
If my diligent and observing Reader admire at my brevity, concerning Christ's love towards us, or his; let him know, that the reason hereof is, because I shall fully, God willing, handle it, when I come to treat of God the Son, which will be a little ●olio by itself.  
Qu. 70. What is predicated in the Word of our love unto God?  
Answ. 1. That it is the sum of the law, it being taken for our whole obedience, as being the cause of our obedience, Mat. 22.40.  
2. That it is the first Commandment, it being the spring and fountain of the rest, Matth. 22.38.  
3. That it is the greatest commandment, Mat. 22.38.  
Qu. 71. What is the love of God?  
Answ. It is a virtue whereby we love God as the chiefest good, Psalm 106.1.118.2.136.1. or to love God, is to acknowledge him to be the chiefest good in himself, and so to us and so to love him, that we will rather forgo all things, than part with him, or not be joined unto him.  
Qu. 72. Who must love the Lord?  
Answ. 1. In general, all are commanded to love him, Exod. 20.  
2. More particularly, all the Saints ought to love him, Psalm 31.23.  
Qu. 73. How many ways do the children of God love God?  
Answ. Three manner of ways:  
I. Secundum actum; actually and always: and thus the glorified Saints in Heaven Love God.  
II. Secundum studium, in regard of their endeavours; because their care, desire and study is to love the Lord. And this is the greatest perfection of love the children of God can attain unto in this life.  
III. Secundum habitum, in regard of the habit of love; and thus although many of the children of God fall into some great sins, yet they lose not the habit of the love of God, but may be said, even then, habitually to love him?  
Qu. 74. Why must we love the Lord?  
An. 1. In regard of himself; viz.  
I. Because he requires this at our hands, Deut. 10.12.11.1, 13.  
II. Because he loved us first, 1 john 4.10.  
III. Because he sent his Son into the world to reconcile us unto himself, 1 john 4.10.  
iv Because he is our rock and fortress, Psal. 18.1.  
Answ. 2. In regard of ourselves, because a threefold benefit will redound unto us thereby; whereof,  
The first is Temporal; for if we love him;  
I. He will preserve us, Psalm 31.23. and,  
II. He will deliver us, Psalm 91.14. and,  
III. He will fight for us against our enemies, Josh. 23.10, 11.  
The second is Spiritual: for if we love him:  
I. ●e will hear our prayers when we call upon, or unto him, Psalm 116.1.  
I●. He will know and take notice of us, 1 Cor. 8.3.  
I●I. He will be merciful unto us, and keep covenant with us, Exod. 20.6. Deut. 5.10.7.9. Nehem. 1.5. Psalm 119.132 Dan. 9.4.  
iv He will give us a place in his Church, Psal. 69 36.  
The Third is Eternal; for if we love him:  
I. He will clothe us with glory▪ ●udges 5.31.  
II. He will give a crown of life unto us, Cor. 2.9. 〈◊〉 1.2.2.5.  
Qu. 75. How must we love God?  
Answ. 1. Above all friends: Amandus est generator, sed praeponendus Creator. Aug. we must love all, but God above all, but God above all. Ordo charitatis est, ama post Deum patrom. Hier. Loves method is, first love God. then our kindred; and if the case happen, that there be a difference between them and God, than Odium in suos, pietas in Deum est, hatred to kindred is piety to God.  
2. We must love God above all things. It was an ancient custom among the Romans, that the things they most entirely loved, they offered up to their gods; nature teaching them▪ that nothing should be too dear for God, but that he should be preferred and loved more then, and above all.  
3. We must love the Lord for himself. The Ploughman loves his Ox for his profit, and the enemy a traitor for commodity; but God must be loved for himself. Alexander would say, That He hestion loved Alexander, and Craterus loved the King. Plutar. And some Christians love Jesus others love Christ: there are many of the first rank, who desire to rule and reign in heaven with Christ; few of the second, who desire, that Christ may rule and bear sway in their hearts. Vix d●ligitur Iesus propter jesum. August. Jesus is scarce loved for his own sake. There is a Spanish Proverb, Love without end hath no end; meaning, that if it were begun not upon particular ends, it would last.  
4. We must love the Lord in sincerity, Ephes. 6.24 Religion is no vizard for impiety God must not be served in hypocrisy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. But must beloved in truth and verity. He must have the heart as well as the hands Deut 6 5. the soul as well as the body, Mat. 22.37. he searches the mind so ●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, Appretiatiuè. that is, by preferring him, and his will, before all other things yea before our own life. M●t. ●0 37. Luke 14.26 yea so, that we had rather choose to die, and to submit ourselves 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. ●. Thus the Prophet David saith, That he will love the Lord with all that is in him; which our Saviour, 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 error. 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 conformable and agreeable to the will and law of God. Vrsin. or With all thy strength; i. e. so valiantly, courageously▪ 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 intent to think and meditate of God, that thou mayest both know him, and love him the better. Vrsin. or, With all thy mind; i. e. with thy whole mind, without oblivion. August.  
Qu. 76. Whether are we to love God more, for the more 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, We 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 God's benefits, that he may be stirred up by them to love ●od; but to love him only for himself, and not for his benefits  
Queen 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. Whether 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. What things are contrary to the true love of God?  
Answ. 1. The casting away of God's love; or, the contempt and hatred of God, as the avenger and punisher of sin.  
Inordinate love of ourselves, 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 hypocrisy to love him, but indeed do not, Mark 7.6.  
Qu. 8●. What are the Impediments of the love of God; or, What 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 ourselves, 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 Majesty, 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 34.8.  
II. We must pray unto God to work in our hearts an unfeigned love to his sacred Majesty, Psalm 51.11. Phil. 1.9.  
III. We must be careful to preserve the seeds of grace in our hearts, Judas v. 21. 1 John 15.18, 19  
iv We must fear and reverence the Lord; for where there is no reverence, there is no love, Deut. 10.12.  
V We must be careful to avoid those impediments mentioned before; yea separate ourselves from whatsoever might hinder us from this holy duty.  
Qu. 82. How many virtues hath divine and spiritual love?  
Answ. Four; whereof,  
The first is communicative; for love is of some good, and good is of a diffusive nature; hence because God is exceeding good, or the best of all, he doth especially communicate himself. Hence Dion saith, Amor divinus est bonus, boni, propter bonum; that is, spiritual or divine love is good essentially, of that which is good causally, and for good finally.  
The second virtue is motive or inclinative to the producing of every good thing.  
The third is ordinative; for it ordains and appoints all things to the good of the party beloved.  
The fourth is elevative; for love doth so extol the party loving, and raise him to such a height, that now the lover is not his own man, but rather his who is beloved, Gal. 2.20.  
Qu. 83. What are the fruits and effects of our love unto God?  
An. 1. God's love in the heart kills and casts out sin, Rom 6.2. 2 Cor. 13.5. until the heart be inflamed with this love, it is infected with some other; — novo, vincitur omnis amor; But when this new love enters, the old departs, for Non bene conveniunt, nec in una sede morantur. The love of God and of sin will not lodge together.  
An. 2. Another fruit and effect of our love to God is joy; or, love is the cause of joy; and that  
I. Propter benevolentiam, for goodwill; for to love is to will well. Hence because we love any, we rejoice at their prosperity and preferment.  
II. Propter boni praesentiam, for the presence of the good loved; for when we love that which is good, we rejoice in the enjoyment thereof.  
III. Propter boni inhaerentiam, for the inherence of good Hence when virtue and grace is lodged in those whom we love, we rejoice thereat.  
Answ 3. The Schoolmen say, Amor divinus quatuor bona in homine operatur.  
I. Inclinat superiora inferioribus, per humilitatem & contemptum sui.  
II. Superioribus inferiora per desiderium supernorum.  
III. Ordinat aqualia aequalibus.  
iv Transformat amantem in amatum secundum affectum.  
Answ. 4. Others say, Amoris effectus quatuor sunt:  
Primò, deformatum reformare; convertit enim à falso objecto amoris ad Deum.  
Secundò, reformatum conformare, viz. Per effecta unionis ad Deum: Vnio autem triplex.  
I. Substantialis, sui nimirum ad seipsum; & talis Vnio.  
1. Identitatis est causa, qua quis amat seipsum: etc.  
2. Similitudinis, qua quis amat alium.  
II. Realis, & est unto amantis ad amatum, quae fruitio est.  
III. Essentialis, seu mentalis, quae nihil aliud est quam ipse amor.  
Tertio, conformatum confirmare; est enim inseparabilis,  
I. Ratione spiritus custodientis nos.  
II. Ratione nostri non deserentis spiritum.  
Quartò, conformatum transformare: amantem in amatum transformat amor. The sum of all is,  
I. Love changeth us from evil to good  
II. Love maketh us endeavour to be like unto God.  
III. Love confirmeth us in this endeavour and likeness; because, 

1. The Spirit taketh care of us. And,  
2. We are careful to be directed by the Spirit.    
iv Love maketh us to go out of ourselves, and to devote ourselves wholly up unto God.  
Qu. 84. How may we know whether we love God or not? or, what are the signs thereof?  
Answ. In answer hereunto two things are seriously to be considered; viz.  
1. The necessity of examination.  
2. The rules of exploration.  
First all think that they love God, but the most are deceived; for none can love him indeed, but those to whom it is given. For.  
I. There is an innate hatred in us towards God: as is clear from these two particulars;  
1. We love not naturally the works of virtue. And,  
2. The things which we desire in God or from him, we desire for ourselves only out of self-love; and otherwise nothing pleaseth our nature. And,  
II. This hatred of God which is, in us, is called An aversion of the mind from God, and is not changed, until our hearts be converted by the Spirit unto ●od. 2 Cor. 3.16. And therefore it concerns us nearly to examine and try diligently, by certain, undoubted and infallible signs, whether we love the Lord or not.  
Secondly, we may know whether we love the Lord truly, and indeed or not, if we seriously examine ourselves by these clear and plain Signs; viz.  
.1 He who loves God, will adhere and cleave unto him, Deut. 30.20. Matth. 6.24.  
2. He who loves God, will keep his word, 1 John 2.5. that is, will obey him both,  
I. affirmatively, doing what he requires, And,  
II. Negatively, eschewing what he forbids.  
3. He who loves God the Father, will and doth love God the Son, 1 John 5.1.  
5. He who loves God, will love his brethren, 1 Joh. 4.20 21.  
4. He who loves God, will relieve and secure the necessities of his brethren, 1 John 3.17. And,  
6. Will esteem the Lord as his chiefest good, and giver of every good thing, Deut. 6.13.10 20. And,  
7. Will withdraw all trust and confidence from all creatures, placing his whole assurance upon the Lord, and believing only in him. And,  
8. He will fear and stand in awe of him with a filial fear, Deut. 6.13.10.20. Psalm 38.8. Prov. 24.21. 1 Pet. 2.18. And,  
9 He will humble himself before the Lord, and be lowly in his sight, James 4.7. 1 Pet. 5, 6. And,  
10. He will patiently bear all adversity and affliction which is sent by God, James 1.21.2.20, And,  
11. He will worship and serve the Lord, as himself hath prescribed in his word. And,  
12. He will meditate continually of God and his word, and that with delight, Psalm 1.2.119.172.  
13. In all things he will seek the praise and glory of God, as his chiefest scope and aim, 1 Corinth. 10.31. And,  
14. For benefits, favours and mercies received he will give thanks; that is,  
I. With his mind and spirit. And,  
II. With his tongue. And,  
III. With his gesture and countenance, And,  
iv With his life, by willingly doing whatsoever he commands, and shuning whatsoever he forbids, Psalm 50.15. Colos. 3.17. And,  
15. He will continue steadfastly in all these, unto his lives end.  
Qu. 85. By what means may the love of God be augmented and increased in us?  
Answ. 1. By knowledge: we can neither desire nor love him whom we do not know, since Affectus motus est cordis, a notitia & cognition objecti exercitatus: affection is the motion of the heart, arising from the knowledge of the object, or thing loved. As those who know God, will love him: so the greater our knowledge of God is, the greater will our love unto him be.  
2. There are four meditations very helpful to increase in us the love of God; viz.  
I. We should love him because he is the Supreme good: Invenito si potes aliquid pretiosius Deo, & dabitur tibi. Bern. Seek heaven and earth quite through, and if in either thou canst find any thing more excellent than God, thou shalt have it. And,  
II. We should love God, because he hath first loved us: Invenimus eum, sed non prevenimus. Aug. we may find God, but we cannot prevent him, he seeking us ere we seek him. Dilexit non existentes, imò resistentes, Bern. God loved us before we were creatures, yea when we were traitors.  
III. We should love him, because he hath declared his love already by innumerable gifts given unto us. And,  
iv Because he hath yet greater things which he hath prepared for to give unto us. Non de his quae condidit, sed de scipso. August. For he will give himself unto us, which is better than all the enjoyments of earth and heaven.  
Qu. 86. Who are too blame in regard of God's love?  
Answ. 1. Those who will not acknowledge God's love unto them, Mal. 1.2.  
2. Those who have not the love of God in them, John 5.42.  
3. Those who love those things which hinder them from the love of God, 1 John 2.15.  
4. Those who are inconstant in their love unto God, Apoc. 2 4.  
Qu. 87. What is required of those who love the Lord?  
Answ. 1. To hate evil, Psalm 97.10  
2. To labour to keep themselves in the love of God, Judas v. 21.  
3. To be joyful in the Lord▪ Psalm 5.11.  
4. To bless and praise the Lord, Psalm 40.16.70.4.  
5. To do whatsoever they do in love. We read of one ●●●nundus, who would answer all questions with this one word LOVE; e.g. If he were asked, Whence came you? he answered, From love; whether go you? to love; with whom dwell you? with love: What aim you at? love: Why do you this or that? for love: so all we do should be done in love, and for love, and come from a heart filled with love.  
6. To love the Lord alone: we say, Love and lordship brook no fellowship; and the French say, Amour et Royaultè ne neulent point d'esgal▪ Love and royalty can suffer no equal, and therefore the Lord will have no Rivals in his love. Simbaldo Flischo of Geneva, perceiving that a Lady, whom he entirely loved, suspected that he loved others besides her, in regard of his free, courteous and cheerful behaviour in the company of others, he devised this Impress; A Needle touched with an Adamant, applied to a sea Card, with a Compass thereunto, and above was the clear Azure sky with stars, with this Mot, Aspicit unam; to show that although in the heavens were very many fair and bright stars, yet there was but one regarded of the Adamant; viz. The Polestar. This should be the Christians Motto; for although we are compassed about with many things, which seem amiable and lovely, yet the eye of our affection must be fixed only upon God.  
Qu. 88 What is our love unto Christ?  
Answ. Love unto Christ is an holy affection of the soul carrying of us with full desire to the enjoying of him and making us prefer our communion with him before all things in the world, that may challenge our dearest respect.  
Qu. 89. Who love Christ?  
Answ. 1. The Church, Cant. 1.3.  
2. The righteous, Cant. 1.4.  
Qu. 90. Why must we love the Lord Christ?  
Answ, 1. Because if we do not love him, we are worse than infidels: for (Christ hath loved us, and) they will love those who love them, Matth. 5.46, 47.  
2. Because If we love not him, we shall be accursed, 1 Cor. 16.22.  
3. Because if we love him, the Father will love us, John 16.27.  
4. Because if we love him, he will love us, John 14.21.  
5. Because if we love him, he will know and take notice of it, john 21.17.  
6. Because if we love him, all things shall work together for our good, Rom. 8.28.  
7. Because his love towards us was extraordinary: that is,  
I. It was a perfect love; viz. As his father loved him, so loved h● us, John 15.9.  
II. It was an unparallelled love, John 15.13. Rom. 5.6, etc.  
III. It was a perpetual love, John 13.1.  
iv It was an inexpressible love, Ephes. 3.19.  
Qu. 91. How may we know whether we love Christ or not?  
Answ. 1. If God be our father, we will love Christ, John 8.42.  
2. If we love him, we shall rejoice that he is ascended unto the Father, john 14.28.  
3. If we love him, we will obey him, and keep his commandments, john 14.15, 21, 23.15.9. 2 john 6.  
Qu. 92. How must we approve our love unto Christ?  
Answ. 1. By forsaking all things (that is) our beloved sins, yea if it be required, our life and all, (Matth. 19) for his sake. Quomodo amas Christum, cum adhuc amas quod in te odit Christus? August. And,  
2. By taking up his cross and following him, Mat. 16.24. and  
3. By denying our own wisdom and righteousness, that we may be found in him, 1 Corinth. 3.18. and,  
4. By loving the brethren for his sake, 1 John 2.3, 4, 5. Chapters.  
Qu. 93, What is required of us in regard of Christ's love?  
Answ. 1. To desire and prise his love above all things. When Alexander came to Diogenes, and asked him if he wanted any thing, or would request any thing of him? he answered, He desired nothing of him, but that he would stand out of the Sun: Thus our hearts should be set on fire with a love to Christ, that we might covet nothing more than to see the beauty of his face, and the ravishing beams of his favour.  
2. We should so long meditate of the love of Christ to us, Donec totus fixus in cord, qui totus fixus in cruse, till he were as fast fixed in our hearts, as he was upon the cross.  
Qu. 94. How, or how many ways doth a man love himself?  
Answ. 1. Some answer, that a man loves himself three manner of ways:  
I. Diligit se ut se: this is not good love.  
II. Diligit se ut principalem finem: this is not right love.  
III. Dil git se in ordine ad Deum: this is to love a man's self truly.  
Answ. 2. There is the love of a man's self which is proper to the wicked; for they esteeming their bodies and sensitive nature to be the principal thing in them, love them better than their souls, and so are more careful to pamper, feed and satisfy them, then to cherish nourish or provide for their souls. This self-love is wicked, and not to be imitated.  
Answ 3. There is the love of a man's self which is proper to the good; for such esteeming their souls to be the principal thing in them do love them better than their bodies; this is the best love; and this self-love is peculiar to the righteous, and is grounded upon a truth, and fixed with wisdom and pious prudence. Thus we are commanded to love our neighbour as ourselves; that is, we must love him cordially and truly, and express our love unto him in the best kind, loving his soul more than his body.  
Answ. 4. There is the love of a man's self which is common to all, both good and bad, For the confirming and understanding whereof observe, That ● man is said to be something two manner of wa●s;  
I. According to his substance and nature; and thus all men know what they are; that is, that they consist of a body and a soul; and according to this knowledge of themselves, they love themselves in desiring the conservation of themselves, and their own being. Thus both good and bad naturally love themselves, and that without sin; for Omne appetit praeservationem sui. And,  
II. A man is said to be somewhat, according to the principal thing in him; and thus men do neither always know themselves to be what the● are, nor love themselves as they ought. The principal thing in man is the reasonable soul, and the next thing thereunto is the sensitive and corporeal nature; the first is called the inward, the second the outward man, 2 Cor. 4 16.  
Qu. 95. Because our Saviour saith, Luke 10.27, 28. We must love our neighbour as ourselves; it may be demanded, How doth a man love himself?  
Answ. 1. Not feignedly, or with the tongue only; but truly, hearty and in work as well as word.  
2. Not frigidly, nor coldly, but zealously and fervently.  
3. As a man seeks diligently for that which may be for his own good or gain, but carefully avoids that which is evil, or which may turn to his hurt; so should we do for our neighbour.  
4. As we love ourselves constantly, and are not weary of doing good unto ourselves, although we see many vices and evil habits in oor selves; so we must not cease to love our brethren, although there be in them something which deserves hatred rather than love.  
5. As we wish well unto ourselves for our own sake, and not for the sake of others; so should we love our neighbour, not for our benefit or profit, but for his own.  
6. As we would be done unto by others, so should we do unto others; e. g.  
I. Would we that others should supply our wants, when we are in need? then let us do so unto our neighbour when he is in want, and we able to supply him.  
II. Would we have others candidly to interpret all our actions and words? then let us do so unto our neighbour.  
III. Would we have others to pardon us when we have injured or offended them? then let us do so unto our neighbour.  
iv Would we be helped by the prayers of others? then let us help our neighbour with our prayers.  
Qu. 96. Because it was said before Quest. 94. That men oftentimes love themselves so as they should not, it may therefore he demanded, Whether the love of God, and of ourselves, be contrary one to the other, or not?  
Answ Man is considered in a fourfold estate;  
I. In his innocent estate; and so to love God and himself were the same. For when man loved God in his innocent estate, and then loved himself, it was but a reflex of the love of God, and but one love with it.  
II. In his corrupt estate; and so to love God, and to love himself are contrary, Rom. 1.30. 2 Tim. 3.2.  
III. In his regenerate estate; and thus to love God, and to hate ourselves, are not directly contrary, but sub-contrary: for by this hatred is only understood self-love, hatred not being properly taken here, which maketh the subcontrariety. As the Lord in regeneration doth not extinguish, but well order the affections; so he doth not in those who are regenerated take away the love of themselves, but only moderateth that love; and so to hate themselves, signifies only, to love themselves less than God; as, Gen. 29.31. it is said, Jacob hated Leah; that is he loved her less than Rachel.  
iv In his glorified estate; and so to love God, and to love himself, shall be one love again.  
Qu. 97. What is the nature of self-love?  
Answ. 1. To wish better to a man's self then to others; or to desire and endeavour to raise themselves above others, though by an indirect way. Titus Livius saith, That the Romans were offended because Appius Claudius had chosen himself of the Decemviri and Lucius Furius Camillus to be Consul; and so the Cardinals disagreeing about the choice of a Pope, gave way to John 24. to appoint whom he pleased, who chose himself: this is the natural property of self-love.  
2. The nature of self-love is to like themselves best. The people of Chin● having thin beards, short n●●es, little black eyes and wearing long garments, when they would describe a deformed man, they paint him with a short habit, great eyes, a broad beard, and a long lose. Thus as there is no creature that more fervently loveth her young ones, than an Ass and an Ape; so many unlearned Idiots (tainted with this vice of self-love) do more esteem their own vanities and scurrilous pamphlets, than the grave, learned and elaborate Works of others.  
Queen 98. What evils proceed from self-love?  
Answ. These two great ones;  
I. It makes a man hate God. And,  
II. Good men. It is a rule in the School, that Amor est odio prior, & odium ex amore oritur. Thom. Aq. sum. part. 1. 2. qu. ●9. art 2. Love ever goeth before hatred, and all hatred springs from love. Therefore do wicked men hate God and his law, because they love themselves and their corruptions which God by his Law doth cross, control, and endeavour to curb; and Plutarch (de irac. colub) well observes, that men are many times eager against some whom they either deem, or would have deemed delinquents, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather out of self-love, than any hatred of evil, because they stand in their way, or in their light, in regard of their ends and interests, or because they oppose and thwart them in some corrupt courses that they are strangely addicted unto.  
Qu. 99 Whom should we love besides the Lord and his Christ?  
Answ. 1. Particularly, all those who are our brethren in the Lord; or who are truly religious, 1 John 2.9.3.10.4.20. Note here, which is the true respect of love; or for what respect chief we must love our brethren.  
First, in general, we must love the faithful for God's sake; or love of the Lord in them.  
Secondly, more particularly from Mat. 10.41. we are taught to love them for a threefold respect.  
I. Because they are Prophets; and thus we must love them for the words sake which they bring, or at least, which they profess  
II. Because they are righteous; and thus we must love them for that sanctity, purity and integrity which we see in them.  
III. Because they are Disciples; and thus we must love them for their spiritual society, and bond of charity; as fellow-travellers in a long journey love one another, or as Countrymen love one another in a strange place, or remote Country. And therefore three sorts of men are here too blame:  
First, hypocrites and dissemblers; who as Bernard saith, have Mel in ore, verba lactis; fell in cord, fraus in factis, peace in their words, but war in their hearts towards the Saints: loving them with their lips, but hating them in their hearts, Pro. 23.7. James 2.13. Our love unto the faithful must be sincere and cordial, not sinister and counterfeit.  
Secondly, those are too blame who love the Saints only for some second causes; either,  
I. Because they are their neighbours, and their good neighbours, from whom they receive no evil, but upon every occasion, all neighbourly offices; Or,  
II. Because they are of their kindred and alliance. Or,  
III Because they are of meek, affable and gentle natures, and loving dispositions; or,  
iv Because they love them, and theirs. Or,  
V Through vainglory, that they may be praised for their loving of those who are good.  
Thirdly, those are faulty who love the faithful only with a mercenary love, or for reward. Aliud est sperare, aliud est hoc agere. Hier. A man may hope, that God will bless him if he love his children (because this God hath promised) but a man must not therefore love them, that God may bless him, this being but self-love.  
Ans. 2. In general, besides the Lord, we are commanded to love our neighbour and our enemies, Luk. 10.27.28.  
Qu. 100 What is the nature of the love of the faithful one to another?  
Answ. 1. It is a growing and increasing love, 2 Thess. 1.3.  
2. It is a continuing and abiding love, Hebr. 13.1.  
Qu. 101. Whether are we to love all the Saints and faithful alike or not?  
Answ. I might for the resolution and satisfaction of this Quaere, refer my Reader to Camara, quaest. council. & exposit. qu. 97. p. 98. But I will to him, add two things:  
First, in respect of the different degrees of men, there must be different degrees of love; e.g. Magistrates and Ministers being public Persons, and religious, are to be loved above other private persons, they bearing in them a double image of God;  
I. Inward in sanctification. And,  
II. Outward, in authority and place.  
Secondly, in equal comparison when men are equal in degree, than we must first and principally love parents, children, affinity and consanguinity; we being bound to love them by a double bond.  
I. Of nature. And,  
II. Of grace; for grace doth not abolish natural affection, but only orders and disposeth it aright.  
Qu. 102. How may we know whether we truly love the children of God or not?  
Answ. 1. He who loves the Father, will love the children, 1 John 5.2.  
2. He who obeys the Father, loves the hildrens 1 john 5.2.  
3. He who loves those whom he hears to be religious and zealous, though he knows them not, is a lover of God's children.  
4. He who delights in the company and society of godly men, when he hath no other relation unto them then as they are good men, is a true lover of the faithful, Psalm 16.3.126.5. Rom. 1.12.  
5. He who hath a  ow-feeling of the Saints miseries, as if himself were in misery, is a lover of them.  
6. He who is always willing to distribute to the necessities of the Saints, according to his ability, must needs be a lover of them.  
7. ●e who can bear with reproaches and reproachful words at the hands of truly righteous men▪ ● a true lover of the Saints. When Luther had woefully wronged and reviled Calvin, the good man said. Etiamsi Lutherus millies me Diabolum vocet, ego tamen illum insignem Domini servum agnosco, etc. Let Luther hate me, and in his wrath call me Devil a thousand times, yet I will love him, and acknowledge him a most precious servant of God. To answer the wrath of the Saints with love, is a good sign of a Saint-lover. As the members of the same body, albeit having divers duties and functions, and differing also in form, do tenderly and mutually love one another, because they live by one and the selfsame reasonable soul; so faithful Christians love one another, being made alive by the Divine Spirit of God, who by how much he is more good or excellent, by so much also he is more Powerful to knit and unite those together, in whom he dwelleth. Lodou. Granat. As in a material building one stone is knit unto another by lime and mortar; so in the spiritual building one Christian is joined to another by love; and hence, though one member be casually, or causlessly injured by another, it doth not seek revenge upon the other.  
Qu. 103. Who must principally abound in Christian Love and Charity towards their neighbours?  
Answ. 1. Old men, Tit. 2.2.  
2. Ministers. 1 Tim. 4.12. 2 Tim. 3.10.  
Qu. 104. Wherein or how ought Ministers to express, and show their Love unto their People.  
Answ. 1. By speaking friendly unto them, and beseeching them to be reconciled unto God, 2 Cor. 5.20.  
2. By testifying their inward affection unto them, by their outward works.  
3. By serving them in Christ, not desiring so much to be ministered unto, as to minister.  
4. By being ready to lay down their lives for them, John 15.13.  
Qu. 105. From whence springs true Christian Love and Charity towards our brethren?  
Answ. 1. Originally from God, true Love being his gift, Eph. 1.15.16.6.23. Phil. 19 Col. 1.3.4. 1 Thes. 1.2, 3.3.12.  
2. It proceeds out of a pure heart, 1 Tim. 1.5. 1 Pet. 1.22.  
3. It issues out of a good conscience, 1 Tim. 1.5.  
4. It flows from Faith unfeigned, 1 Tim. 1.5.  
Qu. 106. Whether are wicked men to be Loved?  
Answ. As the Physician hateth the disease, yet loveth the person diseased: so we must love that in our neighbour which is good, and made of God, and abhor that which the Devil and man hath made evil, i. e. we must Love the wicked man's person, though we hate his vice. For,  
1. God hath commanded us to love our enemies; and those are truly evil who are enemies to good men. And,  
2. Those who are wicked for the present, may belong unto God, in regard of divine election; and therefore such are to be loved. And,  
3. We ought to pray for all wicked ones who have not sinned against the Holy-ghost: and therefore we must love them.  
4 This is confirmed from Christ, who for our example, loved us when we were wicked▪ Rom. 5 6, 7  
Qu. 107. What is the Love of our neighbour?  
Answ. To love our neighbour, is, for the love which we own unto God, to wish well, and do good unto our neighbour: and to do all things unto him, which we would in equity and according to Law should be done unto us; Or,  
The love of our neighbour is a true and sincere good will, both in will, mind, and heart, towards others; declaring it in words, behaviour, and duties convenient, and requisite. Or, It is the work of the Spirit in our hearts, whereby we are moved to wish well and to do good unto our neighbours, to the utmost of our power, when they stand in need of our help, in the name of God and Christ; or, according to Aristotle, it may be defined thus;  
To love our neighbour, is to will all that which in our judgement we esteem good unto him, and to the uttermost of our power, to procure it for and unto him.  
Qu. 108. Why must we Love our neighbour, or brethren, or be charitably affected towards them?  
Answ. The reasons hereof are many, whereof the first is taken from God:  
I. Because we are so commanded by him from the beginning, 2 John 5  
II. Because God takes notice of it, Apoc. 2.10.  
III. Because this lesson is taught us by God, 1 Thes. 4.9.  
iv Because Love is of God, 1 John 4.7.  
V Because God our Father hath Loved us, 1 John 4 11.  
VI Because we provoke God to leave us, if we will not love our brother. Memorable to this purpose, is that story which is recorded of Nicephorus, (Metaphrast. in Niceph. Mer.) who being brought to the place where he was to receive the Crown of Martyrdom, and seeing Sapritius (between whom and him there had before some bitternesses and enmity broke forth) fall down before him, and beg a Pardon, and reconcilement, was so much elated with this glory of Martyrdom, and his heart did so rise against him for former injuries, that uncharitably he disdained to admit of any reconciliation. In punishment of which uncharitableness he lost his whole hope and victory: for the Spirit of God forsook him, and he apostated from the faith: so that it appears, that Love and Charity is justly esteemed the form of Martyrdom.  
The second reason is taken from Christ.  
First, Because Christ hath commanded it, John 13.34,  
Secondly, Because Christ hath Loved us, Eph. 5.2.  
Thirdly, Because Love to the brethren is the chiefest office of a Christian, or, of him who by covenant is engaged to the profession and service of Christ: for,  
I. This is a note of a disciple of Christ, as follows afterwards.  
II. It is a sign of the Lords paternal Love unto us.  
III. It is a sign that we Love God, 1 John, 4.10.  
iv It is a sign that we are sensible of our communion, and concorporation with the faithful.  
V Because we are a people separated, and set apart for the service of God, and therefore must Love our brethren either in or for God.  
VI Because we are hated of the world, and therefore had need do that which is acceptable unto God.  
VII. Because we are united unto Christ, and therefore we should be one in Love, with all his.  
The third reason is taken from the excellency of Love, because Love is the fulfilling of the Law, and the end of the Commandments, Rom. 13.7, 8. Gal. 5.14. 1 Tim. 1.5.  
The fourth is taken from others, because thereby we shall give a good example unto them, 1 Tim: 4.12. 2. Tim. 3, 10.  
The fifth is taken from our brethren themselves, because this is the principal debt we own unto them, Romans 13.8.  
The last reason is taken A signo; and that both Negatively, or Privately, and Affirmatively.  
First, Negatively; if we do note Love our brethren, it argues these things;  
I. That we yet abide in death, 1 John 3.14.  
II. That we do not love God, 1 John 4.20, 21.  
III. That iniquity abounds in us, when love waxeth cold, Math. 24.12.  
iv That we know not God, 1 John 4.8. And,  
V That we are not of ●od, 1 John 3.10.  
Secondly, Affirmatively, if we do truly love our brethren: then,  
I. It will be an argument unto us that God dwelleth in us, and that his Love is perfected in us, 1 John 4.12. And,  
II. That we are the Disciples of Christ, John 13.35.  
III. That we are of the truth, 1 John 3.18, 19  
iv That we are heirs of salvation, not of perdition. 1 John 3.14. And,  
V That we are born of God and know him, 1 John 4.7.  
Qu. 1●9. Why do men Love men?  
Answ. 1. Some love men for their Poetry. Thus Sci●io Affricanus loved Ennius: and Augustus the Emperor, Virg●l.  
2. Some love men for their Oratory: thus Pomponius Atticus loved Tully, thinking himself happy, when either he was in his sight, or his books in his bosom  
3. Some love men for their skill in painting, engraving, carving, etc. Thus Alexander loved Apelles and Lysippus; forbidding all to draw his picture save Apelles, and to cut it in brass except Lysippus. Curtius.  
4. Some love men for their careful tuition of them, and diligence in their good education: thus Alexander loved Aristotle; many Scholars their Masters; and many good hearers their Ministers.  
5. Some love men for their former care, love, and kindness unto them. Valerius servant to Panopion, hearing that certain soldiers were come unto the City of Rheatina, of purpoose to kill his master, he changed apparel with his master, and conveyed him away, suffering himself to be slain in his master's bed, for the great love he bore him, his master having formerly used him more like a son then a slave.  
6. Some love men for their grace, and goodness; or, because they see, (as it were) the image of God in their face; thus men love the Lords faithful ones as such.  
7. Some Love men for their strength, courage, magnanimity and resolution; thus Alexander crowned the tomb of Achilles, and Hephestion that of Patroclus for their valour.  
8. Some love men for revenge, and cruelty, Timon of Athens, called M santhropus, a hater of men, loved none but only Alcibiades, and him he loved, and once kissed, because he saw in his face the destruction of Athens. Plutar.  
9 Some love men for their filthy lust, and lascivious life. Caelius, cap. 30. li. 8. reports, that Bagoas the Eunuch was much endeared unto, and highly beloved of Alexander the great, for no other cause, but that there was some brutsh and unnatural congress betwixt them  
Qu. 11●. How many ways do men Love others?  
Answ. An Author which I have read, answers, There be five ways of lo●ing one another whereof one is praised, three dispraised, and one neither praised nor dispraised.  
I. Some love their neighbour for God's sake; and thus good men love all men.  
II. Some love their neighbour for natural affection, because he is his son, brother, or k nsman.  
III. Some love their neighbour for vainglory; that they may be commended and esteemed for so doing.  
iv Some love their neighbour for covetousness; a● when men flatter some, and pretend a great deal of love unto them, hoping to be enriched, or promoted by them.  
V Some love for sensual lust, and appetite; as some men love women, and some men, for their bellies, or gluttony and drunkenness. Of these,  
The first is spiritual, therefore praiseworthy.  
The second natural; therefore deserves no praise.  
The third, fourth, and fifth sensual and carnal; and therefore merit dispraise.  
Qu. 111. How must Christians love their neighbours and brethren.  
Answ. 1. Not better then the Lord, Matth. 10.37. for they who love father or mother, son or daughter, better than God, are not worthy of him.  
2. Not better than themselves; it is observed in the nature of the Brocardor Hart, that whereas it is the nature of the vulgar Hearts to lurk in ditches at the hearing of the hounds; this beast never seeketh any such place to hid or cover himself, but runs still in the sight of the dogs, to draw the hunters and hounds from the other Dear in covert; whereupon the dogs leave the other which hide themselves, and seek not for them, having the Brocardor in sight and chase; and so the hunters being passed by, the lurking Hearts return back; being safe from the danger of nets and dogs, whilst the poor Brocard● are hunted and chased to death. We are not bound thus to love our brother or neighbour; that is, of set purpose to expose ourselves to death for the preservation of a private neighbour's life.  
3. We must love them as brethren. 1 Pet. 3.8. And,  
4. We must love them in the Spirit, Col. 1.8.  
5. We must love them sincerely and in truth, Rom. 12.9. 2 Cor. 8.8. 2 Joh. 1.3 Joh. 1.  
6. We must love them as Christ loved us Joh. 13.34.15.12. Eph. 5.2. 1 joh. 3.11, 16.  
7. We must not love them inconstantly. 2 Sam. 13.4, 15. job 19.19. But,  
8. We must love them daily more and more, 1 Thes. 4.10. And,  
9 We must love them as we love ourselves, Leu. 19 18, 34. Gal. 5.14. jam. 2 18 john Gonsalve Bishop of Tarracon, and one of the Inquisitors of Sivil, when any were brought before him for the profession of the gospel, would say, that it was wonderful to observe, how these Heretics had this Commandment engraven in their hearts, Thou shalt love thy neighbour as thyself, because they would for no threats or torments accuse, or discover one another  
Q● 112. How▪ or wherein is our true love, and charity towards our brethren, to be expressed and shown?  
Ans. 1. By labouring to build them up, and to instruct them in the most holy Faith, Leu. 19.17. Acts 18.26. 1 Thes. 5.14. Hebrews 3.13.4, 24. Jude ●  
2. By praying for them, Psal. 122.6. Rom. 10.1. Eph 6.18. 2 Thes. 3.1. Hebr. 13.18.  
3. By administering to their necessities according to the uttermost of our abilities. Rom. 12.20. Gal. 6.10.  
4. By preserving them in what we can, from all manner of damage in their estates. Exod. 23.5, 6.  
5. By being kindly affectioned towards them in our hearts, Rom. 12.10.  
6. By performing offices of love one unto another, Gal. 5.13.  
7. By speaking friendly unto them.  
8. By forbearing one another, Eph 4.2.  
9 By Christian Love feasts. Judas 12.  
Qu. 113. What are the properties, nature, and qualities of love and charity?  
Ans. 1. It covers a multitude of sins, Prov. 10.12. 1 Pet. 4 8.  
2. It edifieth, 1 Cor. 8.1.  
3. It suffereth long, 1 Cor. 13.1.  
4 It is kind, 1 Cor. 13.4.  
5. It envieth not, 1 Cor. 13.4.  
6. It vaunteth not itself, 1 Cor. 13.4.  
7. It never faileth, 1 Cor. 13.8.  
8. It is the effect of faith, 1 Joh. 3.18, 19  
9 It is fervent, Cant. 8.7. 1 Pet. 4.8.  
10. It endureth all things, 1 Cor. 13.7.  
11. It hopeth all things, 1 Cor. 13.7.  
12. It believeth all things, 1 Cor. 13.7.  
13. It works no ill to its neighbour, Rom. 13.10.  
14. It beareth all things, 1 Cor. 13.7.  
15. It is not puffed up, 1 Cor. 13.4.  
16. It doth not behave itself unseemly, 1 Cor. 13.5.  
17. It seeketh not her own, 1 Cor. 13.5.  
18. It thinketh no evil, 1 Cor. 13.5.  
19 It is not easily provoked, 1 Cor. 13.5.  
20. It rejoiceth not in iniquity, but in the truth, 1 Cor. 13.6.  
Qu. 114. What are the excellencies of love, and charity towards our brethren.  
Ans. The excellencies thereof appear in these and the like particulars.  
1. That all things are nothing without Love and charity, Cant. 8.7. 1 Cor. 13.1, 2, 3.  
2. That poverty with love, is better than riches without it, Prov. 15.17.  
3. That it is a Theological virtue, 2 Tim. 3.10. 2 Pet. 1.7. Judas 2. 2 Joh. 3.  
4. That it is one of the three most excellent Theological graces, 1 Cor. 13.13.  
5. That it is a greater grace than either faith or hope, because it shall abide when they shall cease, 1 Cor. 13.13.  
6. That it is the bond of perfectness, Col. 3.14.  
7. That it is a breastplate to defend us, 1 Thes. 5.8.  
8. That it is a testimony of our election, Rom. 8.14. Heb. 6.11. 2 Pet. 1.10.  
9 That it is a sure sign of eternal life, 1 joh. 3.14.  
10. That it casts out all fear, 1 joh. 4.28.  
11. That it is the Law of Christ, joh. 13.15, 33, 34. Gal. 6.2.  
12. That it is the exercise of the faithful. 1 Cor. 16.14. Gal. 5.6. Eph. 5.2.  
13. That it is an argument of faith, 2 Cor. 9.13. Whence,  
I. Faith is said to work by love, Gal. 5.6. And,  
II. Faith and love are joined together, 1 Tim. 2.15.  
14. That it is the fruit of the Spirit, Gal. 5.22.  
15. That it is the sum, scope, and end of the Law, Rom. 13.8. Gal. 5.14. 1 Tim. 1 5.  
16. That it is the fulfilling of the Law, Rom. 13.8.10. For the understanding of this place observe, that the Apostle therein doth not speak of the perfect or imperfect obedience of the Law; but Love is commended as the sum of the Law, which is to be understood of perfect and complete charity, which is contained in all parts, and precepts of the Law, as appears by Rom. 13.9. Now it will not follow (as the Papists would have it) in any good consequence, That because perfect love is commanded in the whole Law, therefore it is performed perfectly by the Saints; for as our knowledge is in part, so is our charity: we can love no further than we know.  
Qu. 115. How then is love the fulfilling of the Law?  
Ans. Love is said to be the fulfilling of the Law three manner of ways.  
1. Reductive, because we fulfil all the commandments of God, for the love of God. And,  
2. Effective, because he who loveth the Lord, is ready to obey him. And,  
3. Formaliter, because all our actions should be referred to God's glory, 1 Cor. 10.31.  
Qu. 116. What Order may we observe in our love unto our brethren?  
Ans. 1. If other circumstances agree, and be answerable, than we may love our kindred more than strangers, in those things which belong unto this outward life; and amongst our kindred we may love those most who are nearest akin unto us.  
2. We may love some special, intimate, and approved friend, more than a common kinsman, especially in those things which belong unto the common office of this life Prov. 8.24.  
3. We must love our parents, more than any friend; because the conjunction o● Parents is nearer than of friends, in regard of the communication of those good things which are most near unto us, 1 Tim. 5.4.  
4. We must love Parents more than children, in those things which ought to redound from the effect to the cause; of which kind are honour, estimation, reverence, thankfulness, and the like.  
5. We must love children more than Parents, in those things which ought to be derived from the cause to the eff●●t of which kind are maintenance, adv●n●●men●, ●●●cation, and the like.  
6. We must love husbands and wives more than either Parents or children, in those things which belong unto the society and union of this life Gen. 4.24. Matth, 16.5.  
7. We must love those who have deserved well of us, more than others; and amongst those we must love them most who have communicated spiritual things unto us, Gal. 6.6.  
Qu. 117. What are the steps and degrees of true Christian love?  
Ans, 1. We must love some for God; and thus we are commanded to love strangers and enemies, Exod. 23.4. Deut. 10.18, 19 1 Sam. 24.5, 7.  
2. We must love some in God; and thus we are commanded to love the faithful, Rom. 12.9, 10. 1 Pet. 2.17.  
3. We must love the Lord for himself, that is, simply, by himself, and according to all the parts of love, i. e. with the affection of good will, with the desire of union, with a most contented, yea joyful acquiescing in the fruition of him; and all this in the highest degree.  
Qu. 118. What are the fruits and effects of true Christian love and charity towards our brethren?  
Ans. 1. It will cover a multitude of sins, Prov. 10.12. 1 Pet. 4.8.  
2. It will be a means to keep a man in the light, and to preserve him from all scandals, 1 John 2.10.  
3. It is a sure sign unto us, that God dwelleth in us, and that his love is perfected in us, 1 John 4.12.  
4. It confirms us in an assurance of glory, 1 John 3, 14. This question may be much amplified, and enlarged, from Quest. 113. and 114.  
Qu. 119. By what Means may we obtain love and kindness from our brethren?  
Answ. 1. By making a Covenant and league of amity with them, 1 Sam. 20.14, 15.  
2. By being kind unto them, Gen. 21.23. Josh. 2.12. 1 Sam 15 6.  
3. By being loving and kind unto those whom they love, 2 Sam. 2.5.6.  
4. By fair and gentle entreaties, Gen. 40.14. John 2.12.  
5. By covering their trespasses and transgressions, Prov. 17.9.  
6. By forgiving them their debts, Luke 7.47.  
7. By a friendly rebuking of them, Prov. 9.8.  
8. Aristippus saith, a means to preserve love between us and our neighbour is this, Haunt not too much thy friends house for that engendereth no great love; neither be long from thence, for that engendereth hate, but use a mean in all things: Neither be too troublesome unto, nor too great a stranger from thy friend and neighbour.  
Qu. 120. What are the Impediments of true Love and Charity? or, what things hinder us from loving our neighbour?  
Answ. The causes hindering this love are either internal, or external.  
First, The Internal impediments are,  
I. A natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or coldness, or want of affection; there are some who care for none.  
II. Self love; some love themselves so much, that they cannot love others at all, as they ought.  
III. A proud affection towards a man's own will; or, a supercilious wilfulness: for he who adores and deifies his own will as his God, can never love his neighbour.  
iv Suspicion, jealousy, and doubtings, that our neighbour loves not us, at least not truly, but only for his own end●.  
V Want of patience: a peevish, passionate, impatient, and angry man cannot as he ought love another.  
Secondly, The external impediments of Love between neighbour and neighbour, are either in others or our selve●.  
I. The Impediments of Love in others; are,  
1. Whisper, and tale-bearings; Busybodies, and carriers of tales are oftentimes the Devils instruments for the kindling of hatred, and cooling of love between friend and friend.  
2. Evil counsellors; many by persuading, urging and soliciting of others unto hatred and revenge, do hinder love betwixt neighbour and neighbour.  
II. The Impediments of love in ourselves; are,  
1. Our injuring and wronging of our neighbour.  
2. Our carelessness to provoke and incense them.  
3. An averseness from reconciliation for if a man abuse and wrong his neighbour, if a man be careless of his carriage towards his neighbour, never regarding whether he give him just cause of distaste or not: and if a man refuse to be reconciled unto his neighbour, when some breach hath been made between them, there can be no true love or charity.  
Queen 121. Who are too blame in regard of brotherly love and charity?  
Answ. 1. Those who would not be beloved. Cepariu● tel● us of Gonzaga the jesuit (vita ejus ●46) that he was sorry if any body loved him. To be free from love is strange, but to think scorn to be beloved is monstrous. And,  
2. Those are too blame, who will love none but those who love them, Mat. 5.46. And,  
3. Those who hate those who love them Psalm 109. 4, 5. as Tereus did Progne; Minos did Scylla; and one of the Sabins did Tarpeta. And,  
4. Those who love men better than Christ. Dr. Ruy Lopez being accused for undertaking to poison Queen Eliz●beth, answered with oaths and execrations, that he never intended any hurt to her, for he loved Queen Elizabeth better than he loved Jesus Chr st. Amongst these they may be ranked, who are more careful to please men, out of their love unto them, then to please Christ. If a Prince were to come to a subjects house, what painting, what paving what flourishing with flowers, what perfuming with smells, what t●●mming of apparel, what garnishing with Jewels no cost too costly, no pains sufficient. Quicquid ergo non vis inveniri in domo tua, quantum potes, ut non inveniat Deus in animae tua. August. de temp. Are we so conceited of our house, and so curious of our apparel against the coming of an earthly Prince, oh how provident shouldst thou then be of thy soul, and careful of thy body, for the entertaing of the Lord of glory? Shall not the Prince see a cobwep in thy house, and shall God behold sin in thy soul? shall not he see a spot in th' garment, and shall God behold filthiness in thy body?  non amant ille Christum qui aliqu d plus quam Christum a●●nt August. Those who either love men or sin more than Christ. are much too blame, and unworthy of Christ's love.  
5. Those are faulty, who love none affectionately. Bias the Philosopher gives this counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so love as though thou wert immediately to hate; so hate as though thou shouldst shortly love; but Scipio could never believe that ever this was the speech of a wise man; because according to this rule or advice, we must never Love any hearty.  
6. They are too blame who have minds evil affected towards the people and servants of Christ, Acts 12.2. And,  
7. They who love their brethren only for their own base ends, Gal. 4.17.  
Qu. 122. What is required of us, in regard of the Christian Love and Charity of others towards their Brethren?  
Answ. 1. To give thanks unto God for them, Eph. 1.15. Col. 1.4. 2 Thes. 1.3.  
2. To imitate them, 1 Tim. 4.12. 2 Tim. 3.10.  
Qu. 123. What is our duty in regard of Christian Love and Charity towards our brethren? or, what is required of us in regard of Christian Love and Charity?  
Answ. 1. To follow after it, 1 Cor. 14.1. 2 I●m. 2.22.  
2. To let all our actions be done with it, 1 Cor 16.14.  
3. To put it on, Col. 3.14.  
4. To provoke one another unto love, Heb. 10 24.  
5. To speak the truth in Love, Ephes. 4.15.  
6. To labour to edify ourselves in love, Eph. 4.16.  
7. To continue in faith and charity, 1 Tim. 2.15. or, to abide in love one towards another, Heb. 13.1. or, to be always paying of this debt one to another; for love is a debt which we must be always a paying where it is due, and yet never so pay it that we own it not.  
Queen 124. How doth it appear that our enemies are to be loved?  
Ans. 1. From Leu. 19.17, 18 where three things are laid down.  
I. We must reprove our enemies, and not suffer them to sin.  
II. We must not avenge ourselves upon them.  
III. We must not remember the injuries they have done us. And,  
Ans. 2. It appears from Rom. 13.9. 12.20, 21. whereupon Augustine saith, (the doctr. 1.30.) that this precept of loving our enemies belongs unto all.  
Qu. 125. To love is to esteem as a friend; how can this then possibly agree w th' an enemy; for, to be a friend and an enemy are contraries?  
Ans. We must not hold any man our enemy, but every one our brother, friend or neighbour. This is taught us by the parable of the man who was wounded betwixt jerusalem and jericho; the conclusion whereof is, that we must hold every man our neighbour, and none our enemy, Luke 10.31, etc. Yea in the Gospel we are taught that all men are our brethren, either,  
1. By regeneration or creation. Or,  
2. In deed, or in hope: Or,  
3. ●n the Lord, or for the Lord; and therefore none are to beheld as enemies.  
Qu. 126. How are we to love our enemies?  
A s. 1. I may answer ●hat our enemies are to be considered three manner of ways.  
First as our private enemies.  
Secondly, as ●ods enemies, viz. those who sin against the holy Ghost  
Thirdly, as his ●●●ches enemies; who persecute the 〈◊〉 thereof. To apply this to the q●●st on propounded, I say.  
I. We must always distinguish betwixt our own pr●vate c●use, and Gods, and his Church's cause.  
TWO We must distinguish always betwixt the person's of wicked men and their actions  
III. We must l●ve ou● private enemies although they have wronged us 〈◊〉 we must lo e their persons not their ●ins and we must pray against their sins, not their persons, 2 S●m. 5.31. Acts 4.29.  
iv We must he ready to help our private enemi●s with temporary thing when they are in ne●d, u●●ess those th' ngs b ●urt ●ll unto them; but it th●●●e enemies to the Church we ●re not t● supply their w●●ts, unless we have some prob●bl● hope by that means to draw them to the Church.  
V If the persons sin unto death, 1 joh. 5.19. than we are to pray not only against their actions, but against their persons also.  
iv Because few have the spirit to discern these, we should apply the imprecations used in the Psalms, against the enemies of the Church in general. Or,  
Ans. 2. I may answer this question Affirmatively and Negatively.  
First, affirmatively; we must love our enemies thus:  
I. As they are men, and so flesh of our flesh.  
II. As they are our enemies we must not covet or desire to be avenged of them: yet,  
III. ●e may lovingly reprove them for their amendment.  
Secondly, Negatively; thus we may not love them, viz.  
I. As wicked men; lest so we be found to love wickedness, which God hates. Nor,  
II. As the enemies of God, Psal. 139.21, 22. Nor,  
III. Must we love them unto death; that is, so love them, that our love be a means to bring them to perdition, i. e. we must not flatter them in evil, but labour by gentle reproofs to reduce them from their errors.  
Qu. 127. Why must we love our enemies?  
Answ. Because it is a probable Argument that we are more than natural; for a man 〈…〉 naturals may love his friend, but it argues an Angelical, and Evangelical nature to love our enemies. indeed the light and Law of nature doth teach this lesson to some, but it is only to a very few; as Phoc●on, after he had done many notable Services for the Athenians, was put to death by them; and a little before his death he charged his son never to wish ill to the Athenians for what they did to him.  
2. Because we shall astonish our adversaries when they see our patien e; and thereby they will know that we seek another life enduring all the troubles of this ●o patiently; and consequently they will ●●●●by be moved to abstain from injuring of us, I●●c● dil●gere ●●●m cum, si vis ●avere inimi●um. August●n Psal 99 the means to be preserved from enemies, is to love and pardon enemies.  
3 Because they are procurers of great rewards for us, they being truly blessed who suffer for righteousness sake.  
4. Because it shows that there i● in us a great measure of love unto Christ when we are contented to endure reproaches for his sake.  
5. Because they occasion excellent virtues in us; for tribulation brings forth patience, etc. Rom 5.3.  
6. Because they are but God's instruments, whereby he doth either chastise, or prove us.  
7. Because herein we shall imitate our God, who is an exemplar hereof unto us, Matth. 5.45.  
8. Because otherwise we cannot love God, 1 joh. ●. 20.  
9 Because otherwise we have not the Spirit of God, 1 John 4.7.  
10. Because the bond of peace is to be preferred before all outward things; and therefore we must suffer any thing rather than dissolve and break it.  
11. Because if there were any cause why we should hate any, it were for their hatred of, and hostility against us; but this is no cause of hatred, seeing we are to look upon God not man; and therefore for his sake we must wish them well, who wish us evil; we must love and be friends to our enemies; praying for and not cursing of them who do despitefully use us.  
Qu. 128. What are the Degrees of this love of our enemies?  
Answ. The Schoolmen observe a threefold degree thereof; for,  
I. They say, there is a common love which is indifferent, or, communicable or, to be showed both to friends, and enemies, and all always.  
II. There is a particular love which is to be exhibited and showed unto our enemies in the time of need.  
III. There is a particular love which is to be demonstrated, and shown unto enemies when they have no need. Now this precept of loving our enemies, enjoins love unto our enemies always, and to do good unto them principally when they stand in need, not forbidding it when they have none; and doth also imply a charge to perform all offices of love, at all times when any occasion offers itself for the making up of the breach, or, appeasing of the jar, or stinting the strife, or for the begetting or breeding of love.  
Qu. 129. Wherein, or how should we express our love unto our enemies?  
Answ. 1. In loving them, as Christ loved us, when yet we were enemies, Rom. 5.10.  
2. In receiving of them to favour, or in forgiving of them, when they desire it, or humble themselves as Joseph did unto his brethren.  
3. In ministering necessary things unto them, as El●h● did to the Army of the ●ss●rians.  
4. In procuring, or helping forward their conversion as An●ni●s did saul's, Acts 9  
5. In praying for them, as Stephen did for the Jews.  
6. In taking heed of giving them any offence; as Jacob did when he departed from Esau, Gen. 27.  
7. In bearing their wrongs patiently and cheerfully, as the Apo ●le did, Acts 4 18 5.28.  
8. In mollifying them with gentle words, as Ab●g●il did D●●id, 1 Sam. 25.  
Q● 23●. That are the Impediments which hinder us from taking out this hard lesson of loving our enemies?  
Answ. The Remor●es, or hindrances are these viz.  
I. An Apothy of the love of Christ; for if we were sensible of Christ's love unto us when we were enemies, than we would not think it so strange for Christ's sake to love our enemies.  
II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, want of affection towards our brethren; love covers a multitude of sins, and therefore the lack of this Christian charity hinders us from the love of our enemies.  
III. The error in judging of love and charity. Because we neither know the excellency, nor value of this Evangelical virtue of brotherly love nor the necessity thereof, but think it to be a kind of free-will-offering; therefore we are not so careful to practise it as we ought.  
iv The love of the world, and self-love, is another thing which hinders us from the love of our enemies.  
V So is also too deep an apprehension of the wrongs & injuries that have been offered us: And,  
VI So also is an innate and natural proneness unto hatred, anger, and envy.  
Qu. 131. What are the Remedies against these and ad Impediments?  
Answ. The Remedies or Means whereby we may be helped forward in this duty of love towards our enemies, are these;  
1. Love God, and prefer him and his will before thy own and thyself: and then for his sake thou wilt not be unwilling to do any thing which he requires of thee.  
2. Learn to see thy brother in thy odd, and to love him as a child of God, and 〈◊〉 thou wilt be easily persuaded to be reco●●●●● unto him, though he have offended thee.  
3. Despise and contemn the world; and then thou wilt not be so sensible of injuries offered in temporal things.  
4. Con ider thyself, and think humbly of thyself; and than if thy brother have injured thee, thou wilt remember that thou also at some time or other in some thing or other, hast injured either him or some else; at least that thou hast offended thy heavenly Father oftener, and in a higher nature than ever thy brother offended thee.  
5. Let thy conversation be in heaven, and let thy affections be set upon those things which are above: walk continually in the paths of love, charity, patience, humility, and meekness; and then thou wilt be more ready to love those who hate thee.  
Qu. 132. How may we know whether we truly love our enemies or not?  
Answ. We may know it easily, if we will but seriously examine these things; viz.  
1. Whether do we envy their prosperity, or rejoice at it?  
2. Whether do we condole for their afflictions, or exult and rejoice?  
3. Whether do we extenuate or amplify the good things which we see in our enemies?  
4 Whether do we aggravate, amplify and condemn the evil things which we see in our enemies; or, do we cover and excuse them, 1 Pet. 4.10.  
5. Whether do we love them as ourselves, no● feignedly but truly, not coldly but servently.  
6. Whether do we grieve that we are not able to show or express our love unto them, by reason of their obstinacy, perverseness, wilfulness and malice, whereby they slight, and reject al● testimonies of love and favour shown.  
7. Whether are our hearts so truly bend to love and to do them good, that no prevocations from them can hinder us from doing good unto them, when we see they stand in need.  
8. Whether do we frequently and fervently pray for them, as we are commanded, Luke 6.20.  
Qu. 133. Oh but it is a hard matter to do these; by what Motives or Arguments therefore may we b● excited and induced to love our enemies?  
Answ. All duties of religion are hard, and therefore this must not be neglected for the difficulty thereof, but rather practised, being induced thereunto by the meditation and animadversion of these particulars.  
1. Remember that those who hate and harm us, do themselves thereby much more hurt than they do us: for by malice, hatred, and wrong a man destroys his own soul, and he can but harm his brother's body. And therefore in this regard our enemies are to be loved and pitied.  
2 Remember the benefit we reap by the hatred and persecution of our enemies; for their persecuting, and troubling of us, will purchase unto us an eternal weight of glory, if we patiently and piously undergo them, 2 Cor. 4.17. and therefore seeing they help and promote our happiness, and eternal reward, we should love them.  
3. Remember Christ hath commanded us to lo●●●ur enemy's▪ and therefore with willingness, we should do it.  
4. Consider that it is an excellent sign of a true child of God, and strong hristian, to love his enemy, Mat. 5 44▪ 45. and therefore we should love ours.  
5. Remember that this is the most principal way to reclaim our enemies, and to make them friends; to love them as friends, and to do good unto them; and therefore we should love them, though enemies.  
6. Consider that we cannot hurt our enemies, but we shall harm ourselves, yea, and that more than we can hurt them, for by hatred, malice, m schief, and revenge, we may hurt their bodies, but by these we harm and endanger the destruction of our own souls: and therefore if we love ourselves, we should love our enemies.  
The Marquess of V st●, being sent upon a Design, or Expedition, by the Emperor Charles 5. and th●●g after his return, with applause and victor 〈…〉 some ●●ll was presently upon his re● 〈…〉 ●en●ral of the whole Army▪ (Antonio 〈◊〉 Leva, the former General being dead) whereupon he caused this device to be figured in his Shield, two sheaves of ripe corn, with this Motto, Finiunt p●ritèr renovantque labores; signifying thereby, that scarce is the corn fully ripe, but the Ploughman's or Husbandman's restless to●l is renewed, by providing for another harvest or crop. Paul. Jou.  
This Emblem doth so sort, and suit with my purposes, intents and thoughts, that I shall take the boldness to make it my constant Mo●to, for this small Treatise of the three heological Graces being finished, and published, the four Cardinal Virtues will presently follow; which having once seen the light, A tract of the nature, necessity, utility excellency and infallibility of the Scripture (the whole work mentioned in the Preface being a Clavis Scripturae) will speedily come forth: and then the great Work by Parts; yet so composed, that both ever● Part shall be a perfect and entire Tractate by itself; and also, that every succeeding and following part, shall depend upon the preceding and former; And if the Stationer be but encouraged by the quick and speedy vent and sale of this present Piece, the rest will come out, as fast as the judicious Reader can well and throughly peruse them, the whole work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being in a great forwardness.   
FINIS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.