care of the head to bring his members to perfect blessedness Joh. 17.12 where he is called the Saviour of his body Eph. 5.23 and this also is the scope of all Châ—ists members that together with their head they may participate of that blessedness As Paul Phil. 3.14 Thirdly the head and members have a continuity between themselves and all have their act and information from the same soul So this mystical head and all his members have a certain continuity between themselves and have their spiritual information and vivification from the same principle For between Châ—ist and his Members there is a certain conjunction by means of the holy Ghost who resting more fully in Christ our Head flows from thence into all the members giving life to all and uniting all Ephes. 4 16. Quest. What is that body whereof Christ is the head Answ. The Church in Latine Ecclesia ab evocando because its a company or multitude of called ones who are called out of the world by the Ministery of the Gospel and other means appointed by God to draw men out of the state of ignorance and misery and to bring them to a state of glory In which sence we call such a company of persons a Church as profess the doctrine and Religion of Christ under lawful Pastors Such were the seven Churches of Asia Such that at Rome Corinth c. These Congregations are called a Church and such as live in them members of the Church who also in the judgement of Charity are to be reputed members of the holy Catholick Church both because on Gods part they have offered unto them such means whereby men are brought to partake of eternall life and because that on their part in regard of the external action and profession these means are received and used to their salvation This body of the Church whereof Christ is the Head consists not of unbelieving and wicked members but only of holy and sanctified ones whom God hath pulled out of the power of darkness and hath translated them into the Kingdom of his dear Son So that it is not sufficient to salvation to be a visible member of any particular visible Church by the external profession of Faith except withall a man be a mystical member of the Catholick Church by true faith and the spirit dwelling in his heart Hence Cyprian faith Quid faciâ— in domo fidei pâ—rfidum pectus Quest. What else may we learn from hence Answ. First That Christians must not envy those which are endowed with more excellent gifts then themselves because they are members of the same body that therefore which is given to one that we ought to esteem as given to every one according to that of St. Austin Tolle invidiam tuum est quod habeo tolle invidiam meum est quod habes Take away envy and that which I have is thine Take away envy and that which thou hast is mine Secondly seeing Gods children are all members of the same body therefore they should be ready to serve one another in love and to be affected each with others weale or woe as if it were their own 1 Cor. 12.26 Dr. Davenant on Col. Quest. Whether may the Church faile Answ. Neither the Catholick Church nor any part or member of it can faile or perish Joh. 3.16 This Church Christ hath undertaken for to defend to the end Matth. 16.18 and 28.20 She is the first born whose names are written in Heaven Heb. 12.22 23. If it cannot be in one place or Kingdom it will in another The woman when persecuted had a place prepared in the wilderness to fly into But a particular Church may faile and die and come to nothing as we see in the seven famous Churches of Asia This may also be proved out of many places of Scripture Mat. 21.43 where Christ foretels that the Church of the Jews which had as great priviledges as any Church on earth ever had should cease Paul tells the Corinthians they may come to be no Church 2 Cor. 11.3 and the Church of Rome Rom. 11.20 21 22. the Church of Israel the ten Tribes were dischurched Hos. 1.9 Quest. What are the infallible marks of a true Church Answ. First the sincere preaching of the Gospel Hence a true Church is described by it Rom. 3.2 So Psal. 147.19 Act. 14.23 and where the Gospel ceaseth in the sincere preaching of it they are an undone people Prov. 29.18 Secondly True and sincere use of the Sacraments at least in the substance of them Hence the Church of Judah is called the Circumcision Rom. 3.1 and St. Paul defines the Church under the Gospel by the Sacraments Phil. 3.3 Thirdly A sincere profession of the word of God and true Christian Religion either in uprightness of heart or in the judgement of Charity So 1 Cor. 14.33 So Gal. 1.22 All particular Churches are Churches that are in Christ and Churches of visible Saints Fourthly True Discipline and a right use of the Censures of the Church But this is only necessary to the well-being not to the essence of a Church Censures may be wholly neglected yea perverted against the godly and yet the Church be a true Church as Joh. 9.22 So Rev. 2.18 20. Mr. Fenners Alarm second part CHAP. XXXI Questions and Cases of Conscience about Circumspection and circumspect walking Quest. WHat is it to walk circumspectly Ans The Greek word Ephes. 5.15 signifies exactly or precisely so that to walk circumspectly implies an accurate study and diligence throughout our lives that we offend none but by the light of faith and good works edifie all The course of Christianity is an exquisite course and strict walking Quest. In what other phrases is this circumspect course commended Answ. It s implied in the phrases of walking before God Gen. 17.1 Living honestly Heb. 13.18 walking worthy the Lord in all well-pleasing Col. 1.10 11. Quest. What things are required in circumspect walking Answ. First that it be exact and considerate according to the true and perfect rule of Gods word in every thing great and small so as to go to the utmost of them and to all the rules that God prescribes not turning aside either to the right hand or left Deut. 2.27 and 5.32 Prov. 4.27 2 Chron. 34.2 Isa. 30.21 Psal. 119.9 10. Secondly it must be full in all fruits of holinesse and justice going to the utmost of every command So casting our occasions that one duty justle not out another Fearing as to commit the least sinne so to neglect any duty of piety or mercy Deut. 5.32 Col. 1.10 Numb 14.24 and 32.11 12. Jos. 14.8 9 14. Such an one looks to the thriving of all his graces His moderation shall not damp his zeal nor his zeal outrun his knowledge His providence shall not lessen his faith nor his faith destroy his providence c. All his graces run in a circle move strengthen and quicken each other Thirdly it makes a man diligent to redeem seek
union betwixt Christ and us ib. What is further to be considered in Christ ib. What is considerable about Christs Kingly Office p. 275. What are the speciall branches of the Kingdom of Christ ib. How doth he work this upon earth ib. How doth he exercise his Kingly Office towards the Church Triumphant ib. When doth Christ first live in a Christians heart p. 276. Why must Christ be Emmanuel God with man ib. VVhy must this God and Man be one Person ib. How doth Christ make us friends with God ib. How shall I know that this Emmanuel is God with me ib. VVhat benefits have we by Gods taking our nature upon him ib. How could the death of one satisfie for so many millions p. 277. How doth friendship between God and us arise from hence ib. How shall we know that we have comfort in this Emmanuel ib. Whether is Christ God seeing he saith his power is given him p. 278. Wherein consists the power of Christ ib. Wherein doth Christs dominion over all especially the Church appear ib. If Christ hath all power why is the Turk and Pope so prevalent p. 279. Why is Christ called often an Head ib. Are all given to Christ to be redeemed by him ib. But the son of perdition was lost therefore some that were given to Christ p. 280. Did Christ fully finish the work that was given him to doe ib. In what particulars did that work consist ib. If Christ hath done all what need wee do any thing p. 281. What are the properties of the work that Christ hath finished ib. What else are we bound to believe concerning Christ ib. In what particulars will it appear ib. Why must we believe that Christs fulness is for us p. 282. Whether did Christ die for all men ib. How may we prove that he died only for some ib. Why then doth the Scripture speak so universally of Christs death p. 283. Doe Reprobates receive any benefit by Christs death p. 284. How else may we prove that he only died for some ib. How then may we know whether we have interest in Christs death p. 285. What priviledges have the Godly by Christs death ib. What benefits have we by Christs Ascention and Exaltation p. 286. Who is the great Lord Keeper of the Saints ib. What doth it imply where Christ is said to be sent into the world p. 287. What necessity was there of Christs sending ibid. What is considerable about Christs Priestly Office p. 288. What are the properties of Christs Sacrifice p. 289. How is Christ the cause of our Sanctification ib. Did Christ doe as much for one Believer as for another p. 290. Objections against believing in Christ Answered ib. Whether Christ loves a strong Christian more then a weak p. 291. Is there no difference between Believers in respect of the fruits of Christs death ib. What is considerable about the glory of Christ ib. Why should Christ pray to his Father who could do what he pleased p. 292. What is the difference between Christs Prayer and ours ib. Why is Christ said to have no form or comliness p. 293. Whether was Christ beautifull in his outward feature ib. How did God hide his face from his son seeing he loved him always ib. What are the parts of Christs Office and why in such an Order ib. How is Christ a Mediatour p. 294. Doth it not imply inferiority ib. Objections Answered ib. What are the effects and consequents of the personal union in respect of Christs Manhood ib. In what estate did Christ exercise the Office of his Mediatorship p. 295. What are the degrees of Christs exaltation ib. What is Christ now doing in glory p. 296. How doth he there execute his Priestly Office ib. How the Kingly part of his Office ib. How was Christ revealed under the Old Testament ib. What arguments will prove Christ to be true God p. 298. How far forth are Christs actions to be imitated by us p. 302. How is the whole work of our salvation carried on by Christ p. 303. CHAP. XXX About the Church What is meant by the word Church p. 305. In what sence is a Church taken in Scripture ib. VVho is the builder of the Church p. 306. VVhy doth Christ build it ib. Hath Christ a speciall propriety in it ib. How and why is he said to be the Lord of his Church ib. VVhether are our Parochiall Assemblies in England Churches of Christ p. 307. How is the Church called Gods Peculiar ib. Why is the Church compared to a woman p. 308. VVhat duties doth this Relation of a Spouse to Christ teach us ib. How must she please her Husband p. 309. What priviledges hath she as the Spouse of Christ ib. How many the true Church be known 310. Is the true Church of Christ alwayes visible p. 311. VVhat Reasons may be rendred for it ib. VVhat conclusions may be laid down concerning the visibility of the Church p. 312. Are not all christians bound to pray for the peace of the Church p. 313. VVhat must we pray for in her behalf ib. what is further included in our praying for the Church ib. How must all this be done ib. Who are bound to do it ib. Why must we pray for the peace of the Church p. 314. How may we so pray for it as to be sure to prevaile ib. What means may we use to further us herein ib. Why is the Church called a Mother p. 315. Where are we to seek for her ib. Are all bound to joyn themselves to some particular Congregation ib. VVhat Church must we joyn our selves to ib. May we joyn with such a Church as tollerates the wicked and opposeth the godly ib. Is it lawfull to gather Churches out of true Churches p. 316. Is it lawfull to separate from a Church because of some Errors and defects ib. VVho is the Head of the Church p. 317. In what nature is Christ the Head of the Church ib. Objections Answered ib. What may be learned from the consideration hereof p. 318. Wherein consists the similitude betwixt Christ and an Head and the Church and a body ibid. VVherein consists the agreement between the head and Members ib. What is that body whereof Christ is the Head p. 319. VVhat else may be learned hence ib. Whether may the Church faile ib. VVhat are the infallible marks of a true Church p. 320. CHAP. XXXI About Circumspection and Circumspect walking What is it to walk Circumspectly p. 321. In what Scripture Phrases is it commended to us ib. What things are required to it ib. What may further us in this exact walking p. 322. Why is it so necessary ib. How may we provoke our selves to it p. 323. What other considerations may stir us up to it ib. Why must we be watchfull over our selves p. 324. Why over others p. 324. VVhat benefit have we by it ib. What are the impediments of it ib. What is this circumspection p. 325. Wherein doth it consist ib. How
he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
she is holy though not in respect of the greatest part 3. Whatsoever corruption of Doctrine or manners spring up she reproves and censures not tollerates it 2. She is meek loving patient merciful c. Jam. 3.17 full of good fruits her weapons are prayers and tears not fire and faggot Fourthly By her marriage a good way to know one by is the head and the Church cannot be better known then by her head Jesus Christ whose wife she is by whom all the children of the Church are begotten by virtue of the eternal Covenant of Grace as in lawful wedlock Cant. 2.16 and 5.10 Fifthly By her carriage and behaviour 1. To her husband to whom in all her behaviour she expresses foure virtues 1. She is chast and faithful to him she forgets not the guide of her youth c. 2. She is subject to him in all things content to be tryed and ruled in all cases by his will revealed in his Word 3. She depends only on her husband for the meanes of her welfare and all needfull supplies will not seek to any other Advocates or Mediators c. 4. She honours her Husband onely and will give his honour to no other 2. To her children whom 1. She nurceth at her own breasts puts them not forth to such strange milke of Traditions Councils Decretals c. 2. She instructeth and teacheth them 3. Porvides for them she upholds the means of salvation to keep her children in good state Quest. Is the true Church of Christ alwayes visible Answ. The true Church is not alwaies conspicuous visible and glorious to the world but may be oppressed and hid So was the Church in Egypt thrust out into the wildernesse so in Elijahs time when he complained that he was left alone so in the Babylonish captivity therefore compared to dead and dry bones Ezek. 37.2 so Rev. 13.12 Quest. What reasons may be rendred for this Answ. First because the Church is a select company called out of the world a little flock Joh. 15.9 a garden enclosed Cant. 4.12 the blind world neither can nor will see the Church Secondly the Church is such a body as is not alwaies visible to mans eyes no not to good mens as as we see in Elias the foundation being in Gods election and the union spiritual Thirdly Sometimes the Church abusing peace and prosperity makes the Lord to strip her naked and bare and to â—end her into the wildernesse yea to make her as a wildernesse Hos. 2.3 Fourthly The Church provides for her safety sometimes by flying into the wildernesse she is like a Dove in the rocks Cant. 2.19 5ly The Churches Militant condition suffers her not alwaies to be visible being not tyed to any one estate or place therefore she is compared to the Moon being sâ—metimes in the full and sometimes hid Quest. What conclusions may be laid down concerning the visibility of the Church Answ. First By the Church which we hold invisible we mean the Catholick Church even the multitude of all the Elect which have been are or shall be which Church is holy and no wicked persons belong to it It s a communion of Saints only to which belongs remission of sins and life everlasting and this is invisible to the world and that 1. Because the ground and foundation of it Gods Election is invisible 2. The greatest part of the Elect are not subject to sence not the Saints in Heaven nor many on Earth some being not born others but new boâ—n 3. Visible things are not believed but things invisible Faith is of things not sâ—en and if we believe the holy Catholick Church we cannot see it Secondly concerning the Militant Church we hold 1. That God will alwaies have a part of his Catholick Church here on Earth that shall hold and maintain the true Faith in the several Ages to the Worlds end and this cannot faile upon Earth 2. This part of the Catholick Church consists of men that are visible and exercise visible Ordinances as the Word Sacraments c. and often in peaceable times appears glorious in many particular and visible Congregations 3. That these visible and particular Churches are not alwayes visible after the same manner neither is any part of the visible Church alwayes so necessarily visible but that it may disappear as the Church in the Old and New Testaments have some time done 4. This number of men in whom this part of the Church contsteth may come to be a few and by Tyranny and Heresie their profession may be so secret amongst themselves that the world cannot see them Though like the Sun she shines in her self yet she may be obscured from the sight of others 5. Though the Church cannot fail upon Earth yet the external government of it may faile for a time her Pastors may be interrupted her sheep scattered her Discipline hindered the external exercise of Religion may be suspended and the sincerity of Religion exceedingly corrupted so that the members of the Church are only visible amongst themselves Thirdly Though the Church of God be not alwaies seen yet she is alwayes safe and that 1. Because if she cannot be safe in the City she shall be safe in the Wildernesse where God will provide her a place as Rev. 12.14 2. Gods purpose for the safety of his Church cannot be altered by any enterprises of her Enemies Though Pharaoh slay all the infants yet Moses shall be preserved by his own daughter in his own bosome to be a deliverer Though Herod slay the infants he shall misse of him whom he seeks 3. God makes high account of his Church as the signet of his right hand the apple of his eye therefore he will provide for her safety 4. Gods wisdom makes it healthful for his Church sometimes to be hid that she may always be safe otherwise the world would destroy her Dr. Tailor on Rev. Quest. Are not all Christians bound to pray for the peace of the Church Answ. Yea 1. we must pray for the whole Church where ever dispersed 2. For the natural members and noble members especially the living stones those which are more instrumental and organicall such as are eminent in power and place in worth and in service 3. More particularly for our own Church to which we are related and to the principals of it as Cities and Vniversities 4. For the restoring of the people of God even for the Jews and for the setting up of the new Jerusalem as God hath promised in his Woâ—d 5. By the same reason we must pray against such as are against the Church Quest. But what must we pray for in the behalf of the Church Answ. First in general for all blessings for all that is good and useful and tends to the welfare of it as for the protection of it deliverance of those that are in danger preservation from danger to those that are free for the perfection of it that God will reâ—ore those Churches that are over-run
could communicate spiritual life to it but this is only in the power of God whence God is called both the husband and head of the Church Psal. 45.11 therefore Christ as God was the head of the Church also Object But Christ could not thus be the head of the old Church because he was not then incarnate For it is the part of an head to communicate and impart its good to the body but the humanity of Christ could not profit the Church before his incarnation and therefore he was not the head of the Church of the Jews according to his humanity Answ. Though Christ had not then actually conjoyned the humanity to himself yet according to the divine decree of his future incarnation and passion according to the eternal efficacy of it and according to the lively faith of the Patriarchs even Christs humane nature and those things which he was to do and suffer in the same did much benefit the ancient Church when as yet they were not in act From the beginning of the world they were chosen in Christ and by Christ all the adopted sons of God Ephes. 1.4 5. Christ was the Lamb of God slaine from the beginning of the world and therefore from the beginning of the world he was the lively head of his Church For those things are present to God and faith which are not yet come Hence Aquinas saith truly Christum fuisse secundum humanitatem caput ecclesiae ante incarnationem per operationem fidei quae illum in carnandum apprehendebat sic beneficium justificationis consequebatur Object But Christ is not the Head of his Church according to his divine nature because that hath no conformity of nature with the rest of the members neither according to his humane nature because according to that he cannot communicate spiritual life to his members therefore he is no way the head of the Church Answ. I answer in general If there be found in Christ the perfect resemblance and reason of an head this is enough to make him truly called an Head though the conditions of an Head be not found in either of the natures apart As for that which is objected that the humane nature of Christ doth not communicate life and spiritual motion to the members I answer by distinguishing The life of grace is infused into the members either by the principal agent who creates grace in the soul by the way of authority and in this sense the influx of grace is from God alone or else from the instrument joyned with the principal agent and so the humane nature of Christ instrumentally is said to communicate grace and spiritual life As it nothing derogates from the natural head that it communicates life and motion to the other members not immediately from it self but by the means of its latent virtue So neither doth it derogate from the dignity of this mystical Head that it communicates life and grace not principally from its self but by reason of the Divinity dwelling in it Christ therefore notwithstanding these objections is the head of his Church according to both his natures Quest. What may we learn from the consideration hereof Answ. First In that God is the head of the Church we may thence conclude that she shall be perpetual and that the gates of Hell shall not prevaile against her For if God be with us what shall be against us and truly if the head of the Church were less then God she would never be safe having all the Devils of Hell and all the wicked of the world against her Secondly If God be the head of the Church then all the Members of it ought to obey this their head in all things with reverence and godly fear For there is an infinite obligation upon every Creature to obey God but if it could be there is more then an infinite obligation upon the Church that is redeemed and sanctified to obey her God her mistical and life-giving head Thirdly If God be the head of the Church then Christs ascention into heaven hath not deprived her of her head yea he is present and ever will be present with his Catholick Church by the presence and power of his Divinity though he be not present to the eyes of our flesh according to his promise Matth. 28. ult Loe I am with you alwaies even to the end of the world therefore the Pope is a superfluous head Fourthly Is our head man also then by vertue of his kindred to our nature we may assure our selves that he loves us dearly that he is very sensible of our miseries and ready to relieve us Heb. 2.17 18. Fifthly is our head man this may comfort us in that the Divel hath no cause of triumphing over us Indeed he overcame the first Adam who was the head and fountain of all mankind but the second Adam the head of his Church hath overcome him yea in Christ we overcome him being his members equally as we were overcome in Adam the conquest of our head hath made us conquerors Quest. Wherein consists the similitude betwixt Christ and a head and betwixt the Church and a body Answ. The natural head must be considered in a double respect to its membes 1. Of difference 2. Of agreement and so must this mysticall head also Quest. Wherein consists the discrepancy betwixt the head and members Answ. First in respect of its eminency and dignity For the head doth more fully and perfectly enjoy all the sences then the members which are under it So Christ our mystical Head doth possesse all spiritual grace much more abundantly then all men and Angels â—oyned in one Joh. 3.34 Secondly in respect of its Government For the head directs and governs and all the members are directed and governed in their operations by it So Christ doth rule and govern his Church and she hearkens to his commands and submits to them Epes 5.22.23 Thirdly In respect of its causality and influence For the head imparts and communicates sence and motion to all the members so that they would want sence and motion if they should be separated from the head So Christ infuseth spiritual life and motion into his members otherwise they would be stupid and dead and destitute of all spiritual motion Joh. 15.5 Hence Phil. 4.13 Quest. Wherein consists the agreement between the head and members Answ. First In that the natural head hath conformity of nature with the members For it would be a monstrous thing if a mans body should have a horses head So between the Church and her mystical head there is an agreement of nature Heb. 2.16 Secondly The head and members have an agreement in order to the same end viz. the safety and preservation of the whole person So Christ and his members which are one person are ordained to attaine one and the same end viz. eternall glory and happiness and for the attaining of this end both the head and the members do daily co-operate This is the
Solomon the wise to run into idolatry against common sense and Sampson the strong though he knew the harlot would betray him could not forbear It will damne men in hell except they repent 1 Cor. 6.9 10. No Adulterer shall enter into the Kingdome of God So 2 Pet. 2.9 10. Being convinced of the hainousnesse of this sin in the next place the Marriage-bed must be preserved in all purity The tentation is strong to fornication but stronger to Adultery for the worser a sin is the stronger is the impulsion of Original lust unto it and Satan is more eager to draw us to it Labour for an hearty love to thy yoke-fellow which is a special means to preserve conjugal chastity It s not the having but the loving of a yoke-fellow that keeps us chaste Hence Prov. 5.19 20. Keep in with God in other matters For that man with whom the Lord is angry for other things shall fall into the hands of a filthy woman Prov. 22.14 Eccl. 7.26 Married persons must be chaste between themselves Beware of excesse or defect in the use of the Marriage-bed 1 Cor. 7.5 There must be quenching not provoking of lust Raging lust is a great enemy to love and will not be content with one Married persons must avoid also 1. Words and talk full of obscenity they must not by words corrupt one anothers chastity which is worse then corrupting the chastity of a stranger What if no body be by yet God is by 2. Their eyes must be pure and chaste else it will follow that their eyes will be full of Adultery 2 Pet. 2.14 Adam and Eve made coverings to hide their nakednesse each from other Modesty is the best Preserver of Nuptial chastity Love doth no unsightly or unseemly thing 3. The bed must be sanctified and kept undefiled by the Word and Prayer The Word is a mighty healer of corruptions to which we must joyne Prayer or else we relie too much on the Physick Prayer will keep us that we shall not surfet and so come to a loathing Nor fall into a defect There must be a satisfying and drinking away of our thirst at our own Cisterne Prov. 5.19 least we hanker after a strange fountain Prayer will keep us from base and abusive dalliances It will keep the bed undefiled and encrease love and mutual affection See Capell on Temptations p. 386. Consider how the Lord approveth and urgeth Matrimonial chastity 1 Thes. 4.3 This is the Will of God that ye should abstain from fornication and every one possesse his vessel in holinesse c. Remember how the Lord interposeth and challengeth the Covenant between persons at their Marriage as made to himself so as she that forsaketh the guide of her youth forgetteth the Covenant of her God Prov. 2.17 yea he professeth that he narrowly watcheth and clearly sees when this Covenant is broken For Prov. 5.15 17 20 21. this is made the reason of the Precept The wayes of men are before the eyes of the Lord though no other eye seeth it Remember the Lord watcheth sinners of this kinde to destroy both their souls and bodies Pro. 5.22 He destroys his own soul He shall be shut out of the heavenly Hierusalem Rev. 22.15 and by Gods Law the Adulterer and Adulteresse should die because he would not have the land defiled nor the guilty person live to be an eye-sore to the innocent It s worse then theft Prov. 6.30.31 Consider further the odiousnesse of this sin 1. It directly corrupts the fountain of honest civil and godly life which is the inviolable preservation of Gods Ordinance of Marriage 2. It s infamous for the Church to be accounted an Assembly of harlots 3. It brings confusion in the Common-wealth to have a bastardly brood inheriting 4. It s an injury to families to bring in unlawful and usurping heires 5. All other sins are without the body this is against the body 1 Corinth 6.18 6. Whereas all other sins may be committed by one party this winds in two into the sin So that if one party repent the other may not which will be a great burden to the Penitent whilest he lives 7. It s an high sin against the price of Christs blood wherewith their bodies were bought to be members of Christ that by this sin are made members of an harlot 8. The curse of God follows this sin 1. In the soul of the sinner Hebr. 13.4 Whoremongers and Adulterers God will judge 2. In his body Prov. 5.11 He shall mourn having consumed his flesh and his body 3. In his Name Prov. 5.9 which precious thing is irrecoverably lost 4. In his estate It brings him to a morsel of bread Pro. 6.26 It s a fire that consumes all his substance Job 31.12 As we see in the Prodigal 5. In his bastard-brood we never reade of any that came to good besides Jephthah Quest. By what means may we preserve our chastity Answ. Get a pure heart because out of it issue Adulteries Mat. 15.19 Let thy soul become a pure Spouse of Christ love him and cleave to him this is a good beginning Preserve in thy soul the feare of God Eccl. 7.26 He that is good before God shall be preserved Prov. 2.10 16. Consider Gods Presence who sees thee Get an hearty love to thy wife Prov. 5.19 20. Avoid occasions of wantonnesse As 1. Idlenesse one of Sodoms sins standing waters putrifie 2. Intemperance and delicacie in meat and drink the more the fuel the greater the flame especially avoid wine and strong drink for they are mockers Avoid intemperance in sleep and apparel Let thy diet be sober and sleep moderate 3. Avoid the company and sight of persons that may become snares as Joseph avoided his Mystresses presence Death oft enters by the windows of the eyes Beware of amarous books pictures speeches c. 5. Use all good means appointed by God for this purpose As first resist lustful thoughts at first and exercise thy mind in holy thoughts Secondly consider thy calling of a Christian and remember that thereby thou art called to holinesse 3. That the pleasure of sin is short but the gnawing of a guilty conscience durable 4. Apply the sword of the Spirit the Word of God against it which is a sharp two-edged sword c. 5. Fly to God by prayer make thy case known to him and crave his assistance See Dr. Tailor on Titus p. 386. CHAP. VI. Questions and Cases of Conscience about Affections or Passions Quest. HOw many sorts or kindes of Affections be there Answ. Two 1. Sensual 2. Intellectual or Rational Quest. What are sensual Affections Answ. They are such as belong to the sensual appetite are sented in the body for the instruments of them and are suited to the body for the obiects and ends of them and are guided by the phancie and are common with us to beasts The objects of them are sensible things as meats drinks marriage recreations c. A natural or bodily good to be obtained
religious or civil employments to the scandal and offence of their brethren Sixthly when they prank up themselves beyond their calling estate and degree Seventhly when they distinguish not between times of mourning and rejoycing whereas the like garments are not fit for all seasons Quest. VVhat are the proper uses of Apparel Answ. First to cover our nakednesse and to hide our corporal shame and defects Secondly to defend our bodies from the injury of winde and weather both of the Summers heat and the Winters cold Hence Garments quasi Gardments Thirdly to preserve and cherish natural heat and life which otherwise would spend too fast What shall we say then to those that make them the ensignes of vanity and incentives to lust and luxury whence else are those bushes of haire and periwigs those frizlings crispings curlings powdrings paintings patchings and spottings especially of womens faces What are the toyes they call fancies Are they not such as an old Writer calls Satanae ingenia the devils fancies whereas there is nothing more foolish did we rightly consider it then to shew pride in garments which are indeed the ensignes of our shame as if the Thief should be proud of his halter They are called by a word in the Hebrew which signifies perfidiousnesse as being tokens of our perfidious dealing with God when as at first man was naked and yet not ashamed They are but coverings of this vile body Phil. 3.21 or as it is in the Greek The Body of our Humiliation such as we cannot think of without humbling our soules for the intemperance and uncleannesse of it And must our pride break forth in decking such a body The Apostle saith Rom. 8.10 the body is dead because of sin sure then a course hair-cloth may best become a dead Corpse See Elton on the Commandments Quest. VVhat is further to be considered in the use of Apparel Answ. First the preparation of it to be worne Secondly the wearing of it when it is prepared Quest. VVhat Rules are to be observed in the preparing of it Answ. Our care for apparel and bodily ornaments is to be very moderate Mat. 6.28 c. 1 Tim. 6.8 Quest. How shall we know what is necessary Answ. A thing is necessary two wayes First in respect of nature for the preservation of life and health Secondly in respect of our place calling and condition for upholding the credit of it Now that 's necessary raiment which is necessary both these wayes Quest. Who shall judge what is nâ—cessary for persons of every condition Answ. First vain and curious persons are not competent Judges but the examples of grave modest and frugal persons in every order and estate who by their knowledge and experience are best able to determine it Secondly though we must not seek for more then necessary Apparel yet if God of his goodnesse give us more we must receive it thankfully and use it to the good example of others Ob. But John Baptist saith we must not have above one coat Answ. His meaning must needs be that he that hath not only necessary raiment but superfluity must give of his abundance unto them that want Christ himself had two coats and St. Paul a coat and a cloak 2. Rule All Apparel must be fitted to the body in a comely and decent manner as becomes holinesse Tit. 2.3 Quest. How shall this be done Answ. By observing these five rules First it must be according to the sex both for men and women Deut. 22.5 which is not a ceremonial Law but grounded upon the Law of nature and common honesty Secondly our Apparel must be suited to our callings that it may not hinder nor disable us in the performance of the duties thereof This justly condemns the Apparel especially of women and maid-servants which sets them as it were in a frame that they cannot with ease and conveniency do their businesses whilest they have it on Thirdly our Apparel must be suited to our meanes that so we may be able to maintain our families and relieve the poor Fourthly it must be answerable to our estate and dignity for distinction of order and degrees in the society of men when Joseph was set over the land of Egypt he was arrayed in fine linnen with a chain of gold about his neck Gen. 41.42 So Judg. 5.30 Mat. 11.8 the contrary brings great confusion and overthrows the order which God hath set in the states and conditions of men Fifthly it must be fitted according to the ancient and laudable custom of the Countrey wherein we dwell Quest. But if we see a fashion used in other Countreys that we like may we not take it up Answ. No for God hath threatned to visit all such Zeph. 1. â— Paul taxes it as a great disorder in the Corinthians that men wore long haire and women went uncovered 1 Cor. 11.13 14. Sixthly our garments must be such as may expresse the vertues of our mindes especially of modesty shamefastnesse and frugality 1 Tim. 2.9 10. Mat. 5.16 Quest. VVhat spiritual use are we to make of our Apparel Answ. First we must take occasion thereby to be humbled for our nakednesse in regard of grace and of Gods favour by reason of original sin They that are proud of their Apparel are proud of their shame It s as if a thief should be proud of his bolts or halter Garments are the cover of our shame and the signes of our sins Secondly by putting on our garments we are to be minded to put on Christ Rom. 13.14 which is done when by prayer we come to God and entreat him to make the active and passive obedience of Christ a covering for us and that Christ may be made to us wisdom righteousnesse c. and that we may be made conformable to him both in life and death in all moral duties and that we may have the same minde affection and conversation that he had Thirdly by putting off our clothes we are to put off the old man i. e. the masse and body of sinful corruption and that 's done when we hate sin and firmly resolve against it Fourthly when we cloath and gird our selves we are taught to gird up the loines of our mindes to have our lamps burning to prepare our selves to meet Christ whether at death or the last judgement Quest. Why must we take heed of pride in Apparel Answ. First because hereby we waste that that should be better employed as for the good of the Church Common-wealth our families and especially for the relief of the poor Secondly hereby precious time is abused when we spend so much time in adorning our bodies that we want leisure to adorne and beautifie our soules Thirdly hereby our attire it self is abused being made a signe of the vanity of our mindes and the wantonnesse of our hearts which should shew the Religion of our hearts Fourthly it confounds order in the societies of men It coming hereby to passe that there is little or no difference between
of them in Infants the Scripture is silent Neither is there any mention in Scripture that the Jews Infants did eat the Passeover Indeed when at the Passeover their Children asked them the meaning of that service they were to instruct them therein but there is neither precept nor president for their eating of it See Mr. Marshalls Sermon about Infant Baptism Object None are rightly Baptised but those that are dipped Answ. Though dipping may be used where the Child is strong and the weather and Climate are temperate yet it is not necessary or essentiall to Baptism as is proved by these Arguments That which Christ the Author of Baptisme requireth not that cannot be necessary to this Sacrament But Christ requireth not dipping therefore Hesychius Stevens Scapula and Budaeus prove by many instances that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies washing which may be done without dipping 2. The words baptize and Baptisme are oft used in Scripture where the persons or things said to be baptized were not dipt as Mat. 3.11 shall Baptize you with the Holy Ghost and with fire they were not dipt in that fire which came down from heaven upon them Acts 2.3 Mat. 20.23 yea shall be baptized with the Baptisme that I am baptized with yet neither Christ nor his Disciples that we reade of were dipt in blood Mark 7.48 Baptisme of Cups Pots Tables or Beds Cups and pots may be washed by pouring water in them without dipping and Tables and Beds were not dipped 1 Cor. 10.2 Baptised in the cloud which only rained upon them c. 3. If the spiritual grace signified by Baptisme is sufficiently expressed without dipping then dipping is not necessary But it is Therefore The thing signified is the cleansing of the soule from the guilt and filth of sinne which is sufficiently expressed by washing with water without dipping 1 Pet. 3.21 4. The outward act of Baptisme signifying the inward cleansing of the soule is expressed in Scripture by sprinkling as Heb. 9.13 The blood of Bulls and Goats sprinkling the unclean c. Heb. 10.22 Having our hearts sprinkled from an evil conscience 1 Pet. 1.2 through sanctification of the Spirit and sprinkling of the blood of Christ Therefore dipping is not necessary 5. It may sometimes be necessary to baptize sick and weak persons but such cannot be dipt without apparent hazard to their lives Therefore it s not necessary 6. The Sacraments of the Church may and ought to be administred without giving any just scandal But the meeting of many persons men and women and going naked into a river together cannot be done without scandal therefore it s not necessary Object But the word baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip or die therefore washing or sprinkling is not baptizing Answ. First we are not so much to respect whence words are derived as how they are used Derivative words are oft of larger extent then their Primitives As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a resounding back again or catechising by way of question and answer yet in Scripture it s oft taken in a larger sence for instructing grown men in the Doctrine of salvation So Luke 1.4 Acts 18.25 and 21.24 Rom. 14.19 Gal. 6.6 so though Baptisme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies properly washing or dipping yet it s taken more largely as was shewed before in several Scriptures for any kinde of washing or cleansing where there is no dipping Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence baptize is derived signifies as well to Die as to Dipp and probably the Holy Ghost hath reference to that signification because by Baptisme we change our hiew the blood of Christ washing us from the filth of sinne and making our souls as white as if they were new died Object But Christ and John and Philip and the Eunuch are said to go down into the water therefore washing and sprinkling are not sufficient without dipping Answ. First an example of Christ and his Apostles without a precept binde not in all things For Christ washed his Disciples feet before his Supper and he administred it at night and only to twelve men c. yet are not we bound hereunto Likewise the first Christians sold their possessions c. which we are not obliged to imitate Acts 2.44 Secondly the reason is not alike At first Christians had no Churches nor Fonts and multitudes were to be baptized and they were grown men and women and so were better able to endure it and the climate was hotter but now we have Fonts and children are baptized and they many times weak and infirme and our climate is colder and there would be danger in it Thirdly it 's very improbable that all those in Act. 2. that were converted and presently baptized upon the place and the Jaylor and his family who were baptized at midnight in the place where they were were dipped but rather washed or sprinkled See Dr. Featlies Dippers Dipt Quest. How is Baptisme necessary Answ. This was shewed before in part to which I now adde that it 's necessary 1. As the lawful use thereof is a note whereby the true Church of God is distinguished from the false Church Not that the Church of God cannot be a Church without the Sacrament for it may want baptisme for a time and yet remain a true Church as the Church of the Jews wanted Circumcision for fourty years in the Wildernesse Jos. 5.6 2. As it serves for necessary uses to men of yeares that are baptized As 1. To testifie to the Church and themselves that they are received into the body of Christ which is the company of the faithful 2. To testifie their obedience to Gods command and their subjection to his Ordinance which is appointed for their good 3. To be a necessary prop to uphold their weaknesse a seal to confirme their faith in the Covenant of Grace and an instrument to convey Christ to them with all his benefits 3. It 's necessary to Infants as it serves to admit them into the visible Church and withal to signifie their interest in the Covenant of Grace and consequently their interest to life everlasting Quest. Are all then that die without it in the state of damnation Answ. No For. First Baptisme is appointed by God to be no more then a seal annexed unto and depending upon the Covenant therefore we must put a difference between it and the Covenant Indeed the Covenant of Grace and our being in Christ is absolutely necessary For none can be saved unlesse they have God for their God But the signe thereof is not necessary For we may be within the Covenant of Grace though we have not received the signe and seal thereof in Baptisme Secondly the bare want of Baptisme where it cannot be had is pardonable The thief on the crosse was saved though he was not Baptized and so were many of the Martyrs in the Primitive times Yet the
wilful contempt and carelesse neglect of this Ordinance when it may conveniently be had is dangerous and damnable and to such that threat belongs Gen. 17.14 that soule shall be cut off Thirdly the grace and mercy of God is free and not tied to the outward elements Joh. 3.8 the winde blows where it listeth i. e. God gives grace when where and to whom he pleaseth Fourthly Infants borne of believing parents are holy before Baptisme and Baptisme is but a seale of that holinesse 1 Cor. 7.14 yea to them belongs the Kingdom of heaven Mark 10.14 Object They which are sanctified have faith which Infants have not Answ. God saith I will be thy God and the God of thy seed By virtue of which promise the Parent layes hold of the Covenant for himself and his children and the children believes because the Father believes Object Infants are borne in Original sinne and therefore cannot be holy Answ. Every beleeving Parent sustains a double person 1. As descending from Adam by corrupted seed and thus both himself and his children are corrupted 2. As he is a holy and believing man ingraffed by faith into Christ the second Adam and thus by his faith his children comes to be within the Covenant and partaker of the benefits and priviledges thereof and by the same faith he being a believer the guilt of original corruption in the Infant is not imputed to him to condemnation Object Others that would make it absolutely necessary object John 3.5 Except a man be born of water and the Holy Ghost he cannot enter into the Kingdom of Heaven Answ. First If this be meant of Baptism then the word may carry one of these two sences 1. Christ directs his speech principally to Nicodemus who was a timorous professor who remained ignorant and had long neglected his Baptisme 2. That the Kingdom of heaven is not here put for everlasting happinesse but to signifie the visible state of the Church under the New Testament and then the meaning is that none can be admitted into the Church and made a visible member thereof but by Baptisme nor can any be made a lively member of Christ but by the Spirit Secondly or this place is not be understood of Baptisme but of regeneration wherein Christ alludes to Exod. 35.26 which speaks of clean water and then the meaning is thou Nicodemus art a Pharisee and usest many outward washings but unlesse thou beest washed inwardly by clean water i. e. regenerated by the Holy Ghost thou canst not enter into heaven Thirdly or the necessity of salvation lies not in both but only in the New Birth by the Holy Ghost Quest. Whether are not witnesses commonly called God-fathers and God-mothers necessary Answ. No. First For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion were either ignorant and could not or carelesse and would not bring up their children according to the Word of God and true Religion which they newly professed therefore persons of good knowledge and life were called to witnesse Baptisme and promised to take care of the childrens education But now parents being better taught and qualified the other is not necessary Secondly Christ in his Word hath taught all things that are fit and necessary about Baptisme amongst all which he hath not appointed the use of Sureties Thirdly the whole Congregation present do present the childe to the Lord and are witnesses of his admission into the Church and therefore there needs no other Fourthly that which is required of them to promise and performe may and ought to be performed by the Parents of the Infant baptized who by Gods command ought to bring up their children in the knowledge and fear of God therefore the other are not necessary Quest. Whether have children of excommunicated persons right to Baptisme Answ. Before this question be answered some grounds must be laid down As 1. There are two texts principally about excommunication Mat. 18.17 1 Cor. 5.5 the scope of both which is to shew that the excommunicated person is debarred the Kingdome of heaven For he is not to be held a true member of the Church but as an Heathen and Publican 2. In excommunication there are three judgements to be considered 1. Of God 2. Of the Church 3. Again of God The first is when God holdeth any obstinate sinner guilty of the offence and consequently of condemnation except he repent The second is of the Church which follows Gods judgement pronouncing the party guilty and subject to condemnation which judgement is not to be given absolutely but with condition of repentance and so farre forth as man can judge by the fault committed as also by the Word which directs how to discern of the impenitency of the sinner The third again is Gods judgement whereby he confirms that in heaven which the Church hath done on earth So then the answer may be 1. That the persons excommunicate are in some respect no members of Christs body and in some other respects they are Quest. How are they not Answ. First in that they are cut off from the company of Beleevers by the sentence of excommunication and so have no participation with them in prayer hearing the Word or receiving the Sacraments and that because the action of the Church stands in force God ratifying that which his Church hath done Secondly because by their sinne they have as much as in them lies deprived themselves of the effectual power of Gods Spirit which should rule and govern them Quest. How are they members Answ. First some are members not actually and in present but in the eternal counsel of God and so shall be in time when they are called Hence Gal. 1.15 Paul saith God had separated him from the womb and called him by his grace So Rom. 5.20 when we were enemies we were reconciled to God by Christ. Secondly some are members onely in shew and appearance as hypocrites Thirdly some are lively members which are united to Christ by faith c. Rom. 8.14 Fourthly some are decayed members who though they belong to Gods Election and are truly ingraffed into Christ yet for the present have not a lively sense thereof like a member in the body that hath the dead palsie such are excommunicated persons For in regard of their ingraffing they are true members and cannot be quite cut off from the body of Christ John 10.28 Yet they are not holden so to be in three respects 1. In regard of men because they are excluded from communion with the faithful by the censure of the Church 2. In regard of God because what the Church rightly binds on earth he binds in heaven 3. In regard of themselves because for a time they want the power and efficacy of the Spirit till by true repentance they recover life again Now though in these respects they be not esteemed members yet in truth they are not wholly cut off from the society of the
of Christ wherein there are so many corrupt persons Answ. They may and are true Churches Look upon Jerusalâ—m Matth. 23.37 you shall see that the eleven Tribes were Apostates there were in it dumb dogs Isa. 56.10 there were Scribes and Pharisees Hypocrites they had corrupted the Doctrine of the Law with their false glosses the Temple was made a den of thieves yet the Evangelist calls it the holy City and that 1. Because there was the service of the true God in the Temple the Word preached Sacrifices offered the meetings of the Church of God 2. Because as yet they had not received a bill of divorcement So have not we the word of God preached the Sacraments truly administred c. and when did the Lord give us a bill of divorcement and therefore to encourage us against the cavills of the Separatists let us remember 1. That the word of truth is truely preached amongst us which appears by the conversion of thousands whereas never was any converted by a word of errour Jam. 1.18 2. That our Ministers are of God because by them so many are begotten to God Christ thought it a good reason when he said believe me that I came out from the Father for the works sake the blind man saw this Joh. 9.30 3. Our meetings are holy meetings For 1. Our people are outwardly called by an holy calling and to an holy end 2. They profess faith in Christ which is an holy profession and therefore in charity they are to be judged Saints 3. Congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled with chaff is called an heap of wheat so 1 Cor. 6.11 with chap. 2.12 4. Mixt Congregations are holy in Gods acceptation who esteems them not as they are in themselves but as members of Christ Israel at the best was a stiffnecked people ye Balaam said that God saw no iniquity in them Numb 23.21 Quest. How is the Church Gods peculiar Answ. First Because Believers are the most precious of men even the most noble upon earth Hence Cant. 6.7 they are the sons of God brethren of Christ heirs of heaven Secondly In regard of God they are a peculiar people distinct from others by the grace of Election by which they are chosen out of the world and advanced in Gods favour above all others Hence they are called an holy Nations the Spouse of Christ the dauhgter of God the choice of God and Gods delight Thirdly in regard of their whole manner and condition of life Hence they are said to dwell alone and not to be numbred amongst the Nations Numb 23.9 as for instance 1. Their Original are not some few families coming out of some corner of the Earth but they sprung of Christ of whom all the families of Heaven and Earth are called 2. Their Countrey is not of the Earth here they are Pilgrims and strangers but Heaven is their home from which they look for their Saviour Ephe. 3.15 3. Their King is neither born nor created but the everlasting King of glory who rules not some one Countrey but from Sea to Sea c. and not for an age but for ever 4. Their Lawes are Spirituall reaching the Conscience as well as the outward man most perfect never changed nor abrogated as mens be 5. Their war and weapons are not carnall but Spiritual as their chiefest enemies be their Captain was never foiled nor can be and therefore they are sure of victory befoâ—e they strike a blow and as for their corporal enemies they overcome them non feriendo sed ferendo not by striking but sufring 6. Their Language is that of Canaan their Speech shews them to be Citizens of Heaven therefore called a people of a pure language c. Zeph. 3.9 7. Their garments are devised and put on by God himself even the garments of innocency long robes dyed in the blood of the Lamb Rev. 7.14 8. Their diet springeth not out of the Earth but descends from Heaven Jesus Christ the bread of life c. of whom whosoever feeds shall continue to eternal life Quest. Why is the Church compared to a woman Rev. 12.1 Answ. First as simply considered in her self and that for three causes 1. Because to the Woman was first made the promise of the blessed seed that should break the Serpents head and it s still made good to the Church under the same similitude for to her all the promises of God doe properly belong 2. Because she is feeble and weak as a woman without her Husband Joh. 15.5 3. Because she is a pure and chast virgin not defiled with Idolatry as the Romish strumpet is 2 Cor. 11.2 Secondly As she stands in relation to others and that 1. To God and in this relation she is the daughter of God Cant. 7.1 Psal. 45.10 2. To Christ in which relation she is the Spouse of Christ. 1. Contracted to him in his Incarnation So Cant 4.10 2 Married to him as his Bride and taken home in his second cominâ— to dwell with him for ever 3. To Christians and in this relation she is their Mother For a woman through the company of her husband brings forth children So the Church by her conjunction with Christ and the power of his word brings forth nurceth and brings up many children to God Quest. What duties doth this relation of a Spouse to Christ teach her Answ. First to cleave to her husband For God seeing that it was not good for Adam to be alone he made the woman of his rib being cast into a sleep and brought and married her unto him saying for this cause shall a man leave Father and Mother and cleave to his wife c. Gen. 2.24 So God seeing after the fall that it was much less good for man to be alone he institutes a second marriage with the second Adam whom he casts asleep by death and brings his Spouse out of his side pierced and marries the Church to him that renouncing all Loves and Lovers but him she might cleave undevidedly to him and this she must doe foure wayes 1. In person For as the wife delivers up her person to her husband alone So Believers must deliver up their souls and bodies to Jesus Christ. For 1 Cor. 6.19 20. we are no longer our own c. 2. A faithful Shouse is married but to one man 2 Cor. 11.2 So the Church 3. Christ our Husband communicates his whole person to us he gives his life for his sheep only prayes for no other 4. Christ as a faithful Husband leaves Father in Heaven and Mother on Earth and cleaves to his Wife 2. To cleave to Christ in faithful affection loving our Husband Christ as our selves nay better then our selves not loving our selves to the death for his sake seeing his love to us was stronger then death and more to us then to his own life 3. To cleave to him in affliction as a Wife takes her Husband