Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	body_n	church_n	mystical_a	1,148	5	10.4023	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09383	A commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie	Perkins, William, 1558-1602.; Cudworth, Ralph, 1617-1688.	1604 (1604)	STC 19680; ESTC S114465	595,047	756

15. Obiections against Baptisme of Infants Answered 261 Children of Turkes and Iewes are not to be baptised 261. 30 Children of professed Papists may be Baptised two cautions obserued 261. 32 Children of wicked christians and of parents Excommunicate may be Baptised 262. 15 Baptisme is to be administred but once 262. 26 Of the place of Baptisme 263. 1 The vse of Baptisme 263. 9 Papists abuse baptisme 377. 12 We must be bearers and how 490. 32. Beare one with another 491. 492 Beleeuers must be Bearers and sufferers 168. 169 Foure kindes of Beleeuers in the visible church 319. 6 Why beleeuers are called childrē of promise see promise Funerall beneficence 603. 21 Vitall beneficence 603. 25 Blessing came by the curse 203. 20 There is a good and lawfull kind of boasting 89. 12 Boasting is either lawfull or vnlawfull 455. 11 whether Bondage may stand with Christian religion A treatise of spirituall Bondage 364. 39. Our spirituall bondage stands in 3. things 365. 1 Of the nature signe and vse of it 365. What is ment by Brethren 5. 38 61. 25. The name Brethren of force to perswade vs to vse gentlenes 466. 29 Brethren taken foure waies in Scripture 469. 39 Burdens of two sorts what they be 520. 24. To beare one anothers burden what 520. Bearing of our owne burden what it is 520. 35 Vses vpon this that euery man must beare his owne burden 528. 6 Sinne a burden to wicked Angels man god and the creatures 528. 11. What kind of burden sinne is 528. 27. The Iewes sporting at the threatnings of the Lord calling them the burden of the Lord. 529. 10 Mens Burdens are of two sorts 489. 3. Foure sorts of those burdens that may be borne of others as well as of our selues 489. 9 The two first sorts borne three waies Jbid. 20 The two latter how to be borne Ibid. Sundrie obiections against Bearing only our owne Burdens propounded and answered 520. 35 to 528. Infants beare the burden of Adams sinne and why 521. 15 True beleeuers freed by Chirst frō a threefould burden 527. 26 How Christ and we are said to beare the Burden of our sinnes 527. 39 C Pauls Calling was not by the church of Antioch 2. 23 It differs from the calling of other Apostles 2. 23 A good calling necessarie for a minister 3. 1 The Anabaptists arguments that a man may preach without a calling answered 3. 7 Euery lawfull calling is of God 3. 22. Foure reasons why ministers calings must be manifest to their consciences and to their auditors 3. 31 Three notes to knowe whether a man be called to the ministerie 4. 10. Three kinds of calling in the Church 4. 25. Two sortes of calling 34. 1 Three kindes of extraordinarie callings 34. 4 Three rules to be obserued for the triall of an extraordinarie calling 34. 22. God in his eternall counsell assignes to euery man a calling 48. 1 The child of God in his conuersion hath not power to resist the inward calling of God 306. 35 Who calles who are called what is the calling of God 398. Men answer the calling of god three waies 399. 1 Gods calling is either operatiue or significatiue 399. 7 Euery man ought to haue two callings 404. 28 Carnal vide natural Roman Catholykes like vnto the ould False prophetes for outward shewes 612. 2 Their outward shewes stand in foure particulars ibid. 3 Ceremonies are of two sortes 231. 13. Ceremonies considered three waies 309. 39 Charming a kind of wichcraft 429. 37. How we may discerne of charmes 403. 10 Two degrees of Gods children 336. 4. VVhy beleuers called children of promise vide promise Who are the children of Abraham vide Abraham A Child of God is two waies 536. 26. A Child by grace is three waies 36. 28. The excellencie of this benefit to be the Child of God 236. 39 The duties of Gods children 238. 2. 238. 24. A Treatise of the authoritie that parents haue in disposing their children 274. 28 Children must be subiect to their tutors and gouernours 276. 25 What a man must doe to be assured he is Gods child 277. 14 What the vnion with Christ is vid. Vnion Is what respect they are said to be one with Christ 265. 1 How all beleeuers are made one with Christ 265. 3 Of the donation of Christ. 265. 36 Of our receiuing of Christ. 266. 15 What communion with Christ is 266. 23 How the Lord Iesus is put on 267. 4. Of the apprehension of Christ. vid. Apprehension Why Christ called Sonne vid. Son Whether the Sonne be God vide Sonne Christ tooke not to himselfe the office of a Mediatour 281. 16 A treatise of Christs incarnation why how farre forth and how he was made flesh 282. 4 Of the vniting of the flesh to the godhead of the Sonne 284. 12 Of Christs subiection to the law 285. 35. Of Christs obedience in fulfilling the law 286. 18 Of the application of Christ. vide Application Christ crucified the storehouse and treasurie of the Church which is shewed in fiue points 630. 25. 28 Why Paul gloried rather in the crosse of Christ then in his resurrection 631. 23 The Papists wicked glorying in the crosse 632. 1 Christ is called our Lord in fiue respects 652. 25 Christ was made a curse for vs. vide Curse How Christ suffered the wrath of God 200. 1 Christ must be really learned before he be taught 53. 9 When Christs obedience beganne and ended 119. 14 How Christ could obey being God and satisfie for vs beeing man 120. 4. In what order Christ giues himselfe vnto vs 146. 8 Christ is God 5. 25 Christ which giues grace and peace why called our Lord 12. 38 How Christ is said to giue himselfe 13. 26. Two endes why Christ gaue himselfe 14. 38 Christs death and sacrifice was voluntarie 14. 10 Euery man must applie the gift and sacrifice of Christ vnto himselfe and how it may be done 15. 22 How they of the old testament were partakers of the bodie and blood of Christ 21. 35 Christ is the great Prophet and doctour of the church 36. 39 Christs office stands in three things 37. 2. Christ teacheth those that are to be teachers two waies 37. 37 What a Christian is 449. 21 A Christian is Christs fiue waies ibid 22. The vses of one beeing Christs ibid. 31. The office of a Christiā man 451. 5 The Church of Rome no church of God 9. 24 How the Church can be wasted why the Lord suffers it to be so 43. 24 30. Authoritie of the church no principle 433. 39 Vnity is not an infallible inseparable marke of the church 407. 18 Three certen marks of the catholike church 335. 1. 1 Why the Christian church is called barren and desolate 357. 1. 14 The estate of the church is either inward or outward 357. 18 The vse that ought to be made that the church hath Christ for her husband 358. 9 The catholike Church on earth is said to be in heauen for two

it pertaines to the conscience The vse indeede of our libertie is in outward things as meate drinke apparell c. but the libertie it selfe is in the conscience And thus it differs from ciuill libertie which stands in the moouing of the bodie in the choise of bodily actions and in the free vse of our goods Christian libertie hath two parts a Deliuerance from miserie and Freedome in good things Deliuerance hath foure parts The first is a Deliuerance from the curse of the law for the breach thereof Rom. 8. 1. There is no condemnation to them that are in Christ. And this comes to passe because there is a translation made of the curse from our persons to the person of Christ. Gal. 3. 13. The second deliuerance is from the obligation of the law whereby it binds vs to bring perfect righteousnes in our owne persons for the attainment of euerlasting life according to the tenour thereof Doe this and liue And this deliuerance is procured because there is a translation made of the fulfilling of the law from our persons to the person of our Sauiour Christ. From these two deliuerances ariseth the Pacification of the conscience partly for our Iustification and partly for our conuersation Touching iustification A sinner in his humiliation and conuersion hath by this doctrine a Libertie without respect to his owne workes or to his owne fulfilling of the law to rest on the meere mercie of God for the forgiuenes of his sinnes and the saluation of his soule and to appeale from the throne of diuine iustice to the throne of grace and to oppose the merit of Christ against the wrath and iudgement of God And this hath bin alwaies the helpe of the godly in their distresse Read 2. Chron. 33. 12. Ezra 9. Dan. 9. Psal. 32. 31. 130. 143. Consider the example of the Publican and the Prodigall sonne who condemne themselues and make their appeale to the court of mercie and grace Here some man may say how shall I know that I am freed from the rigour of the law and from the curse thereof Ans. Thou must first set thy selfe at the barre of Gods iudgement and there must thou arraigne accuse and condemne thy selfe this done thou must vse thy libertie and make thine appeale to Gods mercie and grace for pardon by asking seeking knocking and thus at length shalt thou be resolued touching thy deliuerance Moreouer touching conuersation our consciences are setled thus In that we are freed from the Rigour of the law God in mercie accepts the will and indeauour to beleeue repent and obay for faith repentance and obedience He spares them that feare him as a father spares his child when he indeauours to doe that which he can Mal. 3. 17. The law requires perfect obedience at our hands yet God of his mercie lookes more at the will to obay then the perfection of obedience This must be a stay to our mindes when we see more corruption then grace in our selues and our obedience tainted with many spots of disobedience The third Deliuerance is from the obseruation of the Ceremoniall law of Moses Col. 2. 16. And hence ariseth an other deliuerance from the bondage of humane Traditions as Paul saith If yee be dead with Christ from the Elements of the world why are ye burdened with traditions Col. 2. 20. The fourth Deliuerance is from vnder the tyrannie and dominion of sinne Rom. 6. 14. Let not sinne haue dominion ouer you For ye are not vnder the law but vnder grace In the first tonuersion of a sinner Originall sinne receiues his deadly wound and the dominion thereof is diminished according to the measure of grace receiued The second part of Christian libertie is a Freedome in good things and it is fourefold The first is a freedome in the voluntarie seruice of God Luk. 1. 74. We are deliuered from our enemies that we may serue God in righteousnes and holines before him all the daies of our liues without feare Paul saith that the law is not giuen to the righteous man 1. Tim. 1. 9. because he is a law to himselfe and freely does good duties as if there were no law to bind him The cause of this freedome is the Gift and donation of the free spirit of God Therefore Dauid praies Stablish me with thy free spirit Psal. 5. 1. And Paul saith Where the spirit is there is libertie 2. Cor. 3. 17. And The spirit of life which is in Christ is a Law to vs and frees vs from the power of sinne and death Rom. 8. 2. It may be obiected that this freedome in the voluntarie seruice of God is bondage For Christ saith Matth. 11. 29. Take my yoke vpon you And we are as straightly bound to the obedience of the law of God as Adam was by creation nay more straightly by reason of our redemption by Christ. Ans. The more we are bound to obedience the freer we are because the seruice of God is not bondage but perfect libertie The second freedome is in the free vse of all the creatures of God Tit. 1. 15. To the pure all things are pure Rom. 14. 14. And the reason is because the dominion ouer the creatures lost by Adam is restored by Christ. 1. Cor. 3. 22. And hence it is that Paul calls the forbidding of marriage and of meates with obligation of conscience a doctrine of deuills 1. Tim. 4. 1. The third freedome is a Libertie to come vnto God the father in the name of Christ and in praier to be heard Rom. 5. 2. Eph. 3. 12. Whereas according to our naturall condition our sinnes are a wall of partition betweene vs and God and cause vs to flie from the presence of God and though we crie vnto God and fill heauen and earth with our cries so long as we are in our sinnes we are not heard of him The fourth freedome is a Libertie to enter into heauen in the day of our death Christ by his blood hauing made a way Heb. 10. 19. Thus we see what Christian libertie is The vse followes The Anabaptists gather hence that among Christians there must be Magistrates they must haue power to make lawes beside the lawes of God but this power they haue not because Christians haue a free vse of all the creatures of God by Christian libertie Ans. We must distinguish betweene the libertie it selfe and the vse of it And the Magistrates authoritie deales not with the libertie which is in the conscience but with the vse of it and he doth neither diminish nor abolish the vse of any of the creatures but restraines the abuse and moderates the ouer common vse for the common good Thus Magistracie and Christian libertie may stand together and the rather because libertie is in conscience and the Magistrates authoritie pertaines to the bodie Here is further comfort for all the godly for euen by Christian libertie their consciences are exempted from the power of all creatures men and Angels 1. Cor. 7.

signifie prints with a hot yron But it is here vsed generally to signifie any blemish skarre or marke whatsoeuer whether such as was wont to be set vpon seruants bought with money which among the Iewes was a hole in the eare pearced with a naule Exod. 21. 6. Deut. 15. 17. or vpon slaues taken in the warres as the Samians set vpon an Athenian captiue the signe of an owle and the Athenians vpon a Samian the signe of a shippe Or vpon malefactours as a hole in the eare an F in the forehead a brand in the hand Or such a marke as some thinke was set vpon Cain Gen. 4. 15. or the marke of God Ezek. 9. 4. or of the beast Apoc. 16. 〈◊〉 The markes of Christ are of two sorts either inward and inuisible or outward and visible The inuisible markes are two The first is Gods eternall Election which is called Gods seale or marke 2. Tim. 2. 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his All the Elect are marked with this marke Apoc. 7. and by it Christ knoweth and acknowledgeth them for his sheepe Ioh. 10. The second is regeneration or the imprinting of the defaced image of God in the soule By this marke which is the true indel●ble character neuer to be blotted out are all beleeuers sealed 2. Cor. 1. 22. Eph 1. 13. These inward inuisible markes of Election and Regeneration are in the soule and therefore not here meant for he speakes of bodily markes I beare in my bodie the markes .... The outward visible marks are twofold Typicall or Reall Typicall as circumcision which was a marke set in the foreskin of the flesh Rom. 4. 11. The blood of the Paschal lambe wherewith the houses of the Israelites were marked when the first borne of the Aegyptians were slaine by the destroying Angel And Baptisme is of the same kind for by Baptisme Christians are distinguished from Iewes Turkes Infidells whatsoeuer Reall markes of Christ are either in his naturall or in his mysticall bodie In his naturall bodie the wounds which were giuen him in his hands feete and sides which he shewed to his Disciples after his resurrection Ioh. 20. 27. which whether they be now to be seene in his glorified bodie as some affirme or abolished as others I leaue to the Reader as a thing vncerten and meerely coniecturall seeing there is nothing in Scripture either for it or against it that doth necessarily conclude it But of these markes the Apostle speaketh not in this place The markes in his mysticall bodie are those which are in his members as wounds skarres whippings maimednes c. of which we read 2. Cor. 4. 10. Euery where we beare about in our bodie the dying of the Lord Iesus and 2. Cor. 11. 24 25. Fiue times receiued I fourtie stripes saue one I was thrise beaten with roddes once stoned c. And these the Apostle here calleth the marks of Christ because they are inflicted for the profession of Christ and the Gospel as the wounds and skarres of a souldier may be called his Princes woundes and skarres because they are had in his cause and quarrell Now those in his naturall bodie differ from these in his mysticall First in that they are meritorious for by his stripes we are healed 1. Pet. 2. 24. These in his mysticall body are glorious in the sight of god as the death of his Saints is yet not meritorious Secondly those in his naturall bodie were prophecied of before in particular Psal. 22. 16. They pearced my hands and my feete These in his mysticall bodie onely in generall that we should be conformable vnto him In this place Paul speaketh of the latter onely which were in his owne person and this he doth not to put any merit in thē as S. Francis did but to testifie himself to be a faithfull seruant of Christ. And he further meeteth with the false Apostles who would needes haue had the Galatians circumcised that so they might glorie in the flesh as hauing se● the marke of circumcision in the foreskin of their flesh As if he should say I set not markes in other mens flesh to glorie of them as the false Apostles doe but I beare about in my bodie the markes of the Lord Iesus these are the signes of mine Apostleship and arguments of fidelitie in my Ministerie which I set not in other mens flesh but haue in mine owne Here we see what we are to thinke and what vse we are to make of the wounds ska●res and blemishes that are in any of the Saints for the profession of the Gospel and maintenance of the truth First that they are the sufferings wounds and marks of Christ himselfe as Paul tearmeth them here and Coloss. 1. 24. seeing they are the wounds of the members of that bodie wherof he is the head Secondly they haue this vse to conuince the consciences of persecutors and wicked men that they are the seruants of Christ which suffer thus for righteousnes sake for which cause they are here mentioned by Paul Thus he prooues himselfe to be a member of Christ by the afflictions which he suffered for his sake 2. Cor. 12. Thirdly if men be constant in their profession namely in faith and obedience they are banners of victorie Therefore no man ought to be ashamed of them no more then souldiers of their wounds and skarres but rather in a holy manner to glorie of them as Paul did For as it is a glorie to a souldier to haue receiued many wounds and to haue many skarres in a good cause in his Princes quarrell and for the desence of his countrey So it is a glorie for a Christian souldier to haue the markes of the Lord Iesus in his bodie as of wounds scourges bonds imprisonment for the profession of the truth Therfore Constantine the great as the Ecclesiasticall historie records kissed the holes of the eyes of certaine Bishops which had them put out by the Arrians for the constant profession of the faith of Christ reuerencing the vertue of the holy Ghost which shined in them This makes nothing for the fratres flagellantes who glorie in the markes which they make in their flesh by whipping of themselues For first it is not the punishment as Cyprian saith but the cause that makes a Martyr Secondly the marks which men set vpon themselues contrarie to the Law Leuit. 19. 28. are not the markes of the Lord Iesus but those onely which are set vpon them by others for the profession of the truth Thirdly this whipping and afflicting of themselues beeing but will-worship in not sparing of the bodie Coloss. 2. 23. is no better accepted of God thē the superstitious practise of Baals priests lancing themselues with kniues till the blood gushed out 1. King 18. 28. Againe if this be the glorie of a seruant of Christ and a note of constant profession what shall we say of them who haue not onely their consciences seared