them yoke-fellows so she must endeavour to perswade her husband to draw with her in all Christian duties for which end she must use toward him all duty respect reverence loving and sweet behaviour that she may move him to love all goodnesse at least for her sake she must also shew such care faithfulnesse and good huswifery that the heart of her husband may trust in her Prov. 31.11 Yet if after all this her husband be a Nabal that will neither be charitable himself nor consent that she shall be so she may do it her self only herein these cautions are to be observed 1. She must observe the former rules and give discreetly not exceeding her husbands ability the which if it be unknown to her she must give sparingly and things of smaller value For Prov. 31.12 She must do him good c. 2. She must perform this duty with all meekness and humility of spirit with all reverence and due respect to her husbands authority with acknowledgement of her subjection in all things lawful that she may win him by her Christian carriage 1 Pet. 3.1 3. In the manner she must so do it as not to give her husband any just cause of offence she must not usurp authority over him 1 Tim. 2.10 nor cause the word of God to be blasphemed Tit. 2.5 4. She must not disgrace her husband by publishing his faults reporting her own good deeds and her husbands backwardnesse but rather pray for his amendment Prov. 12.4 But for the further clearing of this point three things are to be considered 1. It s acknowledged that the husband hath authority over his wife to rule and govern her as her head 1 Corinth 11.3 8 9. 1 Tim. 2.14 Gen. 3.16 2. Yet the husbands government and wives subjection must be in the Lord Col. 3.18 Eph. 5.22 1 Cor. 11.7 He bears the image of God and she is to yeeld obedience to him as unto God in all honest lawful and indifferent things But if he command what is forbidden or forbid what is commanâ—ed she is not to obey him therein Now works of mercy are enjoyned and therefore he may not forbid them or if he do she may not obey 3. Consider the communion which is between man and wife by reason of the bond of marriage which extends both to their persons and goods For their persons they are no longer twaine but one flesh Hence they have not an absolute power to dispose of their own bodies but either over other 1 Cor. 7 4. so also there is such a communion in goods that there is no absolute propâ—iety in either of them but it rests in them both So Gen. 31.16 All that God hath taken from our father is ours not that it was their dowry but through Gods blessing on their husbands labour it was theirs through the communion of marriage Hence at marriage the husband used to endow his wife with all his worldly goods Object But this communion of goods extends to her use onely For the propriety is in the husband and for the common use which the wife hath in her husbands goods it only extends to meat drink apparel and such necessaries for her maintenance Answ. A husband indeed may dispose of or alienate his estate without his wives consent except it be her joynture But this he must do for the good of his wife and family not for their hurt else he is a thief to her and them Again if the wife may dispose of her husbands goods for her bodily use may she not much more do it for the good of her soul and thereby lay up treasure in heaven Good works being enjoyned to the wife as well as to the husband 1 Tim. 2.10 and therefore it s better to obey God then man Act. 5.29 Object But under the Law if a wife made a vow though of consecrating any things to Gods service yet the husband had power to disannul it Answ. Vows were of two sorts 1. Of things absolutely commanded and wherein all were bound to obey and these no husband could disannul 2. Of things indifferent and these indeed the husband might make void But alms-deeds are not arbitrary or indifferent but positively required of all 2. I prove it further because alms-deeds and works of mercy are no lesse commanded by God in the Scriptures in the wife then in the husband Prov. 31.20 and not without good cause is it made the note of a gracious woman because ordinarily alms deeds are done out of houshold store and provision the disposing whereof doth more properly belong to the woman then to the man as the whole current of the chapter shews So Paul would have younger women marry and guide the house 1 Tim. 5.14 the which when the husband allows her to do he honours his wife as he ought 2 Pet. 3.7 and disgraceth her when he turnes her out of this office which he ought not to do unlesse she hath forfeited her priviledge by her unjust and indiscreet abusing of it Thirdly God the Instituter of marriage gave the wife to the husband not to be his servant but his helper in all good things Gen. 2.18 therefore if he neglect religious and charitable duties she must not only perswade him to them but if he still neglect must do them her self for him lest the sin and punishment lie not only upon him but upon her and the whole family Zipporah by performing a duty which belonged not to her but to her husband diverted Gods judgement from him Exod. 4.25 and Abigail saved her husband and family by the like Fourthly if a wife may not do it without special commission from her husband then were she in no better a condition then the meanest servant yea her servitude would be far worse if she be restrained from expressing her charitable affections hereby for the poorest servant may out of his wages give something and the poor widow may cast in her mite whereas the wife though she hath never so much under her hand may give nothing or if she do she shall be accounted a thief and robber of her husband Fifthly the last sentence of everlasting happinesse shall be pronounced to the wife as well as to the husband for their alike doing of these works of mercy Matth. 25.34 therefore she as well as he must feed Christ in his members c. Sixthly we have the examples of holy women in Scripture who are commended for it as of Abigail 1 Sam. 25.18 of those godly women that ministred to Christ Luke 8.3 and of that good woman Pro. 31.20 Seventhly the last reason may be taken from the custome of our countrey which ordinarily authorizeth them to do these works of mercy if their power be not justly restrained by their husbands for their abusing of it Ob. Yet this Doctrine is dangerous because indiscreet women will abuse it it may be to the undoing of their husbands and ruine of their estates Answ. It s but a carnal reason to think
c. may be used ib. Objections answered ib. What cautions are to be observed in the use of such Ornaments p. 110. How many sin in apparell ib. What are the proper uses of apparell ib. What is further to be considered in the use of apparell p. 111. What Rules are to be observed in preparing it ib. How shall we know what is necessary and who shall judge of it ib. VVhen is apparell fitted to the body ib. Whether may we take up strange fashions p. 112. VVhat Spirituall use may be made of apparell ib. Why must we take heed of pride in apparell ib. What other reasons against excess in apparell ib. Though we weare fine apparell we are not proude p. 113. We doe it to please our husbands ib. We doe but what most doe we would leave it if others would p. 114. May we not labour to hide deformities in our bodies ib. VVhy may not women paint their faces ib. CHAP. XIV About Assurance What is Assurance what the degrees of it how may it be certainly discerned p. 117. How may assurance be attained and retained p. 119. What may move us to labour for assurance ibid. How may it be proved that we may be assured of our salvation p. 120. How are we assured of our salvation or how may our graces be known to be true p. 121. Objections answered ib What testimony is that of the Spirit p. 122. Whether may the single testimony of our Spirit assure us and what if we have neither of them p. 123. What if after all our endeavours to get assurance there is nothing but darkness ib. What are the special sealing times p. 124 What use must we make of assurance when we have it p. 125 Why do Papists oppose this Doctrine p. 126 Objections against it answered p. 127 How can assurance stand with that humble esteem that we should have of our selves p. 128 But this is a Doctrine of Libertie answered p. 129 What diligence must we use to get assurance p. 130 Why doth it require such diligence p. 131 What kind of diligence is required p. 132 Why doth it deserve our best diligence ib. How do the Scriptures prove that it may be attained p. 133 How Gods Spirit can witnesse now that there are no Revelations ib. What must we do when these testimonies are wanting ib. How shall we know our Adoption and Election p. 134 What 's the difference between assurance and presumption p. 135 How else may it be proved that assurance may be gotten Objections answered p. 137 CHAP. XV. About Astrology and seekers to Astrologers Who are Astrologers p. 139. How may it be proved to be unlawful ib. Whether the stars be certain signs of things to come p. 141. Whether there be any certaintie in their Art because sometimes they hit right ib. Whether Moses and Daniel were learned in this Art p. 142. Stars are powerful why then may we not Divine by them ib. Who may be said to practice this unlawful Art p. 143. Who be countenancers of it ib. How and when are Astrologers tollerated p. 144. How many sorts of foretelling things are there ib. Are these Diabolical predictions lawful ib. But many times they foretell the truth p. 145. What use may be made of what is said against them ib. May Charmes be used wherein there are good words p. 146. May we not enquire of Astrologers for future events and why not ib. What are the evils of it and what further reasons against it p. 147. CHAP. XVI About Atheists and Atheisme How many sorts of Atheists be there p. 148. How a man comes to be an Atheist p. 149. How doth a man set up a false in stead of a true God ib. How are men made Atheists ib. In whom are Atheistical thoughts that there is no God p. 150. How doth a man by thinking deny God in his heart ib. How do we turn the true God into an idol p. 151 What is the fruit of this thought that there is no God ib. What is Atheism in practice ib. What is Atheism in judgement ib. What are the signs of Atheism ib. What other damnable thoughts have we concerning God p. 152 What are the cursed fruits of this Atheisme ib. Where do the thoughts of distrust most assault us ib. What is the danger of such thoughts ib. CHAP. XVII About Baptisme What are the principles about Baptisme p. 153 What argument may be brought from Circumcision for the Baptizing of Infants ib. Whether is sprinkling sufficient in Baptisme p. 154 How is Baptisme a means of cleansing Objections answered ib. What kind of means of grace is Baptisme p. 155 Whether is Baptisme necessary to salvation ib. Wherein do the Papists erre about the Doctrine of Baptisme ib. Wherein do the Anabaptists erre about it p. 156 What is the inward washing in Baptisme ib. Must the word necessarily go along with Baptism ib. Is it lawful to Baptize without a Sermon p. 157 How many parts be there of Baptism ib. What benefit have we by Baptism ib. Are all baptized persons regenerated ib. How is Baptism called the Laver of regeneration p. 158 To whom is Baptism the washing of the new birth ib. How may children be baptized which want faith ib. What profit have they by Baptisme which believe before p. 159 How may parents in Faith present their children to God in Baptisme ib. What use should we make of Baptisme when we come to age p. 160 How may the lawfulnesse of Infant baptism be proved p. 161 Objections answered p. 162 c. About Dipping whether it be necessary p. 165 How is Baptisme necessary p. 166 Are all that die without it in the state of damnation Objections answered p. 167 Whether are sureties necessary p. 168 Whether may children of excommunicated persons be baptized ib. What reasons may be rendred for the affirmative p. 169 Whether have bastards right to Baptisme Cautions to be observed therein p. 170 How many waies is Baptism taken in Scripture ib. What is considerable about the matter of Baptisme ib. What is the sign and thing signified in it what the Analogie between both ib. What is it to baptize in the Name of the Father Sonne and holy Ghost ib. What is done in baptisme p. 171 What actions belong to God in this Covenant ib. What is the action of the partie baptized ib. May it not be administred in the Name of God or of Christ ib. VVhat are the ends of baptisme p. 172 Whether doth the efficacy of it extend to all sinnes and to our whole life ib. Whether doth it abolish original sin ib. What difference between the godly and ungodly if sinne remain in all ib. How doth baptisme confer grace ib. Whether doth it imprint an indelible character upon the soul p. 173 Whether may Lay-persons baptize ib. The example of Zipporah answered ib. Whether is baptisme by a wicked man or heretick true baptisme p. 174 Who are to be baptized Objections against Infant baptisme answered ib.
are most hateful to him seeing they can find nothing more worthy forsaking then the good way and esteem every thing more worthy keeping then Gods image and graces Hence he stiles them dogs and swine 2 Pet. 2.23 Secondly in respect of the Church they scandalize the weak and make themselves and all professors a scorne to the wicked they wound the hearts of the godly who in them are made vile to the world they open the mouths of the wicked to speak evil of the ways of God and harden the wicked in their loose courses Thirdly in respect of the sin it self none more dangerous For 1. Relapses are more dangerous then the first diseases 2. Satan returning brings with him seven worse spirits and so he is for ever held under the power of them 3. This sinne is commonly punished with other sins which is Gods most fearful stroke 4. It 's a degree of the sin against the Holy Ghost Heb. 10.26 Fourthly in respect of the judgements which attend this sin 1. The house not founded on the rock must fall and the fall is great and irreparable Mat. 7.27 2. The judgement is certain being already in part inflicted The talent is already taken away and in the next place the unprofitable servant is to be cast into hell fire Mat. 25.28 Quest. What are sâ—gnes and notes of a man thus Apostatizing in grace Answ. First a resting in a common and general hope of a good estate without a desire and endeavour to get special assurance Secondly an opinion of sufficiency that he hath grace enough and needs seek no more and so not to go foreward is to go backward Thirdly a comparing of a mans self with those of inferiour graces or means of resting contented if he be but as good as they Fourthly a shunning or slighting Gods Ordinances and forsaking the Assemblies of the Saints or if he use publick yet he neglects private duties Fifthly secret sins ordinarily committed not bewailed nor reformed or allowing a mans self in lesser oaths idle speeches roving thoughts expence of time wastfully c. Sixthly hatred of Gods children and their wayes whether openly or secretly Hence Psalme 129.6 They that hate Sion shall be as grasse on the house-top that withereth c. Quest. What means may we use to keep us from this Apostacy Answ. First get sound judgement to discern the truth ftom errour which is attained by the publick ministry If we would not quench the spirit we must not despise prophesie 1 Thes. 5.19 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles we must attend upon reading meditation and conference which notably begets and confirms soundness of judgement and by Prayer which obtains the Spirit called the Spirit of judgment Isa. 4.4 Secondly Sound perswasion of the truth thou professest and that by getting expeâ—ience of it in thy heart If a man once tasts the sweetnesse of Christ and his merits he will never be a Papist in the point of meâ—it but abhor his own works as dress and dung get experience of Gods love in Christ and it will be stronger then death c. Cant. 8.6 7. Thirdly sound affections and love to the truth esteeme it as a Pearl worth selling all to buy it but if thou lovest the world or any thing better then the truth with Dâ—mas thou wilt forsake it So 2 Thessal 2.10 11. Fourthly sound conscience to which is required 1. Sincerity 2. Tendernesse 1. Sincerity when a man is inwardly a true Nathanael without guile 2. Tenderness whereby we fear and dislike all sin the least the closest the dearest bosome sin whereas an evil conscience makes shipwrack of the faith 1 Tim. 1.19 Fifthly sound conversation Fruitfulnesse in our life fastens our faith whereas a barren life hath little stability We must hear the word and do it if we will be built upon the rock Matth. 7.24 God useth to recompense practice of grace with encrease of grace Hence John 17.7 If ye do these things ye shall know my doctrine and Psalm 15. ult He that doth these things shall nâ—ver fall The Talent used increaseth like the meal in the barrel 1 Kings 17.16 Sixthly sound fellowship in the communion of Saints In receiving and communicating Christian admonition reprehension counsel comfort c. Hereby we stirre up the gift of God in our selves and others Hence 1 Thes. 5.11 Heb. 12.12 Quest. What motions may encourage us to the use of these means Answ. First consider how heresies and errours encrease daily in all places amongst all degrees and our trial may be at hand we know not how soon Secondly this decay and withering is fatal to reprobates and befals them onely but cannot betide Gods Elict Matth. 24.24 the Elect cannot be deceived Thirdly experience tells us that we may say of some great Professors as it 's said of the fig-tree Matth. 21.20 How soone are they withered which is a shrewd argument that the sentence is out against them Never fruit grow on thee any more ver 19. See Dr. Tailor on the Parable of the Sower Quest. Seeing many who have been once zealous for Gods way afterwards decline it totally what is it to set rightly forth at our first owning of Christ and to lay a sure foundation to prevent Apostacy Ans. First then are our beginnings hopeful when the Spirit of God in the Ministry of the Word or other meanes of grace did work upon us when it was not meere education under good governours nor the acquaintance and company which we had with those that fear God but an inward experimental work of grace upon our hearts We read 2 Chron. 24.22 of Joash who in his latter days did most wickedly degenerate when yet in his former time he had been very forward in repairing the Temple and had shewed more zeal for Gods glory then the Priests did But what was the ground Jehoiadah the High Priest had a great hand over him he helped him to his Kingdome and engaged him to God several ways but when this good man was dead he became a wolf and put Zacharie Iehoiadahs son to death and that meerly because he reproved him for his sins So that though Joash had some external restraint upon him yet was there no internal renovation by Gods Spirit Look therefore what put thee upon a forwardnesse in the ways of God was it the Spirit of God through the Word then it is of God and will endure Otherwise a child mishapen in the conception wil ever after be a Monster Secondly then will beginnings and endings be alike when grace is rooted and enters deep enough into the soul. Though thou hast never such affections such enlargements yet if there be not a rooted and deep work of grace upon thy soul it will never hold out Mat. 13.21 the seed that grew hopefully miscarried because it had no rooting and the house upon the sandy foundation fell because the builder digged not deep enough
applying of Gods Covenant to our own soul God hath added his Sacraments to his Word Quest. Wherein do the Papists erre about this Doctrine of Baptisme Answ. First in the necessity of it they making it so absolutely necessary that if any die unbaptized they cannot be saved which doome they passe upon Infants though they be deprived thereof without any fault of their own or of their parents when they be still born which is a mercilesse opinion against Gods Word and against the order which he hath prescribed For he hath established his Covenant and promised to be the God of the faithful and of their seed Hence Acts 2.39 the promise is to you and to your children and 1 Cor. 7.14 Your children are holy If these promises should be made void by an inevitable want of baptisme why would God have enjoyned circumcision which to the Jews was as baptisme is to Christians to put it off to the eighth day before which time many of their infants died Or would Moses have suffered it to be foâ—born all the time that the Israelites were in the Wildernesse If they say that baptisme is more necessary then circumcision I answer that the Scripture layes no more necessity upon it and if it were so necessary as they make it then the virtue of Christs death were lesse effectual since he was actually exhibited then before For before it was effectual for Infants without a Sacrament but belike not now Secondly they add such efficacy to Baptisme as it gives grace ex opere operato or the woâ—k it self wherein they make it equal with the very blood of Christ and take away the peculiar work of the Spirit the use of faith repentance and such like graces Can there be more in the water then there was in the blood of beasts offered in Sacrifices But it is not possible that their blood should take away sin Heb. 10.4 they themselves attribute no such vertue to the Word preached and yet they cannot shew where the holy Ghost hath given more vertue to the Sacrament then to the word The Apostle 1 Cor. 1.21 joynes them both together that he might cleanse it with the washing of water through the Word What can be more said of it then of the Word Rom. 1.16 It pleased God by preaching to save them that believe The Gospel is the power of God to salvation Quest. Wherein do the Anabaptists erre about this Doctrine of Baptisme Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it onely a badge of our profession a note of difference between the true and false Church a signe of mutual fellowship a bare signe of spiritual grace a resemblance of mortification regeneration inscition into Christ c. but no more These indeed are some of the ends and uses of Baptisme But in that they restraine all the efficacy thereof hereunto they take away the greatest comfort and truest benefit which the Church reapeth thereby as is above said Quest. What is the inward washing by Baptisme Answ. In that whosoever is fully baptized is cleansed from sinne Fully i. e. powerfully and effectually as well inwardly by the spirit as outwardly by the Minister Cleansed i. e. both from the guilt of sin by Christs blood and from the power of sinne by the work of his Spirit Hence Rom. 6.3 4. As many as are baptized into Christ are baptized into his death Buried with him by baptisme Baptisme saveth us 1 Pet. 3.21 Quest. Is it necessary that the Word and Baptisme go together Answ. It 's very requisite that where this Sacrament is administred the Doctrine thereof be truely and plainly taught so as the nature efficacy and use thereof may be made known and the Covenant of God sealed up thereby may be believed Hence Matth. 28.19 Teaching and baptizing are joyned together So did John Luk. 3.3 and the Apostles Acts 2.38 and 8.12 37. and 16.15 33. For 1. A Sacrament without the Word is but an idle Ceremony Like a seale without a Covenant It 's the Word that makes known the Covenant of God 2. It 's the Word which makes the greatest difference between the Sacramental washing of water and ordinary common washing 3. By the Word the ordinary creatures we use are sanctified much more the holy Ordinances of Gods worship whereof Baptisme is one Quest. Is it not lawfull to Baptise without a Sermon Answ. Though it be both commendable and honourable to administer that Sacrament when there is a Sermon yet I judge it not unlawfull to doe it without a Sermon Only the people must be taught by the Word what the Covenant is that Baptisme sealeth up which being done the word is not separated from that Sacrament though at that time there be no Sermon See Dr. Gouge in Domestick Duties Quest. How many parts be there of a Sacrament and so consequently of Baptisme Answ. There be three essentialls parts of a Sacrament 1. The Siâ—ne 2. The thing signified 3. The Analogie between them which is the union of them both The first is some outward and visible thing the second inward and Spirituall the third mixt of them both As in Baptisme the sign is water the thing signified is the blood of Christ the Analogie or union stands in this resemblance that as the former outwardly washeth the filthiness of the body so the latter inwardly purgeth the soul of all sin By reason of which relation and neere affection between the sign and thing signified it is usuall by an improper but Sacramentall speech 1. To call the signe by the thing signified and contrarily So Baptisme is called the washing of the new birth because it 's a signe seal and instrument of it 2. To ascribe that to the signe which is proper to the thing signified and so Baptisme is said to save us Tit. 3.5 1 Pet. 3.21 which indeed is the propriety of Christs blood 1 Joh. 1.7 But by the neere affinity of these two in the Sacrament it is said so to do 1. To teach us not to conceive the Sacramental elements as bare and naked signs so as to grow into the contempt of them 2. As we may not conceive them idle signes so neither Idol signes by insisting in them as though they were the whole Sacrament For they are but outward whereas the principal matter of a Sacrament is spiritual and inward 3. That then we truliest conceive of a Sacrament when by looking at one of these we see both by the signe and action which is outward to be led to those which are spiritual and inward Quest. What benefit have we by Baptisme Answ. God in Baptisme doth not only offer and signifie but truely exhibiteth grace whereby our sins are washed and we are renewed by the holy Ghost Acts 2.38 Quest. Are all baptized persons then regenerated Answ. No For First this effect is not ascribed to the work wrought as the Papists teach Secondly neither by any extraordinary elevation of the
at night and after supper and in an upper room c. His being baptized in a River c. These we are not to imitate him in 7. His moral actions of piety and holinesse and these especially we are to imitate him in and to walk as he walked 1 Joh. 2.6 Quest. How is the whole work of our salvation carried on by Christ Answ. As he is the closure of every link in that golden chain of our salvation which reacheth from eternity to eternity As 1. He is the foundation of our election Eph. 1.4 2. The price of our redemption 1 Pet. 1.18 19. 3. The efficient cause of our regeneration Eph. 2.10 4. The author of our justification Jer. 33.16 5. The beginner and perfecter of our sanctification Heb. 12.2 Joh. 15.4 5. 6. The matter of our consolation both temporal and spiritual Joh. 16.33 Rom. 5.1 7. The sweetner and sanctifier of all our troubles Rom. 8.37 c. 8. The assurance and pledge of our resurrection 1 Cor. 15.20 1 Thes. 4.13 9. The procurer and producer of our glorification Joh. 17.22 Rev. 21.23 and therefore he may well be called our all in all Absumus a te Vivimus ex te Fidimus in te Tendimus ad te Non nisi per te Optime Christe CHAP. XXX Questions and Cases of Conscience about the Church Quest. WHat is meant by the word Church Answ. The Hebrew word Translated in the Psalms Congregation signifies to gather together or a company of people assembled together So Numb 20.10 The Greek signifies to call the compound to call out Thence the word translated a Church Act. 13.43 in general signifies an Assembly of people So Act. 19.32 41. Hence when Assemblies were dissolved every man is said to return to his own house 1 Kin. 12.24 Mostly the Greek word in the New Testament is appropriated to an Assembly of Saints that profess the â—ospel Such Assemblies are our Churches both because they are called out of their houses to one Assembly as also by reason of their calling out of the world and out of their naturall condition Hence they are oft stiled The called as Rom. 1.7 1 Cor. 1.2 9. Matth. 9.13 In common use this word Church is Metonymically put for the place where such Assemblies meet So the word Synagogue which signifies the same with Church is put for an Assembly and so translated Jam. 2.2 and for a Congregation Act. 13.43 as also the place of the Assembly So Luke 7.5 Quest. In what sence is a Church taken in Scripture Answ. First For a company of men selected gathered and called out of the World by the Doctrine of the Gospel to know and worship the true God in Christ according to his Word 1 Cor. 1.2 Rev. 2.3 This is the visible Church which is not alwayes eminent and glorious to the eyes of the flesh as Papists avouch the Church being like the Moon subject to mutations Rev. 12.1 Secondly For the whole company of the Elect which in all ages and places have and doe or shall believe in Christ through the calling of God the Father by the operation of the holy Spirit This is the invisible Catholick Church So Col. 1.18 Thirdly For the faithful in some one Family so it is to be understood Cant. 4.12 Rev. 3.12 Heb. 11.10 Rev. 12.27 Cant. 5.2 and 6.8 2 Cor. 6.16 Matth. 7.25 and 16.18 1 Tim. 3.15 Rom. 1.7 1 Cor. 1.2 and 9.10 Fourthly For the lawful Governours of the Church to whom the Censures of the Church doe of right belong Matth. 18.17 This is the Church representative Fifthly For a Material Temple So 1 Cor 14.34 and 11.18 It s put also for all those that shall be saved Heâ— 12.23 the professors of Christ Act. 8.1 the faithful of some one Province 2 Thes. 1.1 Some notable Assembly of the faithful partaking together in the Word and Sacraments 1 Cor. 14.4 A multitude of any whether good or bad meeting together Act. 19.32 39. Quest. Who is the builder of the Church Answ Christ for the Church is made an house of God and the several members of the Church so ordered and qualified as they make up that Church and all this by Christ. By Christ they which by nature are dead in sin are quickned and made lively stones by him they are quickned and gathered together and endued with all needful graces whereby they become an holy house and a fit Temple foâ— God to dwell in John 5.21 Ephes. 1.10 Joh. 1.16 Hence Ephes. 1.22 Quest. Why doth Christ build up his Church Answ. First Because the Members of the Church before they were Members were dead and scattered and destitute of all grace therefore there must be some to quicken gather and furnish them with grace Secondly Christ of all others is fittest to doe this He is the very wisdom and power of the Father By him all things were made and are preserved sustained and ordered therefore it s most meet that the Church should receive her spirituall being preservation and every good thing from and by Christ. Thirdly For working the great work of mans redemption which is proper to the Church Christ humbled himself even to death the death of the Cross therefore it s most meet that he should have the honour of building up his Church Thus he sees of the travel of his soul and is satisfied as Isa. 53.11 Phil. 2.8 9 10 11. Quest. Hath Christ a special propriâ—ty in his Church Answ. Yea and that for these reasons 1. Because he purchased it with his own blood Act. 20.28 2. He built it Hence 1 Pet. 2.4 5. Ephes. 2.22 3. God hath given the Church to his Son Psal. 2 8. Quest. How and why is Christ said to be the Lord of his Church Answ. First By Gods ordination Psal. 2.6 Ephes. 1.22 Secondly By the redemption which Christ hath made of his Church So Exo. 20.2 therefore these two Titles of Lord and Redeemer are oft joyned together Isa. 43.14 and 44.24 Thirdly By a mutual Covenant between Christ and his Church as of old between God and Israel God avoucheth Israel to be his peculiar people they avouch him to be their God Deut. 26.17 18. This was oft foretold by the Prophets Jer. 31.33 Hos. 2.23 Zach. 13.9 and is accomplished in the Christian Church Heb. 8.10 Christ in and by the Gospel and Sacraments offers himself to be our Lord and we take him so to be by our subjecting of our selves to his Ordinances Fourthly By the Laws and Ordinances which Christ hath given to his Church It s the part of a Lord to give Laws and he is their Lord in special to whom he gives Laws But Gods word wherein those Laws are contained is in special given to the Church Psal. 147.19 20. Hence the Church is stiled the Pillar and ground of truth 1 Tim. 3.15 Fifthly By a special care which he takes of his Church 1 Tim. 4.10 Dr. Gouge on Heb. Quest. Whether may our Parochial Assemblies in England be called Churches