his wisdome and displeasing to his Majesty Quest. VVhat Arguments may be brought against womens painting their faces Answ. It is not only evil in regard of the abuse but utterly unlawful and abominable in its own nature and in the general practice of it as offending not only against the Law of God but the very light of nature such as have no spark of grace branding it with a note of reproach wheresoever they discover it Yea even those that practise it do condemn it in their own consciences and are ashamed to be taken with the fact But that all Christians may abhorre it Let them consider 1. That God is not the Author of this beauty but the devil himself who brings the works of God into disgrace not only by counterfeiting them but by labouring to excel them Saint Cyprian thinks that when wicked Angels professing love to lewd women that they might destroy them abused their bodies to filthinesse as a reward of their wickednesse they taught them this Art of painting whence he inferreth Haec non sunt membra quae Deus fecit sed quae Diabolus infecit These painted parts are not of Gods making but of the Devils corrupting Now what impiety is it to Professors of Christianity being formed by God to seek to be reformed and bettered by the Devil Hence Tertullian saith The Devil hath certainly devised this Art that he might oppose himselfe against God For that is Gods work which is natural and that the Devils which is counterfeited And what hellish wickednesse saith he is it to adde to Gods work the Devils Art c. Secondly as it hath an evil Author so it is in it self evil as springing from sinful roots and bringing forth abundance of cursed fruits 1. The root from which it springs is sometimes Pride which moves them when they cannot match others in natural beauty to use these Artificial helps that they may excel them in that which is counterfeit Somtimes it springs from lust and inward uncleannesse which moves them to use these inveigling Arts that by seeming more beautiful then they are they may ensnare the affections of those thar look upon them 2. The cursed fruits which it produceth are either against God others or themselves 1. Against God they offend by presuming to adulterate his works and by taking upon them to mend that which as they suppose he hath made amisse Hence St. Cyprian God made man according to his own Image and dare any presume to change that which God hath made In so doing they offer wrong to God when they strive to reform and transform that which he hath formed For that which is natural is the Work of God but the alteration of it is the work of the Devil c. 2. They offend against men by deceiving and abusing them making them to admire a painted Statue in stead of Gods work Again they much more sin against them whilest by these devilish Arts and counterfeit beauty they enflame their hearts with filthy and unlawful lusts Hence St. Jerome calls it the fire of youth the fuel of lust and the signe which shews where an unchaste heart dwells 3. They most of all sin against themselves yea against both their bodies and soules For it shews that they are ashamed of themselves in their native colour and therefore being displeased therewith like Players they come disguised in the likenesse of other persons and for want of a better they act their parts in the habit of an harlot Now what is this but unnaturally to deny themselves what is it but to make themselves counterfeit idols that unto them lust may offer the sacrifice of uncleannesse what is it but to expose themselves to the scorne and laughter of those who seeing their counterfeit beauty shall afterwards happen to see them in their own complexion and natural foulnesse Again whilest they labour to attain to this counterfeit beauty they lose that true complexion which they have by nature For with their medicines and minerals which they use for this purpose they make their colour pale they wrinkle their faces yea oft-times poison their skin and make dim their eye-sight and so over-greedily seeking false beauty they finde true deformity and make themselves lothsome indeed that they may appear beautiful in shew 4. They sin against their good name whilest following the practice of Harlots they deservedly get the reputation of being Harlots For this outward painting of these earthly houses makes men think that they are to be let and by hanging out this signe of Lust they invite Customers seeming to offer their honesty to sale at easie rates whereas Christians should not only avoid sin but the very appearance thereof And concerning such St. Ambrose passeth this sentence Having adulterated their faces they will soon after think of adulterating their chastity and defiling their bodies 5. They disgrace their Profession of Religion whilest professing themselves the members of Christ they behave themselves like the limbs of Satan The best beauty of a Christian woman is modesty and shamefastnesse and the best ornament is simplicity and humility but how farre are they from simplicity and truth who lie and dissemble even when they say nothing speaking falshood and dissimulation with their very faces to as many as look upon them unlesse they think that only verbal untruth is forbidden and actual falshood permitted Or that it is a greater fault to dissemble in speeches then to deceive in deeds and actions Ob. For our selves we take no great pleasure in it but we must do it to please our husbands that we may gain their love and keep them from lusting after strange women Answ. But you ought not by pleasing men to displease God therefore if it could be imagined that any man is so void of understanding as that he would have his wife whom he desires to keep honest to use the qualities and practice of an Harlot yet she ought not to content him by burdening her soul with a known sin Neither can it be imagined that women hereby can wind themselves into their husbands love or preserve him from unlawful lusts For if neither the feaâ—e of Gods judgements threatning the Lawes of men and the danger of falling hereby into innumerable evils will deter him from following such base courses nor the love of God and his sweet Promises will allure him to the performance of his duty how can it be imagined that he will be drawn by a painted vizard to embrace this Conjugal love or be preserved from strange lusts with a counterfeit beauty Yea rather such wives make themselves loathsom to their Husbands whilest these artificial supplies puts them in minde of their natural defect and this counterfeit beauty of that â—eal deformity which it hideth If then you would have your husbands love you observe rather a sober gravity then affect a counterfeit beauty and deck your mindes with ornaments of vertue as with meeknesse humility chastity c. which being
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
God and pulling a curse upon himself So he that walketh diligently in a lawful calling keeps Gods Commandments and so hath a promise of a blessing annexed to it Lev. 20.26 Deut. 28.8 Prov. 10.4 22. Quest. Do all that walk painfully in a lawful calling please God Answ. No except withal they observe these rules 1. That such be true beleevers without which its impossible to please God Heb. 11.6 and such as are careful daily to amend their lives 2. They must follow their earthly businesses with heavenly mindes and see that their worldly affaires do not justle out the seasonable performance of holy duties that so they may also thrive in grace and be good husbands for their souls 3. That they so shunne unnecessary medling with other mens matters that withal they be not so shut up in their bowels as to neglect their brethrens causes when duty and conscience calls for their asistance Quest. How is conscionable walking in our callings a furtherance to a godly life Answ. Because therein we follow God in doing that which he requires at our hands and imitate the example of the godly that went before us who have found the benefit and comfort of it Practice of Christianity Quest. Why else must we have and attend upon our particular callings Answ. First God hath commanded us to labour the six dayes and to do all our work Exod. 20.9 10. Secondly Particular callings are Gods appointment for our own good of our persons family estate and for the benefit of others also and God gives us wisdome and ability to mannage them as he did to Bezaleel Exod. 31.2 c. So Isa. 28.24 c. and 54.16 Thirdly It s the means whereby God hath ordained that we should get our living Gen. 3.19 1 Thes. 4.11 and such as will not work must not eat 2 Thes. 3.10 c. It s a character of a good woman Prov. 31.27 Idelness is disorder 2 Thes. 3.8 Fourthly The promise of plenty comfort and blessing is made to the diligent Prov. 10.4 and 13.4 and 12.27 Hence Psal. 128.1 2. Isa. 3.10 Mr. Reyners Precepts Fifthly Man is born to travell and labour Job 5.7 Quest. What else may move us to diligence in our particular callings Answ. Remember that God who hath set us in our callings hath promised also to be with us therein to give us good successe to help us to bear out the tediousnesse which sin hath brought upon our labour to give us his protection in these our wayes to feed and maintaine us by his blessing upon our labour in the house in the field in our stock and store whereas poverty arresteth the idle person Prov. 28.19 and 10.4 See also Jos. 1.8 Secondly whereas all other creatures live to themselves man was appointed to live to others as well as to himself the Church his Countrey family the poor Every one challengeth a part in him Thirdly an honest calling is a School of Christianity For 1. As we send little children to School to keep them out of harmes way and unhappy turnes so diligence in our callings fenceth us against Satans tentations and it 's a bridle to restraine our own leud desires abating wicked lusts abandoning loose commpany and fitting us for the Lords coming when we are in his service 2. Whilest in this School we perform duties for the Lords sake we have daily practise and encrease of graces such as faith obedience patience meeknesse constancy truth invocation thanksgiving and by experience of Gods goodnesse for the time pasâ— we are the better enabled to depend upon him for the time to come 3. In this School also we learn to be teachers of others and to be patterns to others of the right use of the world whilest our selves use it daily as not using it whilest we so play the good husbands as that we keep our selves from being worldlings not laying aside our heavenly minds whilest we are about our worldly businesses Fourthly consider the danger of those that stand idle all the day long passing their time in voluptuousnesse Paul saith that such as live in pleasure are dead while they live They are out of Gods protection never out of Satans snares their heart like the field of the sluggard it s overgrown with the nettles of lusts c. As rust frets iron unused and moths garments unworne so good things are shaken out of the hearts of idle persons their souls are but as salt to keep their bodies from stinking It shall one day be said to them Take that unprofitable servant c. Mat. 25.30 Tailor on Titus Quest. May not a man change his particular calling if he dislike it and like another better Answ. Every one ought to continue constantly and conscionably in his particular calling wherein their calling to grace did find them if it be warrantable and lawful as we see 1 Cor. 7.10 No comfortable change of a calling can be made but in these cases 1. Of private necessity when a man is disenabled to follow it or cannot get a subsistance by it 2. Or for the common good and that truely so not hypocritically pretended and for by-respects If any man then upon the giving of his name to religion shall grow into neglect distaste or dereliction of his honest particular calling we may ever strongly suspect him of hollownesse and hypocrisie Hence Mr. Perkins saith Though a man be endued with excellent gifts and be able to speak well to conceive prayer and with some reverence hear the Word and receive the Sacraments yet if he practice not the duties of Godlinesse within his own calling all is but hypocrisie See Boltons first Vol. Quest. How may we live by faith in the exercise of our particular callings Answ. When considering that its Gods Ordinance that men should labour in some honest vocation for their private maintenance and the common good we believe the promises that he hath made of protection and blessing us therein The Texts of Scripture are plaine for both Gen. 2.15 and 3.19 Ephes. 4.28 1 Corinth 7.10 1 Thes. 4.11 12. 2 Thes. 3.10 11 12. Prov. 10.4 and 12.17 and 13.11 and 12.24 and 22.29 Psalme 91.11 Quest. Why is it necessary that we should live by faith in them Answ. To prevent the evils which beset us in our ordinary callings as covetousnesse injustice impatience and distracting care Naturally men are apt to incumber themselves with superfluous businesses and trouble themselves about the event and successe they content not themselves with their lot and condition but desire to heap up riches above measure they forecast many things in their heads long before and know no end of their cares The trouble which we meet with in the world begets love of the world and whether it be crossed or prosper the more they be exercised about the things of this life the more they follow after them with greedinesse vexation discontent plotting how to compasse their designes whether by right or wrong by fraud or oppression Now
that evil will come by the discovery of a religious truth or though they should let truth be maintained though the inconveniences be never so great Tbough one abuse a sword yet all must not be disarmed for that Though the Gospel be to some a savour of death yet must not Ministers therefore forbear to preach it Because some women will abuse this Doctrine yet they which are discreat and vertuous must not therefore be kept in ignorance of their duty and have their consciences ensnared and burdened with that which is not sinful yea with that which is honest and commendable Many wives undo their husbands with their daintinesse in fare curiosity in furnishing their houses and costlinesse in their apparel but few in doing works of charity Quest. To whom are almes to be given Answ. Almes-deeds are to be extended only to the poor and needy Deut. 15.11 1 John 3.17 Eph. 4.28 2 Cor. 8.14 Luke 3.11 Now these poor are of divers kindes Christ reckons up six Mat. 25.35 Hungry thirsty harbourlesse naked sick and poor prisoners To which adde the oppressed and exiled Isa. 58.6 7. especiallie if they suffer for the constant confession of the truth Adde also such as are indebted above their meanes the lame blind aged decrepid the poor Widow and distressed Orphans c. Isa. 58.6 7. Nehem. 5.11 Luke 14.12 Jam. 1.27 Quest. What order are we to observe in giving almes Answ. First they which are in extream necessity and near perishing are first to be relieved be they acquaintance or strangers friends or foes Mat. 5.42 Rom. 12.23 Luke 6.30 yet if we cannot relieve all such we are to prefer our kindred and friends and the godly in the first place We must also have respect to those who by Providence are first cast upon us who thereby seem by God himself to be preferred before others Luk. 10.33 1. Again the whole Church and Common-wealth is to be preferred even before our selues if there be such a necessity for its better that one member perish then that the whole be destroyed therefore the Primitive Christians sold all they had to relieve the common necessitys 2. We must take care to provide necessaries for ouâ— selves For charity begins at home then for our second selves our wives then for our Parents Contrary reproved Mar. 7.11 12. then for our children and the rest of the family 1 Tim. 5.8 then our spiritual kindred except our kindred in the flesh be godly also and then they are to be preferred Gal. 6.10 1 John 3.17 Rom. 12.13 Mat. 10.41 and 25.40 So David Psal. 16.3 Then our Benefactoâ—s to whom we formerly have been beholding 2 Cor. 8.14 Prov. 18.24 Then to our kindred in the flesh Gen. 29.13 14. Then common friends and neighbours For Prov. 27.10 Better is a neighbour that is near then a brother afar off Then out Countreymen and strangers Lev. 25.35 Rom. 12.13 Hâ—b 13.2 Gen. 18.3 and 19.2 Isa. 58.7 Mat. 25.35 Deut. 15.7 11. Then it must extend to our very enemies Rom. 12.20 2 Kings 6.22 Quest. In what manner may we most conveniently distribute our almes Answ. Almes are either more publick and common or more private and particular First in the former our best course is to follow the Lawes and Customes of our Countrey Secondly for our private almes we may give them to such poor as upon enquiry we have found out to be honest and needy or else to such others as God by a more immediate Providence doth unexpectedlie present to us Quest. What may be thought of giving almes at our doors Answ. It cannot be condemned till the good Lawes made be put in execution for the reformation of this disorder yet with these cautions First the whole stream of our charity must not run that way Secondly we must give to such as are in apparent misery as to the aged decrepid lame blinde c. not to idle vagrants and common beggars and that for these reasons 1. Because they which are truly poor will by this meanes be neglected whilest idle drones devour that which belongs to them 2. Hereby the bold and impudent will often speed better then the modest and shamefast 3. Our almes shall by this meanes be distributed unequally some having all and others none neither can they be fitted to the quantity or quality of their wants 4. Such giving encreaseth the number of idle vagrants encouraâ—ing them to continue in their wicked courses without any feare of God or subjection unto men 5. It crosseth Gods Ordinance who would not have a beggar in Israel Deut. 15.4 Proclaiming both the negligence of Magistrates in not reforming this disorder and the hard-heartednesse of private persons who through the want of mercy and compassion thrust their neighbours into such sinful courses 6. Hereby those excellent Lawes which are made to prevent such disorders are transgressed and so the Christian Magistrate is justly offended Quest. VVhat are we to judge of such almes as are given by men at their death Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed For 1. Either they are done by such as according to their abilities have exercised such charity in their whose lives after their Conversion out of love and obedience to God and mercy towards men Or Secondly out of self-love vain-glory or servile fear by such as have utterly neglected them in their life-time and now think to make satisfaction for their former neglect For the former we are to judge that they proceed from their love to God and their neighbours being not content with what they have done in their life-time but also take care that they be continued even after their death Neither are we to take exceptions though the quantity now given doth exceed all that they have done in their lives seeing herein they deal no otherwise with the poor then with their own children and friends upon whom they bestow more by VVill then ever before they gave them and its just that men should keep the largest part of their goods while they live for their own maintenance giving to the poor what they can conveniently spare and they are very charitable if they design a great part of their estate to religious uses when as themselves shall have no further use of it But for those who wholly neglect works of mercy in their lives and think it sufficient to give something at death they are not absolutely to be condemned lest hereby they take occasion to neglect both Besides these may be after-fruits of their late repentance They are also good to the receivers and for the givers they are better then such as neither do good in life nor death neither can they be taxed for doing them now but because they did them no sooner Which fault that we may avoid Consider 1. That its better and more commendable to give liberally in our life-time making our own hands our Executors and our own
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
unjust getting of goods such should rather be restored to the true owners Luke 19.8 Quale est illud munus quod alter cum gaudio accipit alter cum Lachrymis amittit Aug. Hence will follow 1. That it s not lawful for one partner to give almes out of the common stock without the consent of the other except he set it on his own particular account 2. It s not lawful for him that is indebted more then he is able to pay to give alms seeing he gives not his own but anothers 3. It 's not lawful for a man to give that which he hath borrowed of another or that which is left in pawne with him except in such things where the property is altered with the use as meat money corn c. then we may give when we purpose to make satisfaction by restoring the like to the owner Yet all these cases are to be understood with this exception if the poor â—e but in ordinary want not in extream necessity and danger to perish for want of relief in which case all becomes common through his irresistible necessity Mat. 12.1 3 4. Deut. 23.24 25. Yet even then we must resolve to our utmost to restore to the owner those goods which we have thus employed Quest. What should be the quantity and measure of our almes Answ. This is not particularly determined in Scripture because there are so many circumstances which may alter the case that no certain rule could be given but it s left to Christian prudence to give as occasion is offered more or lesse as he thinks good Hence 2 Cor. 8.7 8. and 9.7 Yet in generall this rule must be observed we must give bountifully not with a niggardly hand 2 Cor. 9.6 Deut. 15.11 Prov. 31.20 2 Cor. 9.5 yet herein respect is to be had to our own ability keeping our cisterns full that our selves may drink of them and setting the overplus to run abroad as Prov. 5.15 16. Act. 11.29 every one according to his ability sent c. 2 Cor. 8.13 14. Yet in cases of extreame necessity we must go beyond our ability 2 Cor. 8.3 So Christ commands Luk. 12.33 and 3.11 Act. 2.45 and 4.34 35. In other cases we may have two coats Joh. 19.23 2 Tim. 4.13 Quest. What rule must be observed in the quality of our alms Answ. We must give to the poor things wholsome cleanly convenient and comfortable for the sustentation of their lives avoiding two extreams 1. Of such as give them such base and sluttish food as a dog will scarce eat Remember therefore that thou relievest not contemptible creatures but those that are of the same nature c. yea in them we lend to the Lord who scorns our refuse Mal. 1.13 we relieve Christ and will we give him swill and swines meat who nourisheth our souls with his precious body and blood 2. Of such as give them superfluous dainties but we must feed them not pamper them with superfluities Christ when he fed the multitude provided not dainties but multiplied the barley loaves and fishes Utantur divites superfluis denâ— paupâ—ribus necessaria Aug. Let the rich enjoy their superfluities and let them relieve the poor with necessaries Quest. What persons ought to give alms Answ. All of any estate when they meet with poorer then themselves but principally its the duty of rich men Luk. 16.9 1 Tim. 6.17 18. 2 Cor. 8.14 1 Joh. 3.17 yet not onely of them For he that hath but a bare competency is to give to them that want necessaries and such as have onely sufficient for nature are bound to give to them who are in present extremity unlesse the like necessity be iminent to themselves For we must love our neighbour as not above our selves Charity begins at home Now that such must give may be proved by Scripture Luk. 3.11 and 11.41 Eph. 4.28 By example The poor widow Mark 12.43 Macedonians 2 Cor. 8.2 Apostles Act. 3.6 Luk. 8.3 with Joh. 12.6 8. It s the way to have our little encreased Prov. 11.24 Luk. 6.38 Besides the alms of the poor though they give little are as acceptable to God as of the rich Deut. 15.11 2 Cor. 8.12 God measures the deed by the will Quantitatem oblationis virtute offerentium determinavit Chrys. As the poor widows gift Quest. What persons may lawfully give almes Answ. None but such as are owners of the things given Hence 1. It s unlawful for servants to give of their Masters goods unless he hath given them leave either in particular or general Or unless in case of extream necessity in the absence of their governours having a purpose to make it known to them resolving to restore out of their own what they have given in case their Governours mislike it 2. It s unlawful for children under the government of their parents or tutors to give almes without the consent of their parents or governors either expressed by words or allowed by the continual custom of the family except it be out of their own allowance 3. It s unlawful fot such as are not of sufficient age or discretion to give almes because they may waste their estates or give to unworthy persons for want of discretion Quest. Whether is it lawful for the wife to give alms without the consent of her husband Answ. In divers cases it is lawful for her to do it As 1. If he be a fool or a madd man and not able himself to mannage his estate 2. When as he is far absent and so his consent cannot be asked especially if she conceive that if her husband were present he would like of her doings 3. When he hath committed the administration of his houshold expences to his wife his heart trusting in her 4. When having a certain allowance made her by her husband she spares somewhat out of it to relieve others 5. When she or her friends for her have before marriage over and above her dowry reserved something to be at her disposal 6. When she gets something by her own labour she may dispose of part of it to charitable uses if the Lawes of the Countrey be not against it 7. If the alms which she gives be but of small value as bread bear cast apparel and such like 8. If her husband be so basely miserable as having much he will part with nothing or if he be so wicked that though he spend much vainly and wickedly yet he will give nothing to those that want or if to any yet not to them that fear God 9. When its a received custom of the Countrey that the wives should give alms to the relief of the poor Object But the propriety of the goods being wholly in the husband its theft in the wife to give any part of them away without the consent of her husband either expressed or implied Answ. If the case be so between man and wife it were good for the woman not to marry Indeed it is granted that as God hath made