marrie one another 42 But between the Wife and the Kindred of the Husband as also between the Husband and the Kindred of the Wife there is such Affinitie that they may not marry one another 43 Therefore according to the Constitutions of all Lawes in a right Line Prohibition extends it self Infinitely 44 In a Collaterall â—ine by the Provinciall Lawes Prohibition is extended to the Third degree 45 And it respects not onely Consanguinitie but also Affinitie 46 And it is good counsel vvhich is given by Ictus That in joyning together in matrimonie we are not onely to consider what is Lawfull but also what is Honest 47 The Principall end of marriage is the propagation of mankind and of the Church consequently 48 The Lesse-Principall ends are That the Man and the Wife may be mutuall and faithfull helps the one to the other and that they may be a Type of Christ and his Church 49 The Accidentall end is The avoiding of fornication 50 For what before the fall was instituted for an Office or Duty after the fall became an Help or Remedie 51 Before Matrimonie not without good reason there must go Betrothing 52 Which is the Promise of future Marriage 53 After Betrothing there may be a Separation for sundry causesâ— vvhich are to be judged in the Consistories by godly learned and prudent men 54 In generall we say that Refusals may be made for more causes and reasons then Divorces may 55 For many things may hinder Matrimonie to be contracted vvhich cannot dissolve it vvhen it is contracted 56 Matrimonie is dissolved by Death and by Adulterie 57 By Adultery the very Knot of Matrimonie is dissolved insomuch that the party innocent may marrie again 58 Hierome thinks that the Adulteresse may not be retained Augustine thinks that she may not be dismissed and put away But we go in a middle vvay 59 If one party forsake the other and go away out of malice the Magistrate doth well in providing and taking care for the partie innocent 60 But still we must remember Christs Exclusive That there is no other just Cause of Divorce but onely Adultery 61 A Statute speaking Exceptively is not extended to other causes Bald. Lib. 28. C. de Adult 62 Inhabilitie of body for the use of Matrimonie doth not make a Divorce but it shevves that no true Matrimony vvent before 63 It is proved by this Argument Because that Inhabilitie happening after marriage doth not admit of a Divorce 64 We may judge the like concerning any errour in the Substantialls 65 Violence is counted equall to Desertion 66 That Matrimonie is to be dissolved for Heresie we do not hold neither do we grant it 67 Virginitie is Subordinate to Wedlock for chastitie in both states is pleasing unto God 68 The Apostle preferres Virginitie before Wedlock to wit in idoneous and fit persons which have the Gift of Continencie not absolutely but in some respect by reason of troubles which follow those that are married and the circumstances of times 69 The yoke of Virginitie is not to be imposed upon any against their wills for all are not able to bear it 70 Therefore it is free for all to marrie But as for those that burn it is necessarie 71 If the Spirit voluntarily make thee a Virgin then art thou a Virgin indeed There is no need of a Vow or any Coaction 72 If thou art a Virgin upon Coaction before God thou art no Virgin neither doth thy Vow profit thee 73 Virginitie of Body vvithout Virginitie of Mind is but Hypocriticall 74 Which is not to be compared vvith Holy Wedlock but is to be put farre after it 75 It profits nothing to keep the Body Impolluted without and to have the Mind Fuming and Flaming with lusts within 76 What doth it profit to have the Flesh sound and the Mind corrupted 77 And yet what one of a thousand is there of those that Vow Virginitie which keeps his body altogether impolluted 78 But certainly there is not any that hath his Mind free from the burning of lust within 79 Paul himself that great Apostle would here make no Law nor cast a snare upon any man 80 It were to be wished therefore that they which cannot contain themselves would not give up their naâ—â— to Virginitie and vow to live a single life It is a sumptuous â—ower and â— great word which all cannot receive Bern. Serm. ad Cler. 81 I know no woman and yeâ— I am no Virgin Cassianus cites this saying out of Basil Lib. 6. de Spir. fornic 82 A good man useth Wedlock well But an evil man useth neither Wedlock nor Virginitie well 83 Christ who is the Bridegroom of the Church be present by his grace with all those that are married that they may lead a godly life and vouchsafe at length to bring us all unto the celestiall-Marriage Amen CHAP. XXIII ¶ Wherein are contained Theologicall Aphorismes concerning the foure last things Death the Resurrection the Judgement and the Place either of Eternall Joy or of Eternall Torment WE have seen the estate of Christs Church Militant here on Earth It remains now that we lift up our minds and elevate our thoughts to the consideration of the Church Trâ—umphant in the Heavens 2 The Passage of the godly out of the Militant Church into the Church Triumphant is by the gate of Death In which consideration Gregorie Nyssen in his oration concerning Death wittily compareth it to a Midwife which brings us forth into another world unto a life truly so called 3 After Death follows the Judgement whose Forerunner is the Universall Resurrection It is appointed unto all men once to die but after this follows the Judgement Hebr. 9.27 4 They that have done good shall come forth into the resurrection of life and they that have done evil unto the resurrection of damnation John 5.29 5 Foure things there are which are called a mans last the consideration whereof should never depart out of our memorie and these are they Death the Resurrection the Judgement and the Eternall Mansion and habitation of the godly in Heaven and the damned in Hell 6 By the name of Death here we understand not the continuall Miseries of this present life 1. Cor. 15.31 Nor the Death of the Soul in trespasses and sinnes Ephes 2.5 Nor that Blessed Death by which being dead unto sinne that is freed and delivered from the dominion thereof so from damnation we live unto God Rom. 6.2 Nor that Eternall Death or second death of the damned Revel 2.11 7 But we understand the Death of the Body which is the separation of Soul from Body the privation of carnall life and the passing away of the little World 8 He that Dies unto Vices before he dies the Death of the Body doth not die an Eternall Death when he dies the Death of the Body Sphinx Phil. Cap. 36. 9 By the gate of Sinne Death entred into the World and so passed upon all men Rom. 5.12 10 Which Death
that they digresse from the opinion of their predecessors for they held the Essentiall conversion of the Bread and Wine into the Body and Bloud of Christ they do also involve and intangle themselves in very great difficulties 40 For whosoever saith that one substance is converted into another when it onely succeeds in the place thereof he abuseth names 41 Who ever said that Nothing vvas transubstantiated into Heaven or that the Day is transubstantiated into Night 42 But if the Body of Christ is made of the Bread after the same manner as Wine vvas made of Water it followes That the Essence of the Bread is converted into the Body of Christ that the accidents of the Bread do perish that the Masse-Priests by the same power do turn the Bread into the Body of Christ as Christ turned the Water into Wine And so they become the Creatours of their Creatour and Makers of their Maker Stella Clericorum 43 It vvas a Sacrament that Christ vvould institute and not a New creation It was the Communion of his Body and Bloud by the externall Elements of Bread and Wine that Christ would institute and not the Transubstantiating of them into an heavenly matter 44 And that it may appear hovv little or no foundation there is for Transubstantiation in these Words of Christ This is my Body We vvill pasâ— by all others and heare onely vvâ—â— Biel the Compiler of School-Divinâ—tie saith concerning this matter 45 Thus saith he Lib. 4. Sent. Diâ— 11. q. 1. Art 3. Dub. 1. All Affirmatiâ—â— Propositions in which the Terms sâ—â—nifying Bread and Wine are put intâ— Nominative case are false As Breaâ— is the Body of Christ That which Bread is was shall or can be the Bâ—dy of Christ. He disputes upon thâ— Hypothesis of Transubstantiation Again Those Propositions are trâ—â— in which the Term à Quo or From whence that is the Bread and thâ— Wine is expressed by the Ablative câ—â— with a Preposition Ex or De Of â—â— From or the Term ad Quem or Whereunto that is the Body and Blouâ— of Christ is expressed by the Accusâ—tive case with a Preposition So the these Propositions if they be foundinâ— Scripture are true Of Bread is madâ— the Body of Christ Of Wine is made thâ— Bloud of Christ and these likevvise aâ— true if they be found in Scripture Bread is changed converted or Transubstantiated into the body of Chrisâ— c. So saith Biel. 46 Therefore down falls all their work vvhich for the rearing up of their tower of Transubstantiation they build upon these vvords of Christ For there is not any place to be found in Scripture vvhere Christ saith Of this bread is made my Body Of this Wine is made my Bloud 47 Upon their Transubstantiation â—he superstructure is The Reposition or laying up Circumgestation or carryâ—ng about Adoration or worshipping of the externall Elements Therefore we may passe the same judgement upon them 48 The second Sacramentall action â—s the Distribution before which goes Fraction or breaking of the â—read 50 Whether the bread be broke before the blessing or after it matters not much if so be that it be distriâ—uted 51 For the breaking of the bread â—oth not constitute a peculiar Sacramentall act but it is an act of the Minister preparing it to be distribuâ—ed 52 Again It neither addes to nor â—akes from the integrity and perfection of the Sacrament whether the externall Elements of bread and wine be given into the hands or put into the mouthes of the Communicants 53 For we are alwaies to distinguish between the Thing and the Manner of the thing Giving and the Manner of giving 54 The Third Sacramentall action is eating and drinking which hath not respect unto the bread onely and apart or to the vvine onely and apart but unto that Bread which is the communion of the Body of Christ and to that Wine vvhich is the communion of the Bloud of Christ 1. Cor. 10.16 55 This eating is neither merely naturall nor merely spirituall but Sacramentall depending on the Sacramentall union of the bread and body of Christ 56 As therefore the Sacramentall union by which in the true and lavvfull use the body of Christ is united vvith the bread and the bloud of Christ is united with the vvine So also the Sacramentall eating and drinking depends on the institution of Christ vvho is true and omnipotent but it cannot be comprehended by humane reason neither must it curiously be searched into 57 If then thou opposest the spirituall eating to the naturall carnall physicall locall and Capernaiticall then rightly do vve say that the eating of the body of Christ with the bread is spirituall 58 But if by spirituall eating thou understandest that vvhereof John speaketh in the sixth chapter that appertaineth to the fruit of the Supper and therefore undoubtedly not to the essence thereof 59 The end of the Holy Supper is set down in these vvords of Christ Do this in remembrance of me 1. Cor. 11.24 60 Which remembrance hath respect unto the words foregoing to vvit How that body is eaten in the Supper vvhich was delivered to death for us and that bloud is drunk which on the altar of the crosse was poured forth for our sinnes 61 From vvhence it appeareth that the primary and principall end of the Holy Supper is the confirming of our faith 62 Which comprehendeth in it these fruits That in the true and saving use of the Holy Supper the promise of the forgivenesse of sinnes is sealed unto us That the grace received in Baptisme â— confirmed in us That the covenant of friendship and reconciliation between God and Man is renevved in us That vve are again ingrafted into Christ and That vve are fed vvith incorruptible food by faith unto everlasting life 63 To speak all in few vvords These taken and drunk by us make Christ to abide in us and us in him Hilar. El de Trinit 64 The bread in the Eucharist is called by Ignatius The Medicine of immortalitie and an Antidote against the poison of sinne By Basil it is called The viaticum or viand of eternall life and an Apologie which is well accepted before the judgement-seat of God By Damascen it is called The pledge of the kingdome and the life to come 65 Lesse-principall ends we may reckon up many For by the use of this Sacrament we approue unto God our Obedience unto Christ our Thankfull remembrance of his great benefit unto Men our Repentance our Consent in doctrine and our earnest studie and desire after Love and Charitie 66 But that this mystery is either a Propitiatorie or Impetratorie sacrifice this vve utterly deny 67 For there is but one Priest of the New Testament one Propitiatorie sacrifice one oblation 68 Unto the use of the Holy Supper are to be admitted onely Christians and such Christians as can trie and examine themselves 1. Cor. 11.28 69 From hence is to be understood what we may judge of notorious sinners vvhich vvill not
is not the dissolution and reduction of the Soul into nothing but the departing of the Soul out of the House of the Body The Soul cannot be destroyed Matth. 10.28 11 The Scripture maketh mention but of two receptacles of Souls separated from their bodies The one of the godly the other of the wicked 12 Away then with Purgatorie away with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or night and sleeping of Souls between the Day of Death and the Day of Judgement Away with Pythagorus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transmigration of Souls away with Apparitions of Souls 13 For there is no middle place where one can be ouâ— of Punishment if he be not in the Kingdome no place where one can be out of the Devils company if he hath not Fellowship with Christ August de Pecc Mer. Remiss Cap. 2. 14 Before the Vniversall Resurrection the greater world shall passe away and after that shall follow the Vniversall Judgement 15 Many of the ancients were of opinion that the World should passe away by the Change of Qualitie onely and not by the Abolition of Substance 16 But the Scripture useth words very Emphaticall Heaven and Earth shall passe away Matth. 24.35 Luke 22.33 17 The Key which is to open our Graves and the Pledge of our Resurrection is the Resurrection of Christ our Head 18 The Resurrection of our bodies is confirmed by manifest Testimonies of the Holy Spirit in the Scripture and they are often repeated 19 The Preludes or â—orerunners of our Resurrection are the particular examples of those which were raised up again to life in the Old and New Testament whom Tertullian calls the Candidates of immortality 20 Man was at the first both in Body and Soul created for immortalitie The Body is the Souls instrument by which it worketh in actions good or bad The body of the godly is the Temple of the Holy Ghost Yea our bodies are fed with the quickning Body and Bloud of Christ And how then can they alwayes remain in the Grave 21 God is the Authour of our Resurrection But Christ is the Finisher thereof in and with his humane nature assumed 22 Not onely all flesh but even the same flesh that was shall be raised up again 23 Their change in a moment which shall be found alive upon Earth at the last day shall be to them in stead of Death and Resurrection from the dead 24 Neither shall Christ onely raise us up but he shall be also our Judge John 5.27 The Father hath given him authoritie to execute Judgement 25 Christ when he cometh to judge the world shall appear in the same nature which he united unto himself by his Incarnation That flesh shall sit and judge which stood before the Judge That flesh shall judge which was it self formerly judged 26 This Universall Judgement Gods Truth and Justice do require 27 The exact Form Manner and Proceeding in Judgement at the last day Experience it self will then better teach then any humane understanding can now conceive 28 Let us whilest we are hereâ— pray unto God with sighs and grones to be delivered from the Sentence of Condemnation in that day Let us now heare the Voice of Invitation that then we may heare the Voice of Consolation 29 After Sentence is once passed immediately follows Execution Then shall they which are set at the right hand of the Judge enter into Life everlasting and they which are on the left shall be cast into Everlasting fire Matth. 25.34.41 30 The Blessednesse of eternall Life comprehendeth in it the Privation and Absence of all Evil and the Presence and Fruition of all Good 31 We shall be Freed and delivereâ— from all Sinne and from all Punishmenâ— due unto sinne 32 Our vile Body shall be fashionâ— like unto Christ his glorious Body Philip. 3.21 But there shall be greaâ— difference in glorie 33 We shall see God Without end we shall Love him alwayes Withouâ— loathing and praise him evermoâ—â— Without being wearied August 22. â— Civit. Dei cap. 30. 34 Vision shall succeed in the plaâ— of Faith Fruition in the place of Hopâ— and Charitie here onely Inchoate shaâ— be there Consummate 35 God shall be fulnesse of Lighâ— to the Vnderstanding superabundanâ—â— of Peace to the Will and continuanâ— of Eternitie to the Memorie Berâ— Serm. 11. Super Cant. Col. 519. 36 The Saints shall Rejoyce for thâ— Pleasantnesse of Place which they shaâ—â— possesse for the sweet Company wiâ—â— whom they shall reigne for the Gloâ—â— of their Bodies which they shall puâ— on for the World which they have contemned and for Hell which they have escaped Bonavent in Diaet Cap. 50. 37 Let us then Pant and Breath for earnest desire after that Life whose King is the Trinitie whose Law is Charitie and whose Measure is Eternitie 38 Neither shall our Being be subject unto Death nor our Knowledge unto Errour nor our Love unto Offense Sphinx Phil. pag. 5. 39 We shall see God face to face we shall heare him speak immediately unto us 40 The Elect shall have Wisdome in the highest degree Righteousnesse in full perfection Joy which is everlasting and shall Sing siaise and Glory unto God without end 41 All the Elect Salvation shall see But Glory in a different degree 42 It hath not at any time entred into the heart of man to conceive what glory God hath prepared for his Elect. 1. Cor. 2.9 And if his Heart is not able to conceive it much lesse is his Tongue able to expresse it 43 To the Eternall Life of the blessed is opposed the Eternall Death of the damned which in the Revelation is called the Second Death 44 The life of the damned shall be to be alwayes dying and the death oâ— the damned to be alwayes living Iâ— it be life why doth it kill and if iâ— be death why doth it endure 45 The damned shall so live thaâ— they shall be alwayes dying and so diâ— that they shall be alwayes living Bern. in Med. Devot Cap. 3. Col. 193. 46 In the Flesh shall they be tormenâ—ed with Fire and in the Soul with tâ—â— Worm of Conscience Ibid. 47 It is the Eternitie of the Punishments which beyond all measure iâ—creaseth their torments laying upon them a weight unsupportable 48 For to be tormented without end this is that which goes beyond all the bounds of desperation Isidor Clâ—â— Orat. 12. 49 Grievous is the Torment of the damned for the Bitternesse of the Punishments But it is more grievous for the Diversitie of the Punishments Buâ— most grievous for the Eternitie of tâ—â— Punishments Dionys in 18 Apocalyps fol. 301. 50 The Gate shall be shut upon them Matth. 25.10 Understand the Gate of Indulgence the Gate of Mercie the Gate of Hope the Gate of Consolation and the Gate of Good Works 51 To be for ever deprived of the beatificall vision of God goes beyond all the Punishments in Hell 52 Being squeezed under the unsupportable weight of Punishments they shall wish they had no being but it shall be all in vain They shall desire to die but death shall flee from them Revel 9.6 53 They shall â—ore for the very disquietnesse of heart they shall rage for madnesse and gnash their â—eeth There shall be weeping for grief and gnashing of teeth for madnesse Bern. Ser. 8. in Psal 91. 54 Of all which some have a tast even in this Life 55 The Companie of the Devils and the Qualitie of the Place do exceedingly increase the Torments of the Damned 56 Neither shall the Forments of the Damned be onely Eternall but they shall also be Without all intermission at any time The smoke of their Torments ascendeth up for ever and ever Revel 14.11 57 As in Heaven one is more glorious then another So likewise in Helâ— one shall be more miserable then another August in Enchirid. Cap. 3. 58 We are very curious to know where Hell is But we are not so careâ— full to learn how we may escape itâ— Our thoughts were better spent in meditating upon it 59 When we sit down to eat and drink and when we rise from table again when we lie down to sleep and when we rise up again at all times and in all places it is very good to think upon Hell 60 For To think upon Hell preserves a man from falling into it Chrysost Hom. 44 in Matth. 61 Dost thou think to quench the flames of Hell by not speaking of itâ— or Dost thou think thou kindlest the flame thereof by speaking of it Whether thou speakest of it or no the flame is alwayes there alike Idâ—â— in Homil. 2. in 2. Thess 62 He deliver us from eternall death who himself died for us He bring us unto eternall Life who himself is the Prince of Life blessed for ever To whom with the Father and the Holy Spirit be all honour and glory World without end Amen FINIS