an open deniall 9 He accuseth God of Envie and Malice being himself more malicious By a faigned pretence and promise of divine excellency and wisdome he deceived her being himself most remote from divine wisdome 10 The Causes then of our first Fathers fall were the Devill seducing and himself freely and willingly consenting 11 We must not in any case make God to have an hand or beare a part in mans fall because God is good and the authour of nothing but that which is good 12 As God created man at the first so it was his will that he should alwaies have continued And therefore God did not by any secret decree or command force him to fall 13 God is not the authour of that thing whereof he is the punisher and avenger The iniquitie which he punisheth is not of his doing Fulgent lib. 1. ad Monim 14 God gave unto man before his fall a perfect power that hee might have not fallen and an entire will that if he would he might have had no will to fall and further he added a most severe commination of death that so he might have been kept from falling 15 Man was not created that he should have a will to sinne and yet he was set in that libertie that he might have a will but he was also furnished with such light that if he would he might have had no such will 16 For God hath no need of the righteousnesse of the upright and straight or the iniquitie of the crooked and perverse August 11. de Gen. ad lit Cap. 7. 17 No perfection is added unto God by his externall works which are but the prints and footsteps of his inward perfection 18 Incredulitie and unbelief according to the order that Moses hath set down in his description was the first sinne of man 19 As long as the word and faith is retained in the heart there is no proud swelling or lifting up of ones self against God 20 Whatsoever was first for order of internall intention certainly incredulitie was the first sin for order in the act of externall commission 21 Neither had the minde of man being illuminated with such divine light as it was ever turned away from God by pride unlesse first it had made a secession or revolting from the word 22 The Apostle denies that Adam was deceived 1. Tim. 2.14 which wee must understand of the manner and order of being deceived 23 Though wee should grant that Adam was not deceived by another yet he was deceived by himselfe 25 It is an idle question to ask whether of the two sinned more grievously Adam or Eve They sinned both unlike indeed for Sex but alike for Pride Aug. 11. de Gen. ad lit cap. 35. 26 The opening of their eyes which followed immediately upon their fall was nothing else but the sense of their sin and the sting of a terrified conscience 27 They saw that they were naked that is bestripped of the robe of integritie innocencie with which they were invested at their first creation They knew before their fall that they were naked but their nakednesse was such as was neither shamefull nor disgracefull 28 They felt after their fall that their flesh was incited to lust and that the law of their members was shamefully repugnant to the Law of their minde 28 What great darknesse seized upon their understanding presently after their fall it is apparant from hence in that they thought with fig leaves to hide themselves from his sight whose eyes are much clearer then the sunne 29 Fain would they have been concealed from him from whom nothing can be concealed and hide their flesh from his sight who is the beholder of the heart August 11. de Gen. ad lit cap. 34. 30 With their blindnesse of minde there was also joyned the trembling of heart For they were affrighted with the shaking of a leafe who before were delighted with the presence and conference of God 31 They are called before Gods Tribunall or Judgement-seat and before him their cause is examined and so punishment follows close upon their sinne 32 This sinne of our first parents corrupted and putrified the humane nature which was all in them and no part in any other Anselm conc virg cap. 2. 33 Adam was and in him were we all Adam was undone and in him are we all undone Ambros. in cap. 15. Luc. 34 If the parents lands be confiscate their children lose their inheritance 35 From a corrupted root spring forth evil fruits from an impure fountain flow forth filthy waters and of parents which are leprous children also are begotten which are leprous 36 Even so of our first parents being destitute of originall righteousnesse and infected with the pollution of sinne such children are begotten as they themselves that is destitute of righteousnesse and infected with sinne 37 For Adam begat a sonne not after the Image of God but in his own likenesse that is corrupted with sinne 38 The Personall sinne of Adam corrupted his Nature and the corruption of Nature is by carnall generation propagated unto the person of his ofspring 39 Adam sinned not as a private man but as the lump masse and head of all mankinde 40 As his Nature so likewise the corruption of his Nature is propagated unto his posteritie As his sinne so also the guilt which is a consequent of his sinne 41 And this is that which we call Originall sinne which whosoever they be that deny or extenuate they detract exceedingly from the grace of God 42 They which plead so much for Nature are enemies unto Grace 43 Concerning this Originall sin not onely the most cleare oracles of the Holy Ghost beare witnes but also all Actuall sins the grievous weight and burden of divers calamities and death it self and likewise regeneration which is necessarie for all men towards the attainment of eternall life 44 Therefore vain and frivolous is that which is said by Pelagius That sinne came into the world by imitation not by propagation 45 For death which is the wages of sinne raigned even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 46 And we are by nature the children of wrath and not by imitation as the Apostle teacheth Ephes. 2.3 47 This sinne is called Originall not from the originall of the universall nature or the humane nature but from the originall of every person descended from Adam since his fall 48 Moreover it is called Originall in reference to Actuall sinnes whereof it is the common head and fountain 49 As for the quidditie of the thing it is not onely the privation of originall righteousnesse but it is also the position of a vitious qualitie and guilt which is a consequent or follower of them both 50 Hence it is that from ouâ— parents we are damned before we are born Bern. in Med. cap. 2. Col. 1190. 51 Evill concupiscence in which the power and force of originall sinne doth chiefly appeare is
not onely the punishment and cause of sinne but it is also sinne it self 52 For there is in it disobedience and rebellion against the dominion and law of the minde August lib. 5. contra Julian cap. 3. 53 Neither hath the veice of evil concupiscence place in the inferiour faculties of the soul onely but also in the superiour 54 For the will of a man not yet regenerate is prone to evill and to vanities 55 Amongst the works of the flesh these are reckoned Heresies Idolatrie Strife Variance c. Gal. 5.20 56 From whence we may gather evidently That the Flesh is to be taken for the whole man such as he is since the fall without the grace of God and regeneration 57 By Originall sinne the whole nature of man was most intimately and inwardly corrupted But yet we must distinguish between the vice and the very substance of man For the substance of man is the good work of God and Nature 58 Sinne is an evil Adjunct or evil present with me saith S. Paul Rom. 7.21 Therefore it is not any thing consisting or subsisting of it self 59 Men are conceived in sinne Therefore they are not very sinne itself 60 The whole man is the subject of originall sin with all the powers of the soul and members of the body 61 Originall righteousnesse was not onely an equall and just temperament of the body but also a rectitude of all the powers of the soul and an intrinsecall ornament 62 So Originall sinne which succeeded in the place of originall righteousnesse is not any diseased qualitie of body but an infection of all the powers of the soul. 63 For Habit and Privation are to be considered with reference to the same Subject 64 This evil is propagated by carnall generation 65 Therefore Man since the fall is flesh because he is born of flesh John 3.6 He is by nature the childe of wrath Ephes. 2.3 By being born then he contracts sinne for which he becomes the childe of wrath 66 Whosoever therefore are born of parents according to carnall generation are also guilty of originall sinne 67 Therefore even the children of the faithfull and those that are born again bring this originall sinne and pollution with them into this world 68 For it is Regeneration and not Generation that maketh Christians August 3. de peccat merit remiss cap. 9. 69 Men are made and not born Christians Tertull. in Apol. cap. 17. 70 Onely He was born without sinne who without the seed of man was conceived by the Holy Ghost in the wombe of the Virgin 71 He is not infected with the pollution of sinne who was born holy and sanctified from the sanctified wombe of the Virgin 72 To the participation of this priviledge and dignitie that is To be free from Originall sinne we do not admit the blessed Virgin herself 73 We say That the glorious Virgin Mary conceived by the Holy Ghost not That she was conceived by the Holy Ghost We say That a Virgin brought forth not That she was brought forth of a Virgin Bern. Epist. 174. ad Lugdun 74 Some effects of Originall sinne are onely punishments some are both punishments and sinnes 75 Punishments are both Temporall and Eternall as sundry calamities innumerable swarms of diseases temporall death the wrath of God eternall damnation 76 Punishments and sinnes both are evil motions of concupiscence damnable desires of the heart and an heap of actuall sinnes 77 The pravitie of originall sinne draws us headlong into vice Cassiodor in Psalm 118. 78 The number of these actuall sinnes are in respect of us altogether numberlesse For who can understand his errours Psalm 19.12 79 The bloud of Jesus Christ cleanseth all those that beleeve from all sinne both Originall and Actuall 1. John 1.7 80 With which we are sprinkled in Baptisme which is therefore called the holy and saving laver or the washing of regeneration Tit. 3.5 81 Unto which Regeneration Renovation or renewing is added as an inseparable companion though it be not altogether absolute and perfect in this life 82 For if there were a perfect renewing in Baptisme then would not the Apostle say That the inward man is renewed dayly Aug. 2. de peccat merit remiss cap. 7. 83 Knowing therefore the extreme corruption of our nature let us send up our prayers and sighs unto Christ our Physician to renew us every day more and more till at length we be perfectly renewed in the life to come which is eternall CHAP. X. Wherein are contained Theologicall Aphorismes concerning FREE-VVILL That is The Power which is left in man since the fall 1 THe poyson of Originall sin hath quite overrun and inwardly infected all the powers and faculties of man 2 Whereupon there must needs follow great Detriment and Decrement or losse and decay in them all 3 The Powers and Faculties of man are chiefely to be estimated by the Reasonable Soule which was created after the Image of God 4 The Faculties of the Reasonable Soul are two a Mind to know and understand and a Will to elect and choose 5 From the concurse of these two faculties ariseth that which is commonly called Free-will 6 Which is a Facultie both of the Minde and the Will For the arbitrement or judgement is of the Minde and the Freedome or Libertie is of the Will 7 Libertie or Freedome is attributed unto the Will first having a respect unto the Manner of Working which is Free and Voluntarie 8 For it is not compelled or violently carried away by any Externall motion neither doth it work onely by a Naturall instinct but it hath an Internall and Free principle or cause of its owne motion 9 This Libertie is a naturall and essentiall propertie of the Will 10 And therefore it was not lost by the fall 11 For the Will did not cease to be a VVill by reason of the fall 12 This Libertie from coaction or necessitie is called Interior Libertie or Libertie in the Subject 13 Therefore the VVill of man in this respect is alwayes free though not alwayes good August in Enchirid. cap. 30. 14 But yet the will of man is so free that still it must needs acknowledge the all-ruling power of God 15 And therefore it is not free from Law and Obligation 17 For God hath imprinted in the minde of man certain Naturall Motions the light and leading whereof the VVill must follow 17 If it follows them it is free 18 For the True Libertie and Freedome is to serve God and to obey his Law 19 In which sense Tullies saying is very good in his Oration for Cluentius VVe are servants to the Lawes that so we may be freemen 20 Therefore as in respect of Libertie or freedome from coaction man hath allwaies free-will yea since his fall 21 So in respect of Libertie or Freedome from obligation man hath never free-will neither had he before his fall 22 Againe this Libertie or Freedome of the VVill is estimated in respect of the
40 But if righteousnesse come by the Law then is Christ dead in vain Gal. 2.21 41 And if the regenerate do perfectly fulfill the Law why do they pray dayly Forgive us our trespasses according as they are taught by Christ Matth. 6.11 42 If there be no trespasse committed why is forgivenesse required 43 Moses hands are heavy and the yoke of the Law is unsupportable Exod. 17.12 Bern. serm 3. in Cant. 44 Moses face shineth so that we are not able to look on it Exod. 34.29 2. Cor. 3.13 45 Moses is of a slow tongue his words are harsh we cannot heare and obey them Exod. 4.10 46 The Tables of the commandments are of stone Exod. 24.12 They break our hearts in pieces but they do not cure them 47 It was not Moses but Joshua that brought the children of Israel into the promised land It is Christ and not Moses that leadeth us unto eternall life 48 The Law is the Hammer of Death the flashing of Hell and the Thunderbolt of Gods vengeance 49 This profit the Law brings with it That it convinceth a man of his infirmitie and weaknesse and compelleth him to sue unto Christ for the medicine and remedie of grace to strengthen him August Epist. 200. ad Asell 50 Let us therefore learne to know the voyce of the Law that so we may come to know the comfortable voyce of Christ our Shepherd 51 Whatsoever sheweth unto us sinne vengeance and death it is in the place and steed of the Law and doth the office of the Law whether it be in the Old Testament or in the New 52 We must not therefore appropriate the Law to the Old Testament and the Gospell to the New 53 There was indeed a solemne promulgation of the Law made in the Old Testament and of the Gospell in the New 54 But yet the Doctrine as well of the Law as of the Gospell sounded in both Testaments 55 Neither in the New Testament onely but also in the Old come we to the knowledge of sin by the Law and the abolishing of sin by Christ. 56 The Ceremoniall and Judiciall Lawes in the Old Testament are abrogated 57 For the Ceremoniall were but Shadowes and Types of Christ and therefore at the coming of Christ they expired 58 The Judiciall were fitted for the Common Wealth of the Jews which God would have to be kept within such bounds untill the coming of Christ. 59 But yet the Ceremoniall and Judiciall Laws are so abrogated that whatsoever in them is Morall still abideth 60 And the Mosaicall Ceremonies by an Allegoricall exposition may be fitted to serve for our edification 61 So much of the Law in Generall Now we are to make enquirie in Speciall concerning the Decalogue or the Ten Commandments and concerning Images 62 The Number of the Commandements is certaine but the Order of them is not so certaine 63 As concerning their Order then it is but a matter of question and not a matter of faith 64 We must not therefore move unnecessarie stirres and contentions about it to the disturbing of the peace of the Church neither must we suffer our Christian Libertie in such things to be captivated by our adversaries 65 Christian Libertie admitteth of Historicall Images But as for Idolatrous Superstitious and Lascivious them the Law of God abolisheth And as for such as truely cause Scandall Charitie taketh them away 66 As often therefore as there accreweth unto them an opinion of worship insomuch that divine honour is given unto them or that they are thought to have in them any peculiar sanctitie or that men imagine that God is so tyed unto them that he is there present in a more peculiar manner and heareth mens prayers more effectually there then elsewhere The use of them is no longer indifferent 67 Neither yet doe I commend the saying of that Greek Pelusiote in the seventh Synod to this purpose That A temple unles it were adorned with Statues images and pictures was nothing worth and not to be regarded 68 For my part I like not the multitude of sumptuous and costly images For feare lest it come to passe as Bernard complaineth that whilst the Church shines gloriously in the wals it looke pitifully in the poore lest whilst the stones are covered with gold the children starve for want of clothing and whilest rich mens eyes are pleased poore mens purses be exhausted 69 As therefore in other things which we call indifferent so also in this there is a Christian prudence required that we give no scandall to ouâ— weake brethren by the unseasonable use thereof neither yet must we give place to those Which come in privily to spie out our libertie which we have in Christ Jesus that they may bring us into bondage Gal. 2.4 70 He which heretofore wrote his Law in tables of stone with his own finger write them likewise in our hearts by his Holy Spirit CHAP. XII Wherein are contained Theologicall Aphorismes concerning the GOSPELL 1 THe Gospell is Parallell to the Law 2 The Doctrines of both have a celestiall Originall 3 In both there is life eternall promised but in a different manner 4 In the Law it is promised to those that performe perfect obedience but in the Gospell it is promised to those that truely beleeve on Christ. 5 The Doctrines of both are to be propounded unto us in the Church 6 For both of them are of necessarie use in the conversion of man 7 Both of them are most nearely joyned together in the heart and practise of a Christian man 8 But yet they are so conjoyned that notwithstanding they are accurately to be distinguished 9 For if we either take quite away or else weaken the difference which is between them we pull downe the very Tower or Pillar of Christianitie 10 Neither yet must we make them so contrarie the one to the other as that the one should destroy the other 11 For The Law is not against the promises of God Gal. 3.21 12 But The Law is established through faith Rom. 3.31 13 What the Law requireth of us that hath Christ fulfilled for us as it is declared unto us in the Gospell 14 For Christ is the end and fulfilling of the Law for righteousnessâ— to every one that beleeveth Rom. 10.4 15 The righteousnesse of the Law is fulfilled in us by Christ. Rom. 8.4 16 Moreover Faith kindled in our hearts by the Holy Spirit through the voice of the Gospell worketh by love Galat. 5.6 17 And Love is the summe or fulfilling of the Law Rom. 13.10 18 And thus the Law is written in our hearts Jerem. 31.33 19 But yet this love is not perfect in this Life 20 And therefore we cannot perfectly fulfill the Law 21 Our Obedience here is but Inchoate or begun it shall be complete and consummate in the Life to come 22 The Gospell according to the Etymologie of the Greeke name inâ—erpreted signifieth a good message or good tidings 23 For it brings unto us the good â—idings
administer Justice and Judgement 20 By Justice we understand externall obedience to both Tables of the commandments 21 For it is the Magistrates charge and care to see that both the Tables of the commandments be kept and observed as farre as it concernes Externall Discipline 22 He may and must hinder false and blasphemous opinions from being spread abroad He may and must punish those which are seducers of Soules especially such as are seditious He may and must hinder the profanation of the Sabbath 23 But yet he must not take upon him authoritie and power over the Consciences of men whereof God onely is King 24 Therefore neither must the Magistrate compell the Subjects to any false religion neither must the Subjects obey if he goes about to compell them 25 Unto the Administration of Justice there belongeth also the power of making Civill Lawes to be the determination of the Law of nature 26 For Christian Commonwealths are not simply tyed and bound to the Judiciall Lawes of Moses 27 Unto the same also belong Contracts which are to be moderated by Charitie Equitie From whence it is easily gathered what we may determine in the question about Vsurie 28 The Scripture simply forbiddeth Vsurie But what be Contracts of Vsurie that we must learne from the end of the Law which is Charitie and from the description of the Prohibition as also from the incorrupt judgement of the prudent 29 By the name of Judgement forementioned we understand the defending of the good and the punishing of those which do that which is evill Rom. 13.4 30 To which end and purpose were judiciall Lawes invented for the hearing judging both Civill and Criminall causes 31 Therefore a Christian man is not forbidden to go to Law so he do it in a lawfull manner 32 The Punishment which the Magistrate inflicteth upon the transgressours of the Lawes and the troublers of humane societie must be Correspondent to the Fault committed 33 For it is not free for the Magistrate at his pleasure to let delinquents and offenders especially such as are in any enormous crime escape and go unpunished 34 Yet sometimes Equitie and Moderation of the rigour of the Law is to be used but still with a respect unto the Delinquent or Offender and the Offence it self 35 As Extreme rigour of the Law is sometimes Extreme injuries So likewise Extreme indulgence and remissenesse doth Dull the Edge of the Law and much diminish the power and authoritie of the Magistrate 36 Here a question is moved about Heresie Theft and Adulterie Whether the Punishment thereof ought to be Capitall 37 Whosoever doth maintaine an Heresie Privately or else doth spread it abroad but not seditiously we deny that such a one is to be put to death 38 Other wayes of sowing and spreading abroad heresies we leave unto the Magistrate to punish 39 To say that the punishment of simple Theft especially if it be but of a light and petty matter ought to be Capitall that 's very hard 40 Yet we do not mislike that the rigour of the Law should be executed upon such as are common robbers breakers into houses and such as have often escaped for stealing and yet steal againe 41 The Law of God hath adjudged Adulterie to be punished with death 42 In the time of Warre let the Magistrate be mindfull of his office and duty that he wages Warre lawfully 43 For neither is the Magistrate forbidden to Denounce Warre nor the Subjects to take up armes If the Warre be Lawfull 44 The Conditions of a Lawfull Warre are these That it be undertaken upon Authoritie of superious upon a good Cause and with a good Intention Thom. 2.2 q. 40. 45 Warre is not warre but robberie if it be undertaken without lawfull Authoritie of him that denounceth it 46 The Just causes of warre are Three Either Just defence or Just Punishment or Recovering what is unjustly taken away 47 There must also be added an Intention of a fit and convenient end The Will must be for Peace and Warre is not to be undertaken but upon necessitie The End of going to Warre is or ought to be the procuring of Peace August Epist. 205. 48 To a right Intention we referre also the Lawfull manner of waging warre 49 It was worthily spoke by Aurelianus to a certaine Tribune of Souldiers If thou wilt be a Tribune if thou wilt live hold thy Souldiers in that they coÌ„mit no outrages Let none of them stâ—ale an hen take away another mans sheepe pull of a grape â—read down the standing corn exact oyle salt or wood but let them be content with their owne wages If they go a forraging and boothaling let them do it in their enemies countrie and not in the countrie of their friends and allyes 50 For it can never be hoped that those souldiers should be prosperous in warlike enterprises and feats of armes which at their departure carry away with them curses and teares for their Viaticum to feed upon by the way Gregor lib. 6. Histor. cap. 12. 51 Let them try their strength against their enemies But even against them let the stratagems of warre which they use be lawfull 52 But yet it behooves a Magistrate to try all courses before he goes to warre For he may not do it but when the extreme necessity of the commonwealth calls for it As Physicians are wont to do when other remedies will not serve at length to come to searing and lancing 53 As in playing at Dice when mony is laid once at stake it is a question upon the cast whose it shall be So is it in warre The chance is doubtfull what the event will be it is uncertain The king and the countrie lies at stake 54 The other part of the Politicall order or Civill state is made up by the Subjects which are Relatively opposed to the Magistrates 55 And they are either meere Subjects or else they are joyned also in some power 56 The Subjects owe unto their Magistrates honour fear fidelitie obedience tribute and prayers for them 57 This honour must be performed in heart and minde in mouth and word in work and deed 58 We must look upon the Magistrates as the ordinance of God neither must we detract from them with a black moâ—th nor deny unto them outward reverence 59 The Obedience which is to be performed hath certain bounds and limits For those Subjects which also themselves are joyned in some power may inhibit the Magistrates from usurping too much power and authoritie over them 60 Yea those also which are meerly Subjects are not bound to obey the Magistrates in all things that is If they shall command any thing against pietie and honestie 61 Subjects are to fear their own Kings For they have rule and authoritie over them But Kings also must fear God For his kingdome ruleth over all Psalme 103.19 62 We must Fear God rather then Man God whose commands are alwaies just rather then Man commanding that which is
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 Line 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 counsell which 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 sundrie causes which are to be judged in the Consistories by godly learned and prudent men 54 In generall we say that Refusalls may be made for more causes and reasons then Divorces may 55 For many things may hinder Matrimonie to be contracted which cannot dissolve it when it is contracted 56 Matrimonie is dissolved by Death and by Adulterie 57 By Adulterie the very Knot of Matrimonie is dissolved insomuch that the party innocent may marrie againe 58 Jerom thinks that the Adulteresse may not be retained Augugustine thinks that she may not be dismissed and put away But we go in a middle way 59 If one partie 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 Adulterie 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 shewes that no true Matrimonie went before 63 It is proved by this Argument Because that Inhabilitie hapning 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 beare it 70 Therefore it is free for all to marrie But as for those that burne 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 without Virginitie of Minde is but Hypocriticall 74 Which is not to be compared with Holy Wedlock but is to be put farre after it 75 It profits nothing to keep the Body Impolluted without and to have the Minde Fuming and Flaming with lusts within 76 What doth it profit to have the Flesh sound and the Minde 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 Minde 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 containe themselves would not give up their names to Virginitie and vow to live a single life It is a sumptuous tower and a great word which all cannot receive Bern. Serm. ad Cler. 81 I know no woman and yet 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 evill man useth neither Wedlock nor Virginitie well 83 Christ who is the Bridegroome of the Church be present by his grace with all those that are married that they may leade 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 Eternall TORMENT WE have seen the estate of Christs Church Militant here on Earth It remains now that we lift up our mindes and elevate our thoughts to the consideration of the Church Triumphant 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 truely so called 3 After Death follows the Judgement whose Forerunner is the Vniversall 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 unto the resurrection of life and they that have done evill 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 Soule 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 and 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 Soule 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 is not the dissolution and reduction of