with God 74 The Holy Ghost without us worketh in us to will that which is good And when we will and will after such and such a manner it is he that worketh together with us to enable us to work 75 For the children of God are so moved to working that they also have a part in the working August de corrept grat cap. 2. 76 This may be called Libertie or freedome from the service of sin For where there is the Spirit of God regenerating and illuminating a man there is Libertie or freedome 2. Cor. 3.17 77 But yet that Libertie or freedome of the Will being freed standeth still in need of the aid and guidance of the Holy Ghost 78 For seeing that even in the regenerate the flesh lusteth against the spirit and the spirit against the flesh Gal. 5.17 Therefore they are not fully free from all sinne 79 In the spirit of the regenerate there is a free servitude and in the flesh of the regenerate there is a servile freedome 80 In the other life at length the regenerate shall obtain full and plenarie libertie or freedome of will by which they shall be freed not onely from the service of sinne but also from all manner of sinne from all miserie and from all fear of falling 81 Which may be called a Libertie or freedome from sinne and muâ—abilitie 82 By which they shall not onely not sinne nor onely have power not to sinne but also have no power to sinne at all To that Libertie freedome Christ bring us who is the authour of our Libertie and freedome CHAP. XI Wherein are contained Theologicall Aphorismes concerning the LAVV. 1 THe Word and the Sacraments serve for the repairing of man being soveraign Antidotes and preservatives against the poyson of sinne and our spirituall diseases 2 The Word is reduced to two chief heads the Law and the Gospell 3 By the Law we come to the knowledge of our diseases and by the Gospell we are directed to our Physician 4 For the Law was given by Moses but Grace and truth by Jesus Christ. John 1.17 5 The Law which was given by Moses is divided into the Morall the Judiciall and the Ceremoniall 6 The Morall Law was onely repeated by Moses by a solemn promulgation for it was at first ingraven in the heart of man 7 And it is the Glasse of Gods Eternall justice The glasse of Natures perfection such as it was before the fall The glasse of Sinne and the inward corruption of Nature since the fall The glasse of Obedience which the regenerate are to perform and The glasse of Perfection which shall follow in the life to come 8 They which would have this Law to be thrust out of the Church deserve themselves to be thrust out of the Church 9 For they gainsay Christ who began his preaching from the expounding of the Law Matth. 5.6 7. 10 They gainsay the Apostles who preached Repentance and Remission of sinnes in the name of Christ. 11 The Law is indeed a Glasse to behold Sinne but it is not a remedie to cure sinne 12 But yet unlesse we first come to a sight of our sinne we can have no desire or will to seek for a remedie 13 For They that be whole need not a Physician Matth. 9.12 that is They that think themselves to be whole for indeed all men are not onely sick but even dead in their sinnes 14 The Law was given that we should seek for Grace August dâ— Spir. lit cap. 15. 15 What the Law commands Faith obtains Idem Homil. 29. in Joan. 16 By the Law sinne is made known unto us and by Faith it is abolished Ambros. in 3. cap. Rom. 17 And therefore the ministerie of death was in this regard necessarie that we might desire and seek for life in Christ. 18 God poureth not the oyl of of Mercie but into the vessell of an humble and contrite heart Bern. serm 3. in Annunâ— Col. 113. 19 God doth not pardon unlesse thou dost first acknowledge thy sinnes neither doth he cover them unlesse thou dost first lay them open neither doth he send comfort unlesse thou beest first grieved for them 20 The Law is the perfect way to Eternall life but it was weak through the flesh Rom. 8.3 And therefore it is not available for us unto Eternall life 21 The Law is spirituall It requires intire obedience of body of soul and spirit inward and outward throughout all the parts of our life It requires that our thoughts words and deeds be spirituall It requires soundnesse and perfection of Nature every way 22 But we are carnall Rom. 7.14 We are born flesh of flesh John 3.6 Neither are we altogether freed from the old flesh in this life 23 Therefore we cannot fulfill the Law in this life 24 There is no man that sinneth not 1. Kings 8.46 Now we know that To sinne and To fulfill the Law these are contrarie the one to the other Therefore there is no man that can fulfill the Law 25 That every mouth may be stopped and all the world may become guilty before God Rom. 3.22 26 God by the word of the Law hath concluded all under sin Rom. 11.32 Galat. 3.19 27 The Rule of the Affirmative precepts or commandments is thaâ— First Of the loving and fearing God above all things 28 The Rule of the Negativâ— precepts or commandments is that Last Of not coveting August de perfect just 29 Therefore the Affirmative precepts or commandments are not satisfied or fulfilled by the love and fear of God begunne in us in any kinde whatsoever 30 Neither are the Negative precepts or commandments satisfied or fulfilled by our abstaining from outward offences in any kinde whatsoever 31 Though we should begin our outward obedience in never so great a measure and eschew outward offences yet still we should fail in the first and last commandments 32 Therefore in the Decalogue or Ten Commandments there is expresse mention made of the outward and grosser offences that the minde of man may conceive by the judgement of God what to judge of the grievousnesse of inward offences 33 Before God he is an Adulterer not onely that lies with another mans wife but whosoever looketh on a woman to lust after her Matth. 5.28 34. Before God he is a Thief not onely that takes another mans goods from him by force but whosoever doth usurp them by coveting them in an unlawfull manner 35 Gods Laws and commandments do not onely binde the hand and the other outward members but the whole man 36 Who can say I have made my heart clean I am pure from sinne my heart is free from concupiscence Prov. 20.9 Who then can boast that he is not a transgressour of the Law 37 Therefore the promises of the Law profit us nothing 38 But in Christ All the promises of God are Yea and Amen 2. Cor. 1.20 39 For what the Law could not do God sending his Sonne hath done for us Rom. 8.3
How that by the counsail of the most sacred and Holy Trinitie Christ both God and Man was appointed to be our Mediaâ—our and Redeemer 24 And againe How that Christ by his most holy obedienâ—e hath perfectly fulfilled the Law for us and merited the grace of God remission of sinnes the gift of the Holy Spirit righteousnesse and life eternall for the whole world 25 And againe How that those benefits obtained by Christ are applied unto those that beleeve and are bestowed meerely of grace 26 Therefore because the preaching of this Doctrine bringeth with it most plentifull matter of â—oy The Prophets and Apostles the better to expresse it have made choyse of these two words Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie good tidings 27 Some derive Bisser from Basar signifying flesh which signifieth To declare fleshy and soft things 28 Others give another reason of the name because Bisser signifies To declare joy unto all flesh 29 That so the condition and nature of this doctrine may be declared· How that in it all good things are freely offered unto us 39 And againe That the condition of the hearers thereof may be expressed How that they are flesh and so subject to many infirmities and therefore must not in any case neglect this so great salvation offered by God 31 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of good tidings are commonly used when we heare of enemies put to flight from whome there was great feare of imminent and apparent danger and likewise when it is declared that peace is restored 1 Sam. 4.17 1 Sam. 31.9 2 Sam. 1.20 2 Sam. 4.10 2 Sam. 18.19 32 So the Gospell declareth unto us That God hath delivered us out of the hands of our enemies Luk. 1.74 That he hath delivered us from the power of darknesse Colos. 1.13 That he hath spoiled principalities and powers and made a shew of them openly triumphing over them Col. â— 15 33 Bisser and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are also used when tidings are brought that a Child is borne Jerem. 20.15 34 So in the Gospell good tidings are brought unto us Vnto us a Child is borne unto us a Son is â—iven Isai. 9.6 As many as received â—im to them gave he power to beâ—ome the sons of God even to those that â—eleeve on his name Ioh. 1.12 That â—o through him we might receive the adoption of sonnes Galat. 3.5 35 Again these words are used when deliverance is declared unto captives and consolation to those that mourn Isai. 61.1 2. 36 So in the Gospell it is deâ—clared unto us That Christ hath sent forth the Prisoners out of the 〈◊〉 wherein is no water Zach. 9.11 37 Hence is that most joyfulâ— Acclamation Isai. 40.1 Comfort 〈◊〉 comfort ye my people saith your God 2. Speak ye comfortably to Jerusaâ—lem and cry unto her That her warreâ—fare is accomplished 38 Hence also flow these sweâ—â— Elogies appellations of this Doctrine to wit That it is The Gospeâ—â— of the grace of God Acts 20.24 The knowledge of salvation Luâ— 1.77 The word of the kingdome Matth. 13.19 The power of God 〈◊〉 to salvation to every one that beleâ—â—veth Rom. 1.16 The word of lifâ— Acts 5.20 Philip. 2.16 The woâ—â— of eternall life John 6.68 The word of salvation Acts 13.26 The word of reconciliation 2. Cor. 5.19 The law of the spirit of life Rom. 8.2 The Gospell of our salvation Ephes. 1.13 The promise of inheriting or heirship Rom. 4.13 A well of water springing up into everlasting life John 4.14 Green pastures still waters Psal. 23.2 A table prepared a cup that runneth over 5. A rodde and staffe 4. The savour of life unto life 2. Cor. 2.16 39 Therefore that joyfull voice of the Gospell is not to be changed into the voice of the Law accusing and terrifying 40 Which thing they do whosoever dispute that the Law delivereth imperfect precepts onely concerning outward works to be performed out of fear And that the Gospell sets before us precepts more severe more excellent and perfect 41 As if the Law were not long ago a yoke which our fathers were not able to beare Acts 15.10 The yoke of burden the staffe of the shoulder the rodde of the oppressour Isai. 9.6 insomuch that we stood in need of another Lawgiver 42 Therefore we are to seek out other differences of the Law and the Gospell which the Scripture expresseth thus 43 The Law is in some sort known by nature Rom. 2.14.15 The Gospel is a mysterie altogether hidden from our reason Rom. 16.25 1. Cor. 2.7 Ephes. 1.9 Coloss. 1.26 44 The Law is the doctrine of works and preacheth unto us what we are to do The Gospel is the doctrine of faith and preacheth unto us what is already done that is declareth unto us That Christ hath performed for us what the Law requires Rom. 8.4 45 The Law requires of every man perfect obedience to all Gods commandments But the Gospell requires faith teaching us to beleeve on Christ our Mediatour 46 The Law hath concluded all under sinne Galat. 3.22 That all the world may become guilty before God Rom. 3.19 The Law worketh wrath Rom. 4.15 It makes us subject to the curse Galat. 3.10 Therefore it is the ministerie of death and condemnation But the Gospell is the word of salvation peace and reconciliation 47 Therefore the doctrine both of the Law and of the Gospell is busied about sinne but yet in a different manner 48 The Law layeth open accuseth and condemneth sinne But the Gospell pointeth at him which made satisfaction for sinne And therefore it covereth taketh away and remitteth sinne 49 The promises of the Law require perfect obedience of works But the promises of the Gospell are of free grace 50 Hereupon it is that the promises of the Law do nothing profit us by reason of the weaknesse of our flesh Rom. 8.3 But in Christ all the promises of God are Yea and Amen 2. Cor. 1.20 51 The Law sheweth unto us what are good works but it doth not give us strength and power to do them The Gospell containeth the promise of the Spirit of renovation which writeth the Law in our hearts Jerem. 31.33 52 Both these benefits therefore to wit of Justification and Renovation belong unto the Gospell Grace and the gift by Grace the imputation of Christs righteousnesse and the donation of the Holy Ghost 53 But yet they are not to be confounâ—ed neither is Justification to be placed in Renovation for Renovation is the consequent of Justification and not the cause 54 For God doth not receive us into grace and justifie us for our Renovation or Inchoate obedience but being justified and received into grace he reneweth us by his holy Spirit that our obedience according to the Law may be Inchoate 55 Which Inchoate obedience although it be imperfect and many waies polluted and defiled Yet the Gospell teacheth us that it pleaseth God in as many as are justified by faith in Christ. 56 The Law is
to be thundered out to those that are secure and unto hypocrites But the Gospell is to be preached to those that are contrite and broken in heart 57 The Law bridleth and keepeth in the Old man But the Gospell keepeth the New man under grace 58 And because the regenerate are not altogether freed from the old flesh but there remaineth still in them a fight between the flesh and the Spirit Galat. 5.17 Therefore also they stand in need of the ministerie of the Law 59 And that for a twofold end That the flesh or the Old man may be in them kept under and that the New man may learn in what works to exercise himself 60 But it is very worthy to be noted and observed That the promises of the Gospell are Vniversall in a twofold respect both in respect of the Time and also in respect of the Object 61 By the Vniversalitie of time we understand That it is one and the same Gospell by which all the saints of all ages from the beginning of the world are saved 62 Jesus Christ the same yesterday and today and for ever Hebr. 13.8 Therefore the passion of Christ was usefull and profitable before he suffered 63 For he is the Lamb â—lain from the foundation of the world Revel 13.8 that is in respect of Gods eternall decree in respect of his promises in respect of the types and in respect of the efficacie 64 Therefore we beleeve with the Apostle that through the grace of our Lord Jesus Christ we shall be saved even as our fathers Act. 15.11 65 Neither onely in the New Testament but also in the Old as many as seek for righteousnesse and salvation in the works of the Law are under the curse Galat. 3.10 66 Presently after the fall there was a promise made That the seed of the woman should bruise the serpents head Gen. 3.15 Which was the first Gospell by which our first parents were supported and sustained 67 How this promise was in after times more clearely expounded and repeated by divine revelation made unto the Patriarchs and Prophets it is excellent well declared by Chemnitius part 2. loc pag. 579 c. 68 And as the Gospell is one so is faith one and the way and meanes of attaining righteousnesse and salvation is also one 69 And therefore it is but a meere fiction and without any ground of truth That men were saved in the time of Moses by the Law of Nature after the time of Moses by the Leviticall Law and in the New Testament by the Evangelicall Law 70 And that likewise is false which is said by some That the latitude of the Law with the Old Testament and the Gospell with the New is equall if the meaning be this That whatsoever is propounded in the Old Testament appertaineth unto the Law and whatsoever is propounded in the New appertaineth unto the Gospel 71 For the Gospel was promised before by the Prophets in the Holy Scripture Rom. 1.2 And To him give all the Prophets witnes That through his name whosoever beleeveth in him shall receive remission of sinnes Acts 10.43 72 In a word whatsoever the Prophets foretold should come to passe the same do the Apostles declare to be fulfilled 73 By the Vniversalitie of the Object we understand that the promises of the Gospel belong unto all men 74 But here we must distinguish between the Promise and the Application of the promise The Promise belongeth unto all men but the Application of the promise is onely made unto those that do beleeve 75 For the question is not here Whether all men are actually made partakers of the benefits of the Gospell which by the preaching thereof are offered unto all for it is too manifest to be denied That all men are not partakers of them 76 But the question is Whether the Promises of the Gospell of themselves and in themselves are Universall or else so restrained that by the counsell and decree of God they belong not but to some certain men absolutely chosen by the good will and pleasure of God before others 77 For answer hereto we say That God doth seriously desire the salvation of all That Christ made full satisfaction for all and therefore That God doth by the Gospell seriously offer the benefits of Christ unto all 78 Christ commandeth his Apostles to go and preach the Gospell to every creature Mark 16.15 Therefore it is his will that they preach the Gospell every where all abroad unto all and offer it unto all and in the Gospell the benefits of his death and passion and in them remission of sinnes and in remission of sinnes the grace of God and in the grace of God salvation and everlasting life 79 Whosoever therefore beleeveth that is Whosoever by faith which by the preaching of the Gospell the Holy Ghost worketh in all those that heare and do not stubbornly resist receiveth the benefits which are offered unto him he shall be saved Mark 16.16 80 Therefore God offereth the Gospell unto all to this end That by the hearing thereof they may conceive Faith whose Forerunner is Contrition and whose Followers are Good works which are the fruits of Renovation and Faith kindled by the Holy Ghost 81 But by the Consequent and Judiciall will of God the preaching of the Gospell becomes unto some the savour of death unto death 2. Cor. 2.16 82 Concerning this Vniversalitie of Object it is to be marked and observed that it doth not exclude Faith but rather include it 83 For Faith and the Promise are as Correlates they have relation one to the other 84 Whereupon the doctrine of the Gospell is called the word of Faith Rom. 10.8 1. Tim. 4.6 and again Gal. 3.2 it is called the hearing and preaching of Faith 85 Which condition of Faith is not Aitiologicall or shewing the cause as the promises of the Law are Conditionall but it is Syllogisticall or shewing the instrument For the manner and instrument is expressed by which we come to embrace the good promises 86 The voice of the Law is If thou shalt perform perfect obedience thou shalt be saved Here the Condition is Aitiologicall or Causaell because perfect obedience is the cause for which eternall life is promised to those that keep the Law 87 But the voice of the Gospell is If thou doest beleeve thou shalt be saved Here the Condition is Syllogisticall or Instrumentall because the Gospell pronounceth that we are justified before God and saved not for Faith but by Faith 88 By the definition of the Gospell it is easy to be understood whether to speak properly the Gospell be the preaching of repentance or no. 89 When the Gospell is taken generally for all the doctrine preached by Christ and his Apostles It is most true that the Gospell is the preaching of Repentance 90 Moreover The Gospell doth onely declare the grace of God to those that repent that is to those that are humbled through the acknowledgement of their sinnes and the
verse he saith that some fast are of a sad countenance that they may appeare unto men to fast 22 The other is but Lame Repentance and by the halfes deploring sinne but without grace and faith 23 But true and saving Repentance consists in serious Contrition and Faith 24 Some call it Evangelicall But here we must adde this explication That in respect of the better part that is Faith which is from the Gospell it is so called 25 True Repentance is a motion of the heart kindled by the Holy Ghost by which a man coming to the knowledge of his sinnes and the wrath of God doth earnestly grieve and by faith in Christ who made satisfaction for his sinnes is again raised up being certainly perswaded that for Christ his sake his sinnes arâ— forgiven 26 For Repentance is a kinde of Conversion from darknesse to light and from the power of Satan unto God Act. 26.18 27 Therefore the Term from whence is our sinnes from the consideration whereof there ariseth Contrition and the Terme unto which is God unto whose Mercie we have accesse by the merit of Christ. 28 As many Kindes of Celestiall Doctrine as there are by the ministerie whereof God preacheth unto men Repentance and Remission of sinnes and worketh the same in men so many are the Essentiall parts thereof But there are two kindes of Celestiall Doctrine to wit the Law and the Gospell Therefore also there are two parts of Repentance 29 Each of these Doctrines hath its proper and peculiar effect in the conversion of man The Law striketh fear and terrour whilest it manifesteth sinnes and the wrath of God against them The Gospell giveth comfort whilest it sets before the man that is coÌ„trite Christ the Mediatour that Lambe of God which taketh away the sinnes of the world 30 These Effects of the Law and the Gospell although they be distinct yet they both concurre in this to make up the complement and perfection of Repentance 31 We do not call good works or new obedience a part but the Fruits worthy of Repentance as the Scripture witnesseth Luk. 3.8 Acts 26.20 32 Some dispute That there are two parts of Repentance to wit Mortification of the flesh and Vivification of the Spirit 33 For my part I am not against them if by Mortification they understand Contrition or griefe conceived upon the acknowledgement of sinnes and the sense of Gods wrath and by Vivification likewise Consolation which is from Faith 34 But if they understand that perpetuall studie of the converted and regenerate in mortifying the old man following the fruits of the Spirit Then I say it belongs to new obedience 35 Which forasmuchas it is not perfect in this life therefore The whole life of a Christian man is called a continued act of Repentance Luther in prim suis propos de Indulg th 1. 36 Those three parts of Repentance according to which it is divided into Contrition of heart Confession of mouth and Satisfaction of work have no place in that saving and inward Conversion unto God by which we return unto God but they have place onely in that publike and Ecclesiasticall Peâ—ance used by the Ancients 37 For in time past those which by their publike offences had given â—â—and all unto others and were therefore excluded out of the communion of the Church were required to give publike testimonie and signes of their repentance beside inward contrition of heart to wit by their sorrow confession and begging pardon and forgivenesse c. To give the Church satisfaction B. Rheâ—anu◠〈◊〉 Schol. ad Tertull dâ— Poenit. 38 Therefore they abuse that division whosoever say that those are the parts of that saying Repentance by which we return unto God 39 For from that can Faith by no means be excluded for without Faith Repentance cannot be Repentance unto life Act. 11.18 40 Teares are good if thou doest acknowledge Christ. Ambros in cap. 24. Luc. 17. 41 But that which is annexed is farre worse If those actions of the Penitent or Repentant are made to have the force of an Element or the Materiall not onely signifying but also causing and effecting remission of sinnes in the Sacrameâ—â— of Penance and the voice of the Confessor absolving be added thereunto as the Formall Concerning which there is wonderfull great difference amongst writers 42 For thus we should attribute unto our owne endeavours and merits that remission of sinnes which the Scripture appropriaâ—eth unto Christ and his merit apprehended by Faith 43 Contrition is required in our Conversion not as the cause merit of our reconciliation with God out in respect of order 44 Christ preacheth the Gospell but it is to the poore he healeth but it is the humble in heart he preacheth libertie but it is to the captives he preacheth sight but it is to the blinde he preacheth binding-up but it is to the broken in heart Isai. 61.1 Matth. 11.5 To the broken in heart that is to those that know and acknowledge their own spirituall povertie captivitie and blindenesse and therefore are contrite and broken in heart 45 To this Contrition belong Acknowledgement of sinne sense of Gods wrath grief and anguish of a terrified conscience detestation and â—light of sinne as also outward signes of Contrition Teares fasting beating of the breast sackcloth c. 46 But there is a great difference between the Contrition of the Good and Godly and the Contrition of the Hypocrites and Vngodly 47 The Contrition of the Godly ariseth from the speciall operation of the Holy Ghost but the Contrition of the Vngodly and Hypocrites ariseth for the most part from the old man from the naturall powers of free-will 48 The Godly in the terrours of Conscience have an eye unto the principall Object of sinne that is God himself and are onely grieved that they have offended him But the Hypocrites contrarily are more afraid of the judgement of their own mindes and the judgements of other men and they are vexed more with the consideration of the punishment then of the sinne 49 The Godly have an eye not onely to their Actuall sinnes but also to Originall the fountain of all Actuall not onely to outward offences but also to their inward corruptions not onely to the punishments of this present life but also of the life to come But the Hypocrites make confession onely of their outward offences and that in a negligent manner and for the most part they think onely upon the punishments of this present life but if at any time their thoughts be bent upon the consideration of eternall punishments they are carried headlong into the gulf of despair 50 The Godly confesse and acknowledge God to be just and that his judgements are just But it is the propertie of Hypocrites to extenuate their sinnes and to challenge Gods justice 51 But yet we must beware that we make not one Contrition Legall and another Evangelicall 52 For even that Contrition of the godly which they call
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