thine essence separable thy continuance eviternall But what do we call in reason and nature to this parle where faith by which Christianity teacheth us to be regulated finds so full and pregnant demonstrations No lesse then halfe our Creed sounds this way either by expression or inference where in whiles we professe to believe that Christ our Saviour rose from the dead and ascended we implie that his body was â—ot more dead then his soul living and active That was whereof he said Father into thy hands I commend my spirit now we cannot imagine one life of the head and another of the body his state therefore is ours every way are we conform to him as our bodies then shall be once like to his glorious so our souls cannot be but as his severed by death crowned with immortality and if he shall come to judge both the quick and the dead those dead whom he shall judge must be living for as our Saviour said in the like case God is not the Judge of the dead as dead but the Judge of the living that were dead and therefore living in death and after death And whereof doth the Church Catholick consist but of some members warfaring on earth others triumphant in heaven and what doth that triumph suppose but both a beeing and a beeing glorious What communion were there of Saints if the departed souls were not and the soul when it begins to be perfect should cease to be to what purpose were the resurrection of the body but to meet with his old partner the soul and that meeting only implies both a separation and existence Lastly what life can there be properly but of the soul and how can that life be everlasting which is not continued or that continued that is not If then he may be a man certainly a Christian he cannot be who is more assured that he hath a soul in his body then that his soul shall once have a being without his body Death may tyrannize over our earthly parts the worst he can do to the spirituall is to free it from a friendly bondage Chear up thy self therefore O my soul against all the fears of thy dissolution thy departure is not more certain then thy advantage thy being shall not be lesse sure but more free and absolute Is it such a trouble to thee to be rid of a clog or art thou so loath to take leave of a miserable companion for a while on condition that he shall ere long meet thee happy SECT. II. Of the instant vision of God upon the egression of the soul and the present condition till then BUt if in the mean while we shall let fall our eyes upon the present condition of the soul it will appear how apt we are to misknow our selves and that which gives us the being of men The most men how ever they conceive they have a soul within them by which they receive their animation yet they entertain but dull and gloomy thoughts concerning it as if it were no lesse void of light and activity then it is of materiality and shape not apprehending the spirituall agility and clearly-lightsome nature of that whereby they are enlived wherein it will not a little availe us to have our judgements thoroughly rectified and to know that as God is light so the soul of man which comes immediately from him and bears his image is justly even here dignified with that glorious title I speâ—k not only of the regenerate soul illuminated by divine inspirations and supernaturall knowledge but also even of that rationall soul which every man bears in his bosome The spirit of man saith wise Solomon is the candle of the Lord Prov. 20.27 searching all the inward parts of the belly And the dear Apostle In him was life and the life was the light of men Joh. 1.4 and more fully soon after That light was the true light that lightneth every man that cometh into the world v. 9. No man can be so fondly charitable as to think every man that comes into the world illightned by the spirit of regeneration It is then that intellectuall light of common nature which the great illuminator of the world beams forth into every soul in such proportion as he finds agreeable to the capacity of every subject Know thy self therefore O man and know thy maker God hath not put into thee a dark soul or shut up thy inward powers in a dungeon of comfortlesse obscuritie but he hath set up a bright shining Lamp in thy breast whereby thou maiest sufficiently discern naturall and morall truths the principles and conclusions whether of nature or art herein advancing thee above all other visible Creatures whom he hath confined at the best to a mere opacity of outward and common sense But if our naturall light shall through the blessing of God be so happily improved as freely to give place to the spirituall reason to faith so that the soul can now attain to see him that is invisible and in his light to see light now even whiles it is over-shaded with the interposition of this earth it is already entered within the verge of glorie But so soon as this vaâ—â— oâ— wretched mortality is done away now it enjoyes a clear heaven for ever and sees as it is seen Amongst many heavenly thoughts wherewith my everdear and most honoured and now blessed friend the late Edward Earl of Norwich had wont to animate himself against the encounter with our last enemy Death this was one not of the meanest that in the very instant of his souls departing out of his body it should immediately enjoy the vâ—sion of God And certainly so it is The spirits of just men need not stand upon dâ—stances of place or space of time for this beatificall sight but so soon as ever they are out of their clay lodging they are in their spirituâ—ll heaven even whiles they are happily conveying to the locall for since nothing hindred them from that happy sight but the interposition of this earth which we carry about us the spirit being once free from that impediment sees as it is seen being instantly passed into a condition like unto the Angels wel therefore are these coupled together by the blessed Apostle who in his divine rapture had seen them both Ye are come saith he unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels and to the spirits of just men made perfect As then the Angels of God wheresoever they are though imployed about the affairs of this lower world yet do still see and enjoy the vision of God so do the souls of the righteous when they are once eased of this earthly load Doubtlesse as they passed through degrees of Grace whiles they took up with these homely lodgings of clay so they may passe through degrees of blisse when they are once severed And if as some great
of the spirit and above all the shield of faith wherewith we may be able both to quench and beat back the fiery darts of that wicked one These well put on and well managed shall both secure us and foil our adversary But the art of repelling severall â—emptations is a long work and worâ—hy of a just volume How we ought to deal with evill spirits in their bodily apparitions and possessions may be seasonable for our present enquiry Whereas then there is pretended to be only a double way of proceeding for their ejection the one by Pact the other by Command as the former is disclaymed by all faithfull Christians so the other is wont to be challenged and practised by some who lay no small claim to holiness This we call Exorcism or Conjuration a course so well approved of the Churches of the Roman correspondence as that they make this office one of the seven stairs whereby they ascend to their highest Order But so dis-relished by us that we ordinarily place Conjurers in the same rank with Sorcerers and Professors of the Black and damned Arts although indeed upon a strict inquisition we shall finde them far different for Conjuration or Exorcism implyes a kinde of force and violence whereas those that are in league with Satan go on as upon a set match in a way cursedly amicable this latter is hainously sinfull as being directly against the divine law and a professed affront to the majesty of God the former unjustifiable as being without divine warrant It is most true that the Disciples of Christ and their primitive successors ejected Devils by command and could rejoyce to see those evil spirits subjected to their over-ruling charge but withall the same persons healed all diseases were perfect poyson-proof spake divers languages why should any in these latter times challenge a right of succession iâ— one of these and not claim iâ— in the other All these werâ— given with one and the samâ— breath continued by the same power called in and stinted by the same providence with their fellow-miracles And if still this priviledge were ordinarily left in the Church it were not a work for puisnes and novices but for the greatest Masters and the most learned and eminently-holy Doctors which the times can possibly yield And if this were really done as is commonly vaunted by them yet with how much difference from the Apostolick practise and issue With them of old there was no more but a word of command and an instant ejection here what a world of business what sprinkling what censing what blessing of herbs and other ingredients of suffumigation what variety of direfull ceremonies and when all is done the successe shuts up no otherwise then in just suspicion or censure Not that free scope is given in these last times without any check to the tyranny of evill spirits The good providence of the highest hath not left us unfurnished with means of our freedome and deliverance whiles we can pray we cannot be remedilesse when the Disciples power stuck at the dispossession of a Demoniack they heard from our Saviour This kinde goes not out but by fasting and prayer Whence it is plain that as there are severall kinds of Devils one worse and more powerfull then another so the worst of them are to be vanquished by prayer sharpened with abstinence What a difference then there is of times and means at the first it was a greater work to dispossâ—sse Devils by prayer and fasting then by command now it were far greater to do it by a meer command then by prayer and fasting That which was then ordinarily done were now strangely miraculous and that which is the ordinary course now was then rare and unusuall The power of an adjuring command we see ceased the power of fervent prayer can never be out of date This and this only is the remedy of both bodily and mentall possession thus if we resist the Devill he shall flee away from us Upon the ground of this Scripture it was as my self was witnesse that in our age Mr. Dayrel a godly and zealous preacher undertook and accordingly through the blessing of God upon his faithfull devotions performed those famous ejectments of evill spirits both at Nottingham and Lanoashire which exercised the press and raised no small envy from the gain-sayers Shortly all that we have to do concerning malignant spirits is to repay them with hatred to perswade our hearts of their continuall dogging of us for mischief to arm our selves with constant resolutions of resistance diligently to watch the wayes of their tentations to keep the strongest guard upon our weakest parts to fortifie our selves by our faithfull prayers and by the vertue of our faith to make him ours who is able to strengthen us and to make us more then Conquerors SECT. X. Of the wofull estate of the Souls of the damned IT is not for our discourse to sever those whom the divine Justice will have put together Devils and damned Souls There is none of those evill spirits which doth not wheresoever he is carry his hell about him yet doubtlesse there are degrees of their torture Art thou come to torment us before our time said those Devils to our blessed Saviour and how do they beg not to be commanded to the deep Reprobate souls are no lesse partners of their pain then objects of their fury No sooner is this living spirit of ours dislodged from the body then it is presented as in a privy Sessions to her Judge from whom she receives a speedy doom of life or death the Sentence is instantly seconded with an answerable execution The good Angels are glad actors in the happy instalment of the Just in their glory The evill angels seize upon the guilty soul and drag it to their hell As for any third place or condition let them take thought that beleive it For me I must professe I never saw any colour of ground for it in the sacred Oracles of God and shal not easily beleeve that a truth mainly importing us would have been concealed from our eyes Wo is me what a dolefull what a dreadful spectacle is this which is now presented to my soul the burning Tophet the bottomlesse pit the lake of fire brimstone the region of horrour and death wherein there is the perfection of all more then conceiveable anguish the full consummation of the divine vengeance to sinners exquisitenesse eternity of torment despair and impossibility of release or intermission perpetuall dying perpetuall living in a death that can never end How are my thoughts at a losse in this place of confusion whether shall I more tremble O God at the consideration of thy terrible justice or be swallowed up with astonishment of these infinite and intolerable sufferings I should not know thee if I did not with holy Chrysostome beleeve â—hat the utter lâ—sse of thy presence alone is as a thousand hels to be for ever banished from thy sight in which
the forms of deformed men or of harmfull and filthy beasts as of a Goat to the assembly of Witches of Hogs in the Churches of Agatha prophaned by the Arrians of Serpents Dragons Toads and other loathsome and terrible Creatures to St. Hilary and Anthony as Athanasius and Hierom in their supposititious relations have reported And that if at any time he take upon him the shape of a man yet it is with some notable defect and incongruity of limbs as with a right foot cloven or with a whole hoof never intirely humane when we see that the very glory of Angels escapes not their counterfaisance We know how easie it is for the Almighty to ordain some such mark to be set upon the false shapes of evill spirits for their better discovery but why should we rather suppose this to be done in the case of humane bodies then of heavenly Angels why more in the resemblance of men then of all other creatures since their deceit may be no lesse dangerous in either But as for these visible Devils they are in these dayes very rare and where they have appeared have wont to work more affright then spirituall prejudice Evil spirits are commonly most pernicious to the soul when they are least seen as not caring so much for our terrour as our seduction O God they are crafty but thou art wisdome it selfe they are malicious but thou art goodnesse let thy goodnesse and wisdome ever protect and safe-guard us so shall we be not more wretched and unsafe in our selves then we shall be in thee secure and happy SECT. VII The vehemence of Satans last conflicts THese spirits because such are neither capable of sleep nor wearinesse as they are therefore ever busie and restlesse in their assaults so their last conflicts use to be most vehement whether it be for that now the soul is passing out of their reach as we finde they did most tear and torture the Demoniack when they saw themselves upon the point of their ejection or whether it be for that the painfull agonies of death yield them more hopes of advantage since the soul whiles it is strugling with those last pangs must needs have her powers distracted in her resistances Cruelty where it would prevail will be sure to lay most load upon the weakest Hereupon it is that holy men have been most carefull to arm themselves stronglyest against those last onsets and to bend all the forces of their souls upon their safe dissolution The holy sister of S. Basil and Melania whom S. Jerome magnifies for their sanctity beseech God with great fervency that those envious spirits may not hinder them in their last passage and devout Bernard to the same purpose when he drew near his end sues to his friend for his earnest prayers that the heel of his life might be kept safe from the Serpent so as he might not find where to fix his sting Hence it is that in former times good souls have been so provident to hearten themselves against the faint pulls of their death beds with that viaticum sacrum the strongest spiritual Cordiall of the blessed Eucharist which hath yielded them such vigour of heavenly consolation that they have boldly defied all the powers of darknesse and in spight of all those assaults have laid themselves down in peace O God I know Satan can want no malice nor will to hurt I should be his if I lookt for favour from him he must and will do so much of his worst to me as thou wilt permit whether thou wilt be pleased to restrain him or strengthen me thy will be done O lead me not into temptation and when thou doest so shew thy self strong in my weaknesse arm me for my last brunt stand by me in my last combat make me faithfull to the death that thou mayest give me a Crown of life SECT. VIII Of our carriage towards wicked Spirits and the wayes of our prevalence against them WE have seen what the carriage of the evil spirits is to us it were fit we should ask in what terms we must stand towards them That we must maintain a perpetuall hostility against them cannot be doubted and what ever acts may tend towards the securing of our selves and the abating of the Kingdome and power of darknesse those must be exercised by us to the utmost Justly do we scorn to be beholden to that deadly enemy in receiving courtesies from him Favours from such hands are both sins and curses He that can so easily transform himself will seem to doe good What cures doth he often work what discoveries of thefts what remedies of Diabolicall operations and possessions by the agency of Witches Wisards Magicians what an ordinary traffique doth he hold of Charms Spels Amulets Ignorance and superstition are willing enough to be befriended by such pernicious helps whereby that subtile spirit both wins and kills the soul whiles he cures the body It is not easie for a man where he receives a benefit to suspect an enmity but withall it is no lesse then stupidity when we finde a good turn done us not to enquire whence it came and if we finde it to proceed from a mischievous intent of further hurt not to refuse it That there have been diseases remedied wounds healed bloud stanched thorns pluckt out Serpents stupefied winds procured by Charms is so notorious that whoso would doubt of it should make himself a wonder of incredulity now then by what power doe we think these things done Naturall it cannot be for there is no such efficacy in words or characters being but of meer devise and arbitrary imposition as may produce reall effects Preter-naturall then it must be and if so then either divine or diabolicall of God it cannot be where hath he given warrant to any such practise where any promise to concurre with it Nay how oft hath he testified his prohibitions and detestation of these courses Needs must it therefore be by devilish operation whose agents Witches and Sorcerers are and whose means of working are these superstitious inventions which by a secret compact receive their force and successe from those infernall powers Let those then that have given to Satan their souls take favours from him for their bodies Let us that defie the author abhor the courtesie Mine enemy offers me a rich garment I know it is poysoned else he would not give it me shall I take it because it is rich or refuse it because it is infectious Let me be sick rather then receive help from such hands Let my goods be lost rather then my soul hazarded Let me die rather then owe my life to my Makers enemy SECT. IX How we are to proceed against Evil Spirits WE may not yeeld to that evill one our next thought must be how to oppose him Our skilfull Leadeâ— hath prescribed a spirituall panoply both for defence and victory The helmet of salvation the brest-plate of righteousnesse the girdle of verity the sword
that the elâ—er the â—ch grew the more rare was the use of these apparitions as of other miraculous actions and events Not that the arm of our God is shortned or his care and love to his beloved ones any whit abated but for that his Church is now in this long processe of time setled through his gracious providence in an ordinary way Like as it was with his Israelites who whiles they were in their longsome passage were miraculously preserved and protected but when they came once to be fixed in the land of promise their Angelical sustenance ceased they then must purvey for their own food and either till or famish Now then in these later ages of the Church to have the visible apparition of a good Angell it is a thing so geason and uncouth that it is enough for all the world to wonder at Some few instances our times have been known to yield Amongst others that is memorable which Philip Melanchton as an eye-witnesse reports Simon Grynaeus a learned and holy man coming from Heidelburg to Spire was desirous to hear a certain Preacher in that City who in his Sermon it seems did then let fall-some erroneous propositions of Popish doctrine much derogatory from the majesty and truth of the Son of God wherewith Grynaeus being not a little offended craved speedy conference with the Preacher and laying before him the falshood and danger of his doctrines exhorted him to an abandoning and retractation of those mis-opinions the Preacher gave good words and fair semblance to Grynaeus desiring further and more particular conference with him each imparted to other their names and lodgings yet inwardly as being stung with that just reproof he resolved a revenge by procuring the imprisonment and if he â—ight the death of so sharp a censurer Grynaeus misdoubting nothing upon his return to his lodging reports the passages of the late conference to those who sate at the Table with him amongst whom Melancthon being one was called out of the Room to speak with a stranger newly come into the house going forth accordingly he finds a grave old man of a goodly countenance seemly and richly attired who in a friendly and grave manner tells him that within one hour there would come to their Inne certain Officers as from the King of the Romans to attach Grynaeus and to carry him to prison willing him to charge Grynaeus with all possible speed to flee out of Spires and requiring Melancthon to see that this advantage were not neglected which said the old man vanished out of his sight Instantly Melancthon returning to his companions recounted unto them the words of this strange Monitor and hastned the departure of Grynaeus accordingly who had no sooner boated himself on the Rhine then he was eagerly searcht for at his said lodging That worthy Divine in his Commentary upon Daniel both relates the story and acknowledges Gods fatherly providence in sending this Angell of his for the rescue of his faithfull servant Others though not many of this kinde are reported by Simon Goulartius in his collection of admirable and memorable histories of our time whither for brevity sake I refer my Reader But more often hath it faln out that evill spirits have visibly presented themselves in the glorious forms of good Angels as to Simeon Stylites to Pachomius to Valens the Monk to Rathodus Duke of Freezland to Macarius to Gertrude in Westphalia with many others as we finde in the reports of Ruffinus Vincentius Caesarius Palladius and the like delusions may still be set on foot whiles Satan who loves to transform himself into an Angell of Light laboureth by these means to noursle silly souls in superstition too many whereof have swallowed the bait though others have descried the book Amongst the rest I like well the humility of that Hermite into whose Cell when the Divel presented himself in a goodly and glittering form and told him that he was an Angell sent to him from God the Hermite turned him off with this plain answer See thou whence thou comest for me I am not worthy to be visited with such a guest as an Angel But the trade that we have with good spirits is not now driven by the eye but is like to themselves spiritual Yet not so but that even in bodily occasions we have many times insensible helps from them in such manner as that by the effects we can boldly say Here hath been an Angel though we saw him not Of this kind was that no less then miraculous cure which at S. Madernes in Cornwall was wrought upon a poor Cripple * whereof besides the attestation of many hundreds of the neighbours I took a strict and personall examination in that * last visitation which I either did or ever shall hold This man that for sixteen years together was fain to walk upon his hands by reason of the close contraction of the sinews of his legs was upon three monitions in his dream to wash in that well suddainly so restored to his limbs that I saw him able both to walk and to get his own maintenance I found here was neither art nor collusion the thing done the Author invisible The like may we say of John Spangenberge Pastour of Northeuse no sooner was that man stept out of his house with his family to go to the Bayns then the house fell right down in the place Our own experience at home is able to furnish us with divers such instances How many have we known that have faln from very high towers and into deep pits past the naturall possibility of hope who yet have been preserved not from death only but from hurt whence could these things be but by the secret aid of those invisible helpers It were easie to fill Volumes with particulars of these kinds but the main care and most officious endeavours of these blessed spirits are employed about the better part the soul in the instilling of good motions enlightning the understanding repelling of temptations furthering our opportunities of good preventing occasions of sin comforting our sorrows quickning our dulnesse incouraging our weaknesse and lastly after all carefull attendance here below conveying the souls of their charge to their glory and presenting them to the hands of their faithfull Creator It is somewhat too hard to beleeve that there have been ocular witnesses of these happy Convoys Who lists may credit that which Hierom tells us that Antony the Hermit saw the soul of his partner in that solitude Paul carried up by them to heaven that Severinus Bishop of Colein saw the soul of S. Martin thus transported as Gregory reports in his Dialogues That Benedict saw the soul of Germanus in the form of a fiery globe thus conveyed What should I speak of the souls of the holy martyrs Tiburtius Valerian Maximus Marcellinus Justus Quintinus Severus and others we may if we please we need not unlesse we list give way to these reports
and some Judaizing Chiliasts who have placed happinesse in the full feed of their sensual appetite inverting the words of the Epicurean in the Gospell He could say Let us eat and drink for to morrow we shall dye they Let us dye for we shall eat and drinke men whose belly is their God their kitchen their heaven The soul that hath had the least smack how sweet the Lord is in the weak apprehension of Grace here below easily contemns these dunghil-felicities cannot but long after those true and satisfying delights above in comparison whereof all the pleasures of the paunch and palate are but either savorless or noisome Feast thou thy self onwards O my soul with the joyful hope of this blessed vision adhesion fruition Alas here thy dim eyes see thy God through clouds and vapours and not without manifold diversions here thou cleavest imperfectly to that absolute goodnesse but with many frail interceptions every prevalent temptation looseth thy hold and makes thy God and thee strangers here thou enjoyest him sometimes in his favours seldome in himselfe and when thou doest so how easily art thou robb'd of him by the interpositions of a crafty and bewitching world There thou shalt so see him as that thou shalt never look off so adhere to him as never to be severed so enjoy him that he shall ever be all in all to thee even the soul of thy soul thy happiness is then essentiall thy joy as inseparable as thy being SECT. VII In what terms the departed Saints stand to us and what respects they bear to us Such is the felicity wherein the separate soules of Gods elect ones are feoffed for ever But in the mean time what terms do they stand in to their once-partners these humane bodies to these the forlorn companions of their pilgrimage and warfare Do they despise these houses of clay wherein they once dwelt or have they with Pharaohs Courtier forgotten their fellow-prisoner Far be it from us to entertain so injurious thoughts of those spirits whose charity is no less exalted then their knowledge Some graces they do necessarily leave behinde them There is no room for faith where there is present vision no room for hope where is full fruition no room for patience where is no possibility of suffering but charity can never be out of date charity both to God and man As the head and body mystical are undivided so is our love to both we cannot love the head and not the body we cannot love some limbs of the body and not others The triumphant part of the Church then which is above doth not more truly love each other glorified then they love the warfaring part beneath neither can their love be idle and fruitlesse they cannot but wish well therefore to those they love That the glorified Saints then above in a generality wish for the good estate and happy consummation of their conflicting brethren here on earth is a truth not more void of scruple then full of comfort It was not so much revenge which the souls under the Alter pray for upon their murderers as the accomplishment of that happy resurrection in which that revenge shall be perfectly acted The prayer in Zachary and Saints are herein parallel is O Lord of hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation we do not use to joy but in that which we wish for There is joy in heaven in the presence of the Angels for sinners repenting In the presence of the Angels therefore on the part of the Saints none but they dwell together Oh ye blessed Saints we praise God for you for your happy departure for your crown of immortalitie Ye do in common sue to God for us as your poore fellow-members for our happy eluctation out of those miseries and tentations wherewith we are continually conflicted here below and for our Societie with you in your blessedness Other terms of communion we know none As for any local presence or particular correspondence that ye may have with any of us as we cannot come to know it so if we would we should have no reason to disclaim it Johannes á Jesu-Maria a modern Carmelite writing the life of Theresia Sainted lately by Gregory 15. tels us that as she was a vigilant overseer of her votaries in her life so in and after death she would not be drawn away from her care and attendance For saith he if any of her sisters did but talk in the set hours of their silence she was wont by three knocks at the doore of the Cell to put them in mind of their enjoyned taciturnity and on a time appearing as she did often in a lightsome brightnesse to a certain Carmelite is said thus to bespeak him Nos coeâ—estes c. We Citizens of heaven and ye exiled pilgrims on earth ought to be linked in a league of love and purity c. Me thinks the reporter should fear this to be too much good fellowship for a Saint I am sure neither Divine nor ancient Story had wont to afford such familiarity And many have mis-doubted the agency of worse where have appeared lesse causes of suspition That this was if any thing an ill spirit under that face I am justly confident neither can any man doubt that looking further into the relation finds him to come with a lye in his mouâ—h For thus he goes on We celestiall ones behold the Deity ye banished ones worship the Eucharist which ye ought to worship with the same affection wherewith we adore the Deity such perfume doth this holy Devill leave behind him The like might be instanced in a thousand apparitions of this kind al worthy of the same entertainment As for the state of the souls of Lazarus of the Widows son of Jairus his daughter and of Tabitha whether there were by divine appointment a suspension of their finall condition for a time their souls awaiting not farre off from their bodies for a further disposition or whether they were for the manifestation of the miraculous power of the Son of God called off from their setled rest some great Divines may dispute none can determine where God is silent let us be willingly ignorant wiâ—h more safety and assurance may we inquire into those respects wherein the separated soul stands to that body which it left behind it for a prey to the worms a captive to death and corruption For certainly though the parts be severed the relations cannot be so God made it intrinsecally naturall to that spirituall part to be the form of man and therefore to animate the body It was in the very infusion of it created and in the creating infused into this coessentiall receptacle wherein it holds it self so interessed as that it knows there can be no full consummation of its glory without the other half It was not therefore more loath to leave this old