miseries of this worlde making light to shine in the middest of darkenesse Psal 112 4 Ioh. 16 20. and turning all their pensiuenesse into gladnesse but it conceiueth an assured hope of a better to wit an euerlasting life in the ioyes of heauen and that so soone as the soule is deliuered from the bodie The Apostle Paul did account his loosing from this prison to bee a present beeing with Christ I desire saith hee to bee dissolued and to bee with Christ Phil. 1.23 hee was assured that his remouing from this tabernacle should bee a present dwelling with the Lorde as hee saide wee had rather remoue out of the bodie 2. Cor. 5.8 and dwell with the Lord. Stephen prayed in faith and assurance that his soule should presently bee receiued into the hands of God Lord Iesus receiue my spirit Act 7.59 In the Reuelation of Saint Iohn Aopc 14.13 such a blessing and such a rest is promised to them that dye in the Lorde August in Psa 102. that their good workes may followe after them that is that God may crowne his giftes in them Our Sauiour saith to the repentant thiefe vpon the Crosse Luk. 23.43 This day thou shalt bee with mee in Paradise The soule of Lazarus beeing departed Luk. 16.22 was carried by Angelles into Abraham his bosome Polycarpus that holy Disciple of the Apostles amongst many excellent speeches at the time of his martyrdome added this Eccl. hist lib. 4 cap. 13. Hodiè representabor coram Deo in spiritu This day I shall be in soule represented before the Lorde The Wise man saith of the death of all the faithfull When earth goeth to earth Eccl 12.7 the spirit goeth to God which gaue it When the Prophet Dauid saith Psal 16 10. that God will not leaue his soule in hell nor suffer his holy one to see corruption No doubt hee prophesieth of the resurrection as it is expounded by Saint Peter Act. 2.29 but hee includeth in that resurrectioÌ„ of Christ the life also of his own soule hee called Christ his soule I liue saith the Apostle yet not I Gal. 2.20 but Christ liueth in me especially in the resurrection of Christ our life is hid with Christ Col. 3 2 therfore Dauid beleeueth that seeing his soule Vido Gen. 42 38. Iob 14.13 de significatione inferni Psal 16.11 and the life of his soule Christ Iesus shall not bee left in the graue he shall vndoubtedly be brought to the preseÌ„ce of God which hee calleth in the next verse a fulnesse of ioy and pleasures for euermore The hope of the Apostle Paul is to be made conformable to the death of Christ Phil. 3.10 vntill he come to the resurrection of the dead now as his death was no extinguishing of the humaine soule Ion. 2.3 Mat 12.39 but like the being â—f Ionas in the Whales belly his soule being stil safe and yeelded vp into the haÌ„ds of God as hee saide Father into thy handes I commend my spirite Luke 23.46 and like the sacrificing of Isaac wherein the soule remained vntouched so also by his quickening power Iohn 4.17 hee giueth to all his elect that well of water that springeth vp to eternall life The Ram which was offered in steed of Isaac may well signifie our body our irrationall part that dieth but the soule though it be a while bouÌ„d to the body as Isaac was bound yet as soone as the bandes are loosed it mounteth vp to the place of al blisse and perpetuall blessednes Our Sauiour saith Quia ego viuo vos viuetis Because I liue Iohn 14.19 Iohn 6.56 you shal liue I liue by the father and hee that feedeth on me shall liue by me Iohn 5.24 Hee that heareth my wordes hath life eternall and shall not come into condemnation but hath passed from death to life Eccle. hist lib 6. cap. 26. Aug. lib de heres c. 83 In decret distinct 2. de Iohanne Vide Gerson in sermone paschali Hereby are condemned two grosse heresies the one deuised first by the Arabians and after renewed by Iohn Bishoppe of Rome and of late defended by certain Anabaptistes to wit that the soule doth sleepe or dye with the body and that both are raysed vp againe together in the last day And the other of the Romish Catholikes confessing indeed that the soule liueth after death but yet that the soules of the children of God Their vsuall buls and indulgences goe for thousaÌ„ds of years doe and must remaine so many yeares or so many thousand yeares in Purgatory before they can be admitted to the ioyes of heauen For the former to wit such as defeÌ„d both body and soule to dye together and both at the last day to be raised together they are coÌ„demned as you haue heard by the manifest testimonies of the holy Scriptures you may adde if you please those wordes of our Sauiour Feare not them which kill the body Luke 12.5 and haue no power to kill the soule if the Soule dye as well as the body and together with the body how can it bee said that tyrants doe kill the one and not the other 2. Cor 5.1 4 How can the Apostle Paul desire no longer to be a Pilgrime from the Lord by remaining here in the body but rather to bee absent from the body and to bee present with the Lord vnlesse the soule remaine after death with what is God saide to bee present if both soule and body bee ouercome with death v. 1 or how can the Apostle say in the same place that when this earthly tabernacle is destroyed wee haue a building or house not made with hands but euerlasting in heauen vnlesse the soule do continue to possesse that heauenly habitation Our Sauiour Christ doth promise eternall life resurrection as two distinct things and the one taking place before the other Ioh. 6.39.40 This saith he is the will of the Father that whosoeuer beleeueth in the sonne should not perish but haue euerlasting life and I will rayse him vp in the last day Iohn 6.54 And againe hee that eateth my flesh and drinketh my bloud hath euerlasting life and I will rayse him vp in the last day And afterward Iohn 11.2 I am the resurrection and the life whosoeuer beleeueth in me though hee were dead yet hee shall liue and hee addeth hee that liueth and beleeueth in me shall not dye for euer The Saduces denyed not onely the resurrection but also the immortality of the soule Our Sauiour doth by one argument confute both their heresies Mat. 22 32 Exod. 3.6 God is the God of Abraham the God of Isaac and the God of Iacob God is not a God of the dead but of the liuing therefore Abraham Isaack and Iacob doe now liue Rom 14.8.9 and all the Saintes shall liue for euer S. Paul saith whether wee liue wee
are three kinds or sorts of soules and addeth presently the partition of Plato And againe plures sunt animae species et triplici sede collocatae there are three maners and formes of the soule and placed in three seuerall seates he citeth againe the diuision made by Plato Aristotle Vide Peucer Pag. 601. although in some places hee maketh but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gouerning all yet when hee giueth to the vegetatiue sensitiue and rationall soule three seuerall times of beginning and seuerall efficient and materiall causes and seuerall maners of working Arist de generat animal lib 2. Cap. 3. he seemeth verie euidently to make three distinct sortes of animae For he teacheth plainely those anima or soules whose actions are corporall doe not come from outward but do growe in and with the bodie Nec simul fieri animatum et faetum It hath a vegetatiue force to growe in the wombe euen before it is endued with sense Ibid. But of the minde hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely the mind doth come from out ward and is only diuine For the powers and opeations of the bodie doe not communicate with the operations thereof Melanch de anima pag. 21 Melanchthon doth not condemne the arguments of Occam wherein hee endeuoured to demonstrate that the rationall and sensitiue soule are distinct things in man His reasons are because the rationall and sensitiue appetites are contrary one to another and it is vnpossible that in the selfe same indiuisible nature there should bee at the same time contrarie appetites Againe if man beget man it must needs be with life and sense It seemeth a grosse thing to imagine that other baser creatures should naturally procreate and bring forth issue of their owne kinde with life and sense and that man being so farre a more excellent creature should not in procreation yeeld so much as sense and life The reasons of theÌ„ which defend three seuerall kinds of soules in man Howsoeuer the rationall soule the vnderstanding and mind commeth not ex trâ—duce froÌ„ the seed of the parents but is inspired and giuen of God yet the vegetatiue and sensitiue power as he saith cannot but come by naturall propagation if in bruite beasts much more in man the more noble creature Moreouer after their opinion the rationall soule differeth from the other in continuance and eternitie For whereas she is immortall and perpetuall the others to wit the vegetatiue and the sensitiue as they haue their beginning with the bodie so haue they their end also For their actions are wholy organical neither haue they any power or beeing when the bodily instruments do fayle The sensitiue power is corporall and diuisible but the mind or soule is a spirit incorporall and therfore indiuisible and is indeed the only essentiall difference betwixt man and bruitish creatures Whiles she is vnited with the bodie she gouerneth all the powers of the bodie and imparteth her efficacy to euery part of it according as it is found capable thereof As the Sunne in the great world doth come to some partes with his beames and to other parts onely with his efficacie euen so in this microcosmus the little world man the diuine spirit the soule doth on some partes cast the beames of her light and impart vnto other the power of her quickening spirit and is indeed both the fountaine of life in this world to the body being made capable by the vegetatiue and sensitiue faculties the good temperatures of the first qualities and after this life when the vegetatiue and naturall forces shall cease the bodie being by glorification made eternally capable it shall minister to it a life that neuer shall haue end A man doth sustaine no iourney if at the same time wherein he expecteth the payment of a debt though the debt be not paid yet his comming for it doth by occasion sodainly yeeld him such preferment as whereby he shall neuer stand in neede of that debt so expected And euen so it is no abasing vnto maÌ„ not to haue that debt of nature sensitiue life which all liuing creatures haue when at the same time in stead of that which should haue come from parents God doth inspire a far better euen a liuing soule performing al a thousand times more then the other could haue done I therfore hold their opinion to be soundest Peucer de diuinat cap de physiog which do attribute vnto man but one soule comprehending and gouerning al the powers in man The vegetatiue and sensitiue faculties are but bodily temperatures or corporall agitations hauing their motions according to the good disposition of the instruments and also their continuance according to their continuance But the mouing spirit which moueth all and ruleth all and quickeneth all is that one soule of man Chrysost ad populum Antioch hom 19 of which Chrysostome speaketh omnia duplicia naturae nostrae dedit Deus binos oculos binas aures binas manus binos pedes animam autem vnam quam si perdiderîmus quid superest quorum in vita maneamus God hath giuen all other things double vnto vs that if one be hurt the other may stand vs instead eies eares hands feet double But he hath giuen vs but one soule which if we destroy what is there in the world whereby we may hope for any life Isidor in etymolog And Isidore anima dum viuificat corpus anima est dum vult animus est dum scit mens est dum recolit memoria est dum rectum indicat ratio est dum spirat spiritus est dum aliquid sentit sensus est The soule is one but is called by seuerall names according to her seuerall and manifold operations Vide Curaei Physic Some holding the opinion of Plato that there bee three distinct soules in man do conclude that to be the cause of apparitions of ghostes because Plato taught that the sensitiue soule doth remaine a while after death as a garment couering to the rationall But I omit that as a playne dreame Iohannes Philoponus Philopon Grammat a Grecian Philosopher and yet a christian said that he could not conceiue how the wicked should be punished after this life vnlesse the sensitiue soule doe continue No doubt as the souls of them which dying in the Lord are alreadie blessed and with Christ in Paridise beholding the Lambe Apoc. 22 5. howsoeuer they want the bodily eye and haue no light of the Sun but the Lord God is their light for euer so the rich glutton his soule Luk 1â— the souls of as many as are alreadie damned with him do endure the torments prepared for the diuell and his angels Howsoeuer the bodies being not yet raised vp they cannot be said to haue their corporal senses The maner of the ioies punishmeÌ„ts after this life for the arme of Gods mercy and the arme of his iustice are both
truly mans flesh so tooke hee also a humane soule and was perfect man Hebr. 4 15 like vnto vs in all thinges sinne onely excepted Saint Peter saith ye were all as sheepe going astray 1 Pet. 2 25 but ye are returned to the sheapheard and Bishop of your soules Ver 11. And in the same Chapter againe abstaine from fleshly lustes which fight against the soule Hee calleth by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima Iam 1.21 the spirit and principall part of man So doth Saint Iames when he willeth vs to receiue with meeknes the word of God which is able to saue your soules so doth our Sauiour Christ when hee biddeth vs not to feare them which kill the body Mat 10.28 and haue no power to kill the soule but to feare him that hath power to kill both body and soule and to cast both into hell fire Mat. 11.28 Heb. 13.17 1. Pet. 1.9 1. Pet. 4.39 And in the Chapter following learne of me that I am meeke and lowlie in heart and you shall find rest vnto your soules Hieron aduer Iouinian lib. 2 of this speaketh S. Hierom Anima in aurigae modum retinet fraena sensuum currentium The soule as a Wagoner doth holde and gouern the bridle of the running senses Aug. quaest super Numer lib. 4. cap. 18. And Augustine Humana natura constat corpore spiritu quem etiam animam dicunt The nature of man doth consist of a body and a spirit which spirit is called also the soule And Bernard Bernard super cant se m 59. gemit anima deuota Christi absentiam A deuoute soule doth grone and sigh when it feeleth Christ absent or longeth for the comming of Christ The other significations of the wordes soule and spirit as wheÌ„ soule is taken Gen. 14.21 Rom. 13.1 either for the whole person of man yet liuing Numb 21 1 Numb 6.6 or for the body of man being dead and the spirit taken for a Phantasma or Ghost appearing in some visible shape as Theophilact doth expound that place in S. Luke Luk 24.37 where it is said that the Apostles when our Sauiour appeared to them did think that they had seene a spirit and were afraid but our Sauiour did cheare theÌ„ vp why are ye troubled touch mee and behold for a spirit hath not flesh and bones as ye see mee haue These and sundry other acceptations of the wordes soule and spirit I omit as impertinent to the question now in hand and doe thinke it more fit the aequiualency of the words being thus briefly laid open to passe vnto that which in order ought next to follow to wit the definition of anima what it is first generally in al liuing creatures and then more particularly what is the soule of man CHAP. II. What is the soule or anima and how the soule in man doth differ from anima in other creatures WHat that anima is that is the life of all animalia of all liuing creatures it is a question much disputed amongst auncient Philosophers Some doe make it a bodily thing some a nature incorporeal and some onely the temperature of the body The Stoickes taught See these opinions more at large in the beginning of the 7. chapter ammam esse vitales spiritus in sanguine that the soule was onely the vitall spirites in bloud If it be a corporall thing then must it needes be like either the aeriall or the fiery element The signification of the worde doth import rather an aerial nature but Democritus called it Igneam naturam of a fiery nature some called it a harmony or as Empedocles a friendship of the elementes and humors Heraclitus accounted in a certaine force flowing from the celestiall bodies into the terrestrial vnto which opinion the Poet seemeth to allude Virg. Igneus est illis vigor caelestis origo Aristotle defineth it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tully Tusc 1 the continued motion as Tully doth interprete it of a naturall organicall body hauing life in power some doe reprehend that interpretatioÌ„ of Tully do think that it should be expounded rather perfectioÌ„ because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth perfect Plato de leg Arist 3 Physic in lib. de gener anim at l. 2 de ani ait inima est principium quo vluimus sentimus mouemur But Plato vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for iugiter continuè certaine it is that Aristotle doth vse often promiscuè the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an efficiency and working motion many hold it to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuall agitation as in the Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drippe alwaies dropping doth harden the hard rocke and the Wiseman sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 30.1 He that loueth his sonne doth continually adde correction to him When anima is called a continued agitation wee must not vnderstand an accidentall motion but a substantiall and habituall agitation stirring vp actions Hippocrates nameth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall heat or the spirite in bloud and hee addeth Cum haec anima inflammatur pereunt corpus anima because when the heat and spirits doe not keepe a iust proportion theÌ„ all liuing creatures are thereby extinguished In the holy scriptures the word anima is giuen to the bloud Carnem cum sanguine ipsius qui anima ipsius est ne comedite Gen. 9.4 Eate not the flesh with the bloud of it which is his life tantummodò non comedas vllum sanguinem Deut. 12. â—3 quia sanguis cuiusque est eius anima ideo non com ede vllius animam cum ipsius carne Eate no bloude for the bloude of euery thing is the life therefore eate not the life together with the flesh Herevpon is the word anima also giuen to euery liuing creature Quaecunque anima viuebat in mari mortua est Apoc. 16.3 Euerie soule that liued in the sea that is euery liuing creature Adam called by name omnem animam viuentem Gen. 2 20. euery liuing soule that is euery liuing creature omnis anima viuens quae repit euery creeping soule Ezech. 47.9 that is creeping creature In most authors the worde bloud is taken for life because of the spirits of life proceeding of the bloud when the Poet describeth a man slain he vseth this phrase Purpuream vomit ille animam He cast out his purple-red soule Virg. Aenead that is his life together with his bloud Gal. de vsu partium lib. 6 cap. 17. Galen defineth animalem spiritum esse exhalationem quandam sanguinis benigni the animall spirit to be a certain exhalation of the best part of bloud Ibid lib. 9. c. 4 And afterward sheweth how this animal spirit is engendered of the vitall the thinnest and purest portion of the vitall spirits engendered
quickning spirit of Christ To call a body spirituall and to say that the spirit is a body are speeches very much different Col. 2. v. â— S. Paule sayeth that the fulnes of the Godhead doth dwell in Christ bodily but wee can not thereupon inferre that the Godheade is a body Rom. 7.14 The law is called spirituall the law sayth the Apostle is spirituall and I am solde vnder sin who will thereupon inferre that the law is a spirit Rom. 8.7 It is sayd the wisedom of the flesh is enmity against God is the flesh therefore a thing rationall Paule will haue the body of sinne destroyed Rom. 6. v. 6 is therefore sin a thing corporeall 2 Cor. 4.16 He sayeth though the outward man doe perish the inward man is renewed daily is therfore the soule of it selfe a person Aquinas writing vpon that place Aquinas in 2. Cor. 4. condeÌ„neth an heresie of Tertullian Hic Tertulliani error daÌ„natur etiam ab Augustino Epist 157 who taught that because S. Paule doth call the Soule an inward man therefore the Soule no doubte had a bodily shape but hee frameth him this answere Vnumquodque dicitur illud esse quod est in eo principalius Any thing may beare the name of that which is most principall in him secundum veritatem iudicium principalius in homine est mens sed secundum apparentiam principalius est corpus exterius cum sensibus suis According to true iudgement the principall part of man is the minde but according to the outward appearaÌ„ce the principal part is the body the seÌ„ses thereof therfore it is that the one is called the outward maÌ„ the other the inward S. Hierom sheweth that some in his time to proue that the spirite and soule are seuerall substaÌ„ces Hierom. epist 150. ad 12. quaest Hedibiae In adiectione ad Dan. v. 86. did alledge that in the song of the three children O yee Spirites Soules of iust men praise the Lord. But hee putteth it downe as an vsual answere that that chapter is of the Apocrypha and he addeth Non vtique sunt tot substantiae quot nomina We must still imagine so many substances as we finde names The Apostle to the Hebrewes Heb. 4. v. 12. calleth the worde of God such a two edged sworde as doth enter to the deuiding of the soule and spirite we may not conclude thereby two seuerall substances but by the soule is meant as most do expounde it the affections and by the spirit the reason an vnderstanding Aquinas in Heb. 4. Aquinas saith spiritus est illud per quod communicamus cum essentiis spiritualibus anima est illud per quod communicamus cum brutis anima operatur cum corpore sciritus sine corpore That part of the soule which doth communicate with spirituall substances is called a spirit but that faculty which is common to brute beastes is called anima the one worketh with the body and the other without the body Others make that to the soule do appertaine those thinges which are agreeable to nature and to the spirit those thinges that are aboue nature but still meaning the faculties of one soule and not seuerall substances It is no abasing of the soule of man to haue some thinges common with brute beastes as it is no disgrace to the mightiest prince in the world to haue some things common with the vilest and basest subiect of his kingdome to witte eating drinking sleeping such other naturall functions All Creatures haue their seuerall degrees of this anima some haue onely the natural degree as haue trees and herbs some haue further a vitall degree as haue wormes some besides the vital haue also a sensuall degree with some feeling of feare and ioy as haue brute heastes and some besides the naturall vitall and sensuall haue also an intellectuall as hath man to discourse ponder and iudge and stil the higher includeth his inferior and the highest and most soueraign compreheÌ„deth all in one Some to derogate from the word anima doe alledge that speech of Athan. Athanasius tom 4. in tractatu de definitionibus ecclesiasticis Nemo existimet quod ille spiritus queÌ„ in homineÌ„ inflauit factus sit anima absit Let no maÌ„ think that the spirit which God did breath into man was made a soule God forbid wee should think so wherupoÌ„ they conclude that in Athan. his iudgemeÌ„t the spirit the soule are two distinct substaÌ„ces most certaine it is that Athanasius in that place doth not speake of spirite as of any essentiall part of man but of that Spirite wherewith God created all thinges of which it is sayde in Genesis Spiritus Dei incubabat superficiei aqua rum The spirite of God did hatch vpon the waters and in the Psalms by the word of the Lord the heaueÌ„s were made all the army of them Gen 1 2 Psal 33.6 Spiritu oris eius by the breath of his mouth This working creating spirite did God breath into maÌ„ â—en 2.7 by it man was made a liuing soule without any elementary matter now that efficient al-creating spirite which God did breath into maÌ„ let no maÌ„ think saith Athana that it self was made a soule God forbid for then anima esset nimiruÌ„ de Dei essentia Our soule should be of the very essence of God Sed spiritus ille perficit animaÌ„ But that spirite which is of Gods essence doth make the soule of man and all the powers therof by which wordes following Athanasius doth so plainely expounde his owne meaning that no doubt can be left thereof I conclude therfore that the soundest course is when we take vpon vs to determine what anima is to giue it the same properties and the same signification as hath been euer giuen to it by the holy Scriptures by the auncient Fathers by the wisest of the Philosophers and by all the best approued authors that euer haue written and if in any place either in the booke of God or in the writinges of learned Diuines if be ioined together with the word spirit theÌ„ to giue it no other sence theÌ„ is the scope and drift of the places In all the places which are alledged the purpose of the originall text is not to shew how the soule should bee vnited to the body but how al the powers of the soule should be ioyned vnto God CHAP. V. In what place of the body the Soule doth possesse his seat THe vulgar and common axiome that anima rationalis est tota in toto tota in qualibet parte The rationall soule of man is whole in whole and whole in euerie part which some do attribute to Augustine and some to other late schoolemen but in Melancthon his iudgement it is no speech of Plato Melancth de anima pag 34 Aristotle or of any ancient Philosopher may best bee expounded of the power and efficacy of the
may wel be applyed the speech of our sauior Ioh. 5.17 pater operatur et ego operor my Father worketh still I worke The incorporall immortall spirit the soule of mā is of greater dignitie worth thē that it may be said to bee produced out of the facultie or power of any materiall thing It is also inorganicall howsoeuer for a time it do gouerne the Instruments of the body yet doth it oftē reflect into it selfe without all help of bodily instrumēts it doth discourse number gather principles vnderstād things both particular vniuersall therefore it is not likely that an essēce so spiritual inorganical shuld haue her beginning only by an instrumētall maner meanes Further it is euidēt that incorporal spiritual substances are not diuisible If the soule shuld be traducted frō the soule of the parents then must it needs bee that either the whole soule of the parēts is traducted or some part portiō if the whole thē must it needes bring the death destructiō of the parēts if but a part thē must it needs follow that simple spiritual essēces are partible diuisible that it may receiue a compositiō of parts as part frō the soul of the father part frō the mothers which consequēces do seeme absurd contrary to the groūds of reasō Obiection 1 Gen. 2. Some obiect that which is said in Gen. that God in the seuenth day did rest frō the creatiō of al his works therefore God doth not as yet still create newe soules S. Augustine answereth Aug. de Gen. ad literam lib. 4. cap. 10. tom 3. that God did cease à condendis generibus creaturae from making new kindes of creatures but for continuing those kindes which he hath at the first created that doth still take place Aug. Epist 28 Ioh. 5.17 which is saide in the Gospel Pater meus vsque nunc operatur And in another place the same Augustine saith verie well that God doth worke nowe non instituendo quod non erat sed multiplicando quod erat not in creating that which hath neuer beene but in multiplying that which hath beene Some obiect that it is not likely that God wold giue a lesse priuiledge vnto man then he hath giuē vnto bruit beasts If they beget issue wholy like vnto them selues why shuld not the same be performed in man I answere that those argumēts often do not followe which be drawne frō the more vnperfect creatures to thē that are more perfect If I should reason thus because wormes do reare vp without bones they purge melancholy humor without a splean they are moued volūtary without muscles therefore an iniury is done vnto man that he cānot also do the like or because the black flies called Beetles and other vermine do breed of dung without any helpe of male or female therefore an iniury is done to birds beastes that they cannot also do the like who wold account these argumēts to be of any force The more perfect that any creature is in the more noble maner is the forme giuen vnto it If in steede of a poore priuiledge a far greater indeede a very royall priuildge be granted then must it not be accouted an iniury but rather great fauour mercy and bountie as I haue shewed more at large in the third Chapter Some affirme that one soule doth bring forth another as one seede of wheate doth bring forth another because euery seede hath in it quiddam aeternum some thing eternall and perpetuall Saint Augustine doth answeare this argument Aug. epist 157. tales animas non spiritus sed corpora esse contendunt such men do make the soules not to be spirituall but bodily essences quo peruersius quid dici potest then which opinion what can be counted more absurd In corporall thinges the corruption of one is the generation of another That which thou sowest saith S. Paul is not quickned 1. Cor. 15.36 except it dye first but who will imagine such corruption in spirituall essences Corporall thinges doe grow and increase but these incorporall and spirituall essences haue at the first their perfection and do not grow in respect of quantitie or substance onely they haue need of Gods grace to renew their decaied qualities and of fit instrumentes for them that they may put forth their power and strength but say they if the soule be created of God and giuen from heauen not produced from the parents how is it then guilty of originall sinne or how can wee bee accounted by nature to bee the children of wrath Eph. 2.3 This obiection hath bred sundry errors amongst many Some haue affirmed that the soules are indeed created of God pure but that they are polluted at the very first when they come to man by the act of generation These are sufficiently confuted by the Apostle to the Hebrewes pronouncing mariage to bee honourable Hebr. 13.4 and the bed therein to be vnpolluted and vndefiled And againe if originall sinne should come that way then should wee by nature haue onely the sin of lust but we haue naturally all other sorts of sinne Enuy wrath pride and what not others haue taught that God indeede doth create the soule but that he hath therfore created it with these spots that it might bee a fit soule for man as hee hath giuen to other creatures a life fit for them to an Asse a life fit for an Asse and to a dog a life fit for a dog so to man he hath giuen a soule fit for him that is to a damned man a damned soule This is a wicked and damnable opinion to make God the author of euill who is wholy good perfectly good so good that there is no end of his goodnes who is as the Psalmist saith Psal 5.4 Deus non volens iniquitatem A God that willeth no iniquity But for the comming of originall sinne I take their assertion to be best and soundest which as they acknowledge the soule to be created of God pure holy as all his works are good so they do also affirme that it is not created with that strength of persisting in good Gen. 1.32 and resisting euil many such excellent graces which it should haue had if Adam had not transgressed the commandement of God Hauing therefore in it selfe though a purity yet also a weakenesse and imbecility it is no sooner ioyned to the body of man but it is presently infected with the pollution thereof euen as the purest spirite of wine or best quintessence that can be made in the world if it be powred into a filthy poisoned and vnsauory vessel it doth in a moment become partaker of the corruptions thereof yet we must not imagine the soules to haue for some time a being before they bee vnited with the bodies for at one and the selfe same time the soules are both created and also vnited to the bodies
Christ and as the Lord doth behold vs not in our selues but in and through his sonne Christ Iesus Math. 3 17 in whome only he is well pleased How the righteousnes that is in the faithful and such as are sanctified is called the image of God shall be shewed hereafter Let this suffïce here to condemne that dreame of the Manichees and Osiander who by the image of God in man did imagine a perfect vprightnesse righteousnesse and holinesse inherent in the powers of man making him in this life voide of all blemish or imperfection either in body or soule A third opinion or rather an application by the way how the soule is the image of God is that of Saint Augustine making our soule to be an image of the blesied Trinitie In the soule there is memoria intellectus voluntas haec tria potes numerare non potes separare Aug. de verbis domini Serm. 63. Memorie vnderstanding and will you may number these three but you cannot seperate them So the three persons in the Trinitie you may number them but you cannot diuide them as the one is but one soule so the other but one Godhead Yet in another place he correcteth himselfe and saith Aug epist 102. that this is similitudo dissimilis an vnlike similitude because the memorie the vnderstanding and the will are in the soule but wee cannot say that euery one of them is the soule but the Trinitie it selfe is God and euery person God Fourthly the making of man after Gods image hath beene expounded by some to signifie the soueraigntie which God gaue vnto him ouer al his earthly creatures to bee a similitude of his heauenly prouidence gouerning all things and therefore when it is saide that God made man after his owne image there followeth in the next verse the commaundement of God Gen. 1 27 ver 28 giuing Adam power to rule ouer all beastes and fishes and foules This is the interpretation of Chrysostome and although it be condemned by some Calu. in Psycopan yet I doe not see but it may stand very well to bee a part of the image of God seeing the Apostle speaketh directly speaking of preheminence in gouernmēt 1. Cor. 11.7 The man ought not to couer his head for as much as he is the image of God but the wowan ought because shee is the image of the husband But this is not the image of God which wee are in this place to seeke out wee must finde such an image as shall be common to both sexes for as the Apostle saith Gal. 3.28 In Iesus Christ there is neither Iew nor Gentile bond nor free male nor female but all is one A fift description of the image of GOD Calu. Instit lib. 2. cap. 12. sect 6. is of them which make it to be that high perfection which God gaue first to Adam to conuerse with God and to bee ioined vnto GOD which perfect integrity was also giuen to the Angels being therefore called the sonnes of God for to behold the countenance of God requireth a similitude with God and it is saide Mat. 22.30 that the glorified in the life to come shall bee like the Angels of God This Angelical perfection was giuen to our first parents but for their disobediance and vnthankfulnes both they and wee were iustly depriued of it for man hath receiued naturally fower woundes whereby this image of God is defaced in him The first is a iudiciall wound Heb. 7.10 wherby man being shut vp in the loines of Adam and therefore sinning in Adam is iustly condemned as guilty of the same trespasse with him and standeth by nature as a mā before a iudge condemned and for a time repriued This confessed the kingly Prophet when hee sayde psal 51.5 In sinne was I born and in iniquity my mother conceiued mee The second wound is called priuatiue to wit a depriuing of all those excellent gifts which were at the first bestowed on Adam when in a corporation the liberties are shamefully abused or when Subiects doe rebell against their Soueraigne it is accounted iustice to depriue the posteritie of the one of their priuileges and the whole of spring of the other of their inheritance much more when the heauenly graces of God are rebelliously cast off they are in right and equitie most iustly plucked away from the generation ensuing Man is therfore naturally depriued first of al power of doing good so that none can come to Christ Ioh. 6 44. vnlesse the heauenly Father drawe him Luke 15.5 none can truely come home vnlesse as the lost sheep hee bee laid vpon the shouldèr of the mercifull shepheard to wit our Sauiour and be brought home to repentance Wee are therefore accounted naturally as dead The Apostle saith Rom 6.13 Giue your selues vnto God as they which of dead are aliue you which were dead hath he quickned againe Col. 2.13 forgiuing you all your sinnes Secondly wee are depriued not onely of power but also of will Phil. 2 13 Aug. in Enchirid ad Laurentium as Augustine obserueth well Libero arbitrio male vtens homo se perdidit ipsum Man by abusing free will lost both himselfe and it As saith he a man that wilfully murdereth himselfe hath neither life nor power to raise vp him selfe againe so when free will was abused vnto sinne and ouercome by sinne it lost his freedome and fell into slauery and dondage wee are further depriued of all ability of thinking well 2 Cor 3 5 so that of our selues we cannot thinke a good thought euery framing or cogitation of the heart of man Genes 6 5. is onely ill continually moreouer our knowledge is gone 1 Cor. 2.14 naturall man cannot conceiue the thinges of God Act. 16 14 Lydia cannot so much as mark the wordes of Paul vntill God doe open her eyes wee are nothing of our selues in respect of spirituall knowledge Eph. 5 8 Eph. 4 18 but meere darknes and blindenesse yea those thinges which are thought most excellent of vs haue neede to bee remoued the very wisedome of the flesh is enmity against God Rom. 8 7. Eph 4 23 and the Apostle requireth that wee be renewed euen in the spirite of our mindes psal 51 10. Dauid praieth God to create in him a new heart and a new spirit and being created to guide thē still with his grace not to take his holy spirit from him or els hee well perceiued there was no power in himselfe to yeeld obedience to the will commaundement of God The third wound is caled Positiue whereby wee are by nature enclined vnto all euill as by the former we are depriued of all powers and faculties of doing good so by this wee are naturally prone to vngodlines and iniquitie The Apostle saith Eph. 2.3 wee be natura filii irae by nature the children of wrath The Pelagians and of late the
bee found call vpon him while he is night that is saith he Dum estis in corpore Hierom. in Esay 55. V. 6. dum datur locus paeniteÌ„tiae et quaerite non loco sed fide while ye be in the bodie while place is granted for repentance and seeke him not in place but in faith The ransome of Christ is so sufficient to all those which with true faith take hold of it that as the Scriptures doe shewe vs plainely Psal 32.2 Rom. 8.33 Rom. 8 â— Esay 4â— 25. Micha there is no imputation of sinne no accusation no condemnation no remembrance and therefore as vpon these foure benefits doth necessarily followe they haue a perfect deliuerance both from fault and punishment The faith of Dauid was Psal 51.7 that when he is washed of the Lord hee is become whiter then snowe And Saint Iohn appointeth this onely purgrtorie for the Church of God 1 Ioh 1 1 the bloud of Iesus Christ to purge vs from all sinne If their purgatorie fire should appertaine to the Church it must needes be either to the Church militant or to the Church triumphant for there are but these two parts of the Church as the Apostle saith Col 1 20 that Christ hath reconciled and set at peace by the bloud of his Crosse both the things in earth and the things in heauen but it appertaineth not to the Church militant for then it should be on earth nor to the Church triumphant for then it should be in heauen therefore indeed it appertaineth to no part of the Church of God There are but two kindes of ioyes and torments the one temporall the other eternall the temperall are al of this life the eternall are those which followe after this life 2. Cor 4 18 as the Apostle saith the things which are seene are temporall the thinges which are not seene are eternall The ordaining of a temperall ioy or a temporall punishment after this life is a thing that the Scriptures doe no where acknowledge Our Sauiour Christ and likewise Iohn the Baptist Luke 24 47 Mark 1 4 did preach repentance for forgiuenesse of sinnes whereby they plainely shewed that where there is no place for repentance there is rhere no place for forgiuenesse of sinnes Math 25 10 1 Cor 9 14 but after this life there is no place of repentance for then the gate is shut and the race of this life is already run Cyp. saith quaÌ„do istinc excessus fuerit nullus paenitentiae totus Cyprian coÌ„tra Demetri c. When man is departed out of this life there is then no place of repentance therefore to them which dye without repentance there is after this life no hope of forgiuenesse of sinnes Bee faithfull saith Christ vnto death Apoc. 2.10 and I will giue to thee the crowne of life Rom. 10 14 Faith commeth by hearing and hearing by the word preached where there is no place of hearing there can there not be any place of increase of faith Aug. in Psal 3 It was well aduised by Saint Augustine tuus certè vltimus dies longè abesse non potest ad hunc te praepara qualis enim exieris ex hac vita talis redderis illi vitae thy last day cannot be farre off prepare thy selfe vnto it for in what maner thou shalt depart out of this life in the same estate thou shalt bee restored to the life to come Aug ad Hesy 1 pâ—t 80. Qualis in die isto moritur talis in die illo indicabitur as man dieth in this world so shall he be iudged in the world to come They obiect that which is saide of Saint Peter that Christ going did preach vnto the Spirits which were in prison once disobedient when the mercy of God did waite in the dayes of Noah 1 Pet. 3 12 The purpose of the Apostle is there to shew that Christ did alwayes in all ages shew his diuine power as namely when by Noah he preached to those disobedient spirites which are now in prison that is in hel as likewise in Saint Iohn Apoc. 2 â— 7 the word prison is taken for hell and if they take it for purgatorie they are two wayes condemned by their owne doctrine for first they confesse that not purgatorie but hell is the place for such as are infidels and rebellious and no members of the true Church Nowe Saint Peter sheweth that not the family of Noah which did represent the Church of God but the other disobedient and vnfaithfull people were cast into this prison and therefore by the prison must needes be meant that place which appertaineth not to the Church of God Secondly some of them seeme to teach that the Fathers in the olde Testament were in a Limbo patrum but in no purgatorie and that purgatory only tooke place after the comming of Christ If that be their meaning little reason then haue they to drawe vnto purgatorie those thinges which are spoken of the people in the olde Testament and much lesse to make such contrarie maners of the remitting of sinne The Apostle sheweth euidently 1. Thes 4.17 that in the end of the world at the second comming of Christ they which shall be then found aliue shall bee sodainly catched vp to meete the Lord and remaine euer with the Lord. The tenour of Gods iustice is alwaies one and the same against sinne and therefore it is no wayes likely that in so many seuerall ages of the world there should be such farre differing estates of soules departed They alledge the fact of Iuda 2. Mach. 12.14 who when some of his meÌ„ being slaine in the battell were found to haue vnder their garmeÌ„ts little reliques of Idolatrie did send two thousand groates to Ierusalem to offer for them and this acte is called a holy and godly cogitatioÌ„ because he made an expiation for the dead that they might bee loosed from their sinnes This may be answered with the same answere which Saint Augustine maketh against the Donatists who vrged out of the Machabees that it is lawfull for a man to kill himselfe because when Rhasis killed himselfe Mach. 14.2 42 43. he is there twise commended to dot it generosè or viriliter nobly and manfully Saint Augustine telleth them that that is a Scripture recepta ab ccclesia non inutiliter si sobriè legatur Aug. contra 2. Gaudentii epist cap 23 â— receiued of the Church not vnprofitably if it be soberly read It is then soberly read when no newe doctrine is collected out of it against the lawe and the Prophets The law appointed no such vse of offerings to offer for them which perished in Idolatrie how damnable the sinne was it may well appeare by the grieuous punishment of Achan Iosua 7.24 But wee may answeare rather with the iudgement of that ancient expositio symbols attributed to Cyprian that those bookes of the Machabees are no Canonicall scripture
doth neuer apply it to any purging fire taking place betwixt the departure of the soule out of this life and that finall day of iudgement Similitudes as you see are easily drawne into sundrie expositions But it was well said of Aquinas Aquin. opusculo septuagesimo siue super Roetiū de trinitate though in words somewhat barbarous symbolica theologica non est argumentatiua when for pointes in Diuinitie there are no other proofes but similitudes and metaphors they rest vpon slender arguments Another such figuratiue speech they alleage out of the Apostle that at the name of Iesus euery knee must bowe Phil. 2.10 both of things in heauen and of things in earth and of thinges vnder the earth there by the thinges vnder the earth they vnderstand the soules in purgatorie But the Apostle there setteth downe a generall doctrine that all creatures whatsouer are subiect vnto Christ the good to bee gouerned by his spirit and the bad to be bridled by his power The bowing of the knee in Esay Esay 45.23 signifieth the worshipping of God and the bowing of the knee in the Epistle to the Romās Rom. 14.10 is taken for the appearing of all before the tribunall seate of Christ where shall also bee iudged euen the diuels Iude. V. 6. who as Saint Iude saith are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day The like maner of speech wee haue in the Reuelation where it is said that euery creature in heauē and in earth Apoc. 5.13 and vnder the earth and in the sea did ascribe honour and glorie and power to him that sate vpon the throne and vnto the Lambe that is so submit themselues to God that either his mercy or iustice might bee glorified in them So to the Philippians the Apostle speaketh of the soueraigne power of Christ ouer both elect and reprobate as it was foreshadowed in the kingdome of Salomon whereof the Prophet saith Psal 72.9 his enemies shall licke the dust CHAP. XII The Conclusion concerning the twofold estate of soules once loosed from their bodies WHen the soule is by death separated from the body it is either receiued into eternall happinesse as was the soule of Lazarus Luk. 16.22 or else it entreth into eternall torments as did the soul of the vnmercifull rich glutton Saint Augustine although in some places he call the bosome of Abraham onely secretum quietis eius Aug. de genes ad liter lib 12 cap 23 the secret of his rest into which the Fathers were gathered for as in the newe Testament Saintes departing are said to bee gathered to their head Christ so in the former times they were said to be gathered to Abraham the Father of the faithfull yet elsewhere doth Augustine at large define what this bosome is Aug quest Euang lib. 2. cap 38 tom 4 sinus Abrahae est requies beatorum pauperum quorum est regnum caelorum in quo post hanc vitam recipiuntur The bosom of Abraham is the rest of those blessed poore in spirit Mar. 5.3 to whom is promised the kingdome of heauen into which kingdome they are receiued when this life is ended but the hel which was possessed by the rich glutton he saith is that Paenarum profunditas quae superbos immisericordes post hanc vitam vorat That very depth of all punishments which doth swallow vp the proud and vnmercifull after this life Gregory affirmeth the very same Gregor in Euangel homil 40. Quid Abrahae sinus nisi secretam requiem significat patrum de qua veritas dixit multi venient ab oriente occidente c. What doth the bosome of Abraham signifie but that secret rest of the fathers of which our Sauiour speaketh Mat. 8.11 Many shall come from the east and from the west and shall sit downe with Abrahā Isaac and Iacob in the kingdome of heauen They doe both interprete the bosome to bee the kingdome of heauen and both also consent in this that there are but two wayes for the soule after this life Augustine sayeth Aug. de verbi Apost serm 18 Duae quippe habitationes sunt vna in igne aeterno altera in regno aeterno There are but two habitations one in an euerlasting fire Aug. lib. 5. Hypognost and the other in an eternall kingdome and againe Primum fides catholica diuina authoritate regnum esse credit coelorum secundum gehennam tertium ignoramus imo nec esse in scripturis sanctis inuenimus First the catholike faith by the authority of Gods word beleeueth that there is a kingdome of heauen and secondly a hell Greg. in 7 cap. Iob. lib. 8. cap. 8. a third place wee know not neither doe wee finde in the holy scriptures that there is any Hereto agreeth Gregory Cum humani casus tempore siue sanctus siue malignus spiritus egredientem animam claustro carnis acceperit in aeternum se cum sine vlla permutatione retinebit vt nec exaltata ad supplicium proruat nec mersa aeternis suppliciis vltra ad remedium ereptionis ascendat when in the time of mans fall or death eyther a good Angel or an euill Angell shall receiue his soule going out of the prison of his body it doth hold it for euer as it is holden it selfe without any change so that if it bee exalted it cannot fall into punishment neither can it ascend vnto any remedy of deliuerance if it bee once drowned in eternall punishmentes Mat 12.32 The scripture maketh mention of two worlds this world the world to come Damascene sheweth what is that worlde to come Aeterna vita Damascene de fide Orthodoxa lib. 2. cap. 1 aeternū supplicium seculum futurum The world to come is either euerlasting life or euerlasting punishment Bernard likewise acknowledgeth but two places Bernard in sentent cap. 9 when the soule hath left the earth Tria sunt loca coelum terra infernus coelū habet solos bonos terra mixtos infernus solos malos There are three places heauen earth and hell heauen conteineth onely the good the earth hath good and bad mingled together and hell hath onely the bad Aug. de vera religione cap 38. Augustine saith Omnia temporalia transeuntia mundus iste concludit This worlde is the place that containeth all temporall transitory things the things of the life to come 2 Cor. 4.18 whether ioyes or paines are not temporall but eternall But some may say how commeth it then to passe that Augustine praied for his mother Monica being departed and Ambrose prayed for Theodosius and diuers others of the auncient Fathers made rehearsall of the deade in their praiers and supplications if eyther the departed bee in torments vnrecouerable or in blisse immutable what neede there any prayers to bee made to God for them Those auncient fathers did pray for the departed not as hauing any
layd and thereof doth proceed their workes of charity as a sacrifice of thanksgiuing and yet those workes also the gift of God Aug in Psal 102. as Augustine sayth Deus coronat in nobis dona sua God doth crowne his owne gifts in vs. Good workes must be alwayes done to a good end 2. Sam 15 2 When Absalom called the poore vnto him and did helpe to right their causes he seemed to haue an vpright and charitable mind But when he sought thereby to steale away the heartes of the subiectes and to stirre them vppe to rebellion against his Soueraigne Lord and Father then was his shew of iustice nothing but damnable hypocrisie And the like account must be made of all charitable deedes whatsoeuer if they bee done to a sinister end to wit to ascribe merite vnto them and thereby to derogate from the sacrifice and passion of our Sauiour Christ Let vs then endeuour to the vttermost of our power to obey the will of God but let our entent and purpose bee onely thereby to offer to God a sacrifice of thanksgiuing to glorifie God our Creator Christ Iesus our Redeemer and the holy Ghost our Sanctifier 1 Pet 1 10 to make our election and calling more sure vnto our selues Mat. 5.16 by the light of our good workes to cause others to glorifie our father in heauen Of the manner how our sacrifices ought to bee offered to wit with singing and ioifulnes of mind as here the Prophet exhorteth vs to tell forth Gods works with gladnesse or as some interprete it with singing I shall God willing speake at some other conuenient time God of his infinite goodnes graunt vs grace so with thankfull hearts ioifull lips and vertuous liues to glorifie his holie name in this life that wee may be glorified to him for euer in the life to come with the blessed Angels sing perpetuall prayses in heauen to him Apoc. 4 11 who is worthy to receiue glorie and honour and power To this inuisible and eternall Lord three persons and one God bee ascribed all maiestie praise and dominion now and for euer Amen VVhy in right there should be no refusing to come now to our Church WHereas you requested me the other day to set downe a briefe note of the chiefest arguments which may induce and perswade a Recusant to come to the Church and to resolue you particularly of this one point in what respect prayer in the Church is more acceptable vnto God then prayer made in fields or priuate houses I haue thought good to returne this vnto you for an answer that there are sixe speciall reasons for which it must needs be better pleasing to God to frequent Churches and publike places of prayer then to be addicted onely to the exercises of our priuate mansions First it is a dutifull obeying of God his holy ordinance who hath commaunded not onely priuate prayer 1. 〈◊〉 11 2.8 and prayer in euery place but hath also appointed by his law that there should be a publike place consecrated for his seruice â—eut 12 5. In that place sayth he which the Lord your God shall chuse amongst all your tribes to set his name there in that his habitation ye shall seeke vnto him To haue it in the same place where the Iewes had it is not commaunded to vs 〈◊〉 4.21 but the equity of the Law doth still remaine to wit that there should be alwayes a house of God wherein the people may be assembled As likewise to haue the same Sabbath which the Iewes had the Apostles did not thinke it requisite but the equitie of the Law to wit to haue one day amongst the seuen to be alotted for the publike seruice of God that they thought altogether necessary And the chose the first day in the weeke because in that Christ rose againe from death which was therefore called dies Dominicus the Lord his day In the Lord his day Iohn was rapt in the spirit and heard a voyce Apoc 1 10. In that first day of the weeke Act 20 7 the Apostles in the Acts did minister the holy Sacrament and in the same first day they made collections for the poore 1. Cor 16 2 Secondly by frequenting the publicke place of God his seruice God is most glorified We must glorifie God both in body and soule 1 Cor 6 20 for they are gods The Prophet Daniel chose rather to be thrown into a den of Lions Dan. 6.11 then that he would haue his body but onely three dayes to be debarred from honoring God He honored him as he might because there was no publike place permitted But where there is a publike place assigned for the seruice of God there must especially our zeale encline vnto it and the more publike the place is the more is God glorified thereby The Prophet Dauid sayth I will praise thee ô Lord in the great congregation Psal 35.18 in much people I will giue thankes vnto thee Psal 40 11. Psal 22 22 And againe I will declare thy righteousnesse in the great congregation behold I will not refraine my lips and that Lord thou knowest In another place I will declare thy name amongst my brethren in the middest of the congregation I will sing praise vnto thee And againe I was glad when they sayd vnto me Psal 122.1 We will go into the house of God And when he was by his enemies driuen away from that publicke place of God his seruice although he prayed and sang hymnes vnto God in the mountaines and caues other places of his exile yet that losse of the publicke place of God his worship did grieue him more then the losse of his natiue soile of his acquaintance of his kindred of his goods or any other ioy or treasure whatsoeuer psal 27.4 One thing sayth he one thing especially I haue desired of the Lord and I will still require it that I dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord and to visite his holie Temple He grieued that he could not doe as he had done in times past euen to leade the people into the house of God Psal 42.2 My teares sayth he hath bene my bread day and night because I had gone with the multitude and lead them to the house of God His wish was rather to be a doore-keeper in the house of God Psal 84.11 then to dwell in the tents of vngodlinesse Thirdly it is a comfortable apprehending of the promise of Christ who hath pronounced Math. 18 20 that Where two or three are assembled in his name he is in the middest of them and that whatsoeuer they aske they shall receiue Although he name two or three because the Church is indeed a little flocke in respect of the great multitude of the wicked yet it is euident that our Sauiour speaketh not there of priuate conuenticles but