when the poorest should liue of the spoile of the richest and the best sword should most preuaile Amongst all these dispaires of men ill minded it pleased God when wee were bereaued of our most Gratious Queene whose memory bee blessed for euer to send vs according to the expectation and hearty desire of the faithfull a most noble religious wise and vertuous King and with him such an assured hope of an established succession that wee are neuer able sufficiently to magnifie his inestimable goodnes and mercies And the more to testifie that it was his own handy work it was the good pleasure of God that when at the first our Soueraigne King being far absent from the chiefe seate of his Realmes authority could not of a sodaine bee presently established In that time as it were of magistracie sleeping all partes were founde so quiet and obedient that the most simple in the world might see such a gouernour now to be placed ouer vs as whoÌ„ God doth vntertake to protect with his owne right hand WheÌ„ in the Arke oÌ„f Noah the rauening birdes Gen. 7.2 the Hauke Gripe and Vultur liued quietly with the Doue and tamer fowles when the Wolfe Lion and Leopard remained in peace with the simple sheepe and heyfer then it appeared euidently that this agreemeÌ„t was not ordinarie but a very wonderfull worke of the finger of Gods own hand And euen so wonderfull of late was the prouideÌ„ce of God in repressing the cruell affections of them which had before ill will against Sion The Lord make vs so truely thankefull for these his vnspeakable benefits that his graces and fauours may still be multiplied towards vs. And the Lord so still extend his miraculous preseruations that by our noble king and by his most royall issue the holy Gospell may be continued to vs and our posterity for euer The second thing that is to bee obserued in this text is the maner how wee must shewe our thankfulnsse to wit first both priuately and openly both before the Lord and before the sonnes of men and secondly with offering the sacrifice of praise telling Gods workes with gladnes To celebrate Gods goodnes before the Lord is to do it religiously zealously as in Gods presence Ioh. 4.24 God is a spirit they which worship him must do it in spirit and truth Dauid in his thanksgiuing doth principally encourage his soule to praise God Psal 103.1 Prayse the Lord O my soule and all that is within me prayse his holy name In the time of Gods seruice our mind must still cary in selfe as now talking with God When the word is preached vnto vs Aug. Serm. 112. I de temp God speaketh to vs wheÌ„ we pray or giue thanks we speake vnto God Cypr. lib 2. â—p 2. if then in those holy exercises our hearts be caried away with wordly or vaine cogitatioÌ„s it is an euident token that Satan doth then endeuor to steale our hart from God that our outward profession is nothing but meer hypocrisie Of such seruing of God the Lord himself doth pronounce by the Prophet Esay This people doth draw neer vnto me with their mouth Esay 29 13â— and honor me with their lips but their heart is far froÌ„ me That we may giue thanks in soule spirit it is altogether requisite that the hart of euery particular man do vnderstand the sense and meaning of the wordes which are vttered 1. Cor. 14.8 for that I may vse the coÌ„parisoÌ„ of the Apostle vnlesse the truÌ„pet do giue a certain souÌ„d that the army may plainly vnderstand when is souÌ„ded the alarum wheÌ„ the retreat how shal the souldier order himselfe aright in the battell Euen so in the seruice of God vnlesse the people do vnderstaÌ„d wheÌ„ they pray wheÌ„ they giue thanks for what they pray for what they giue thanks how can they in hart ioyne with the Pastor how can they serue the Lord in zeale spirit Psal 103.1 euery thing within theÌ„ praise Gods holy name 1. Cor. 14 1â— I had rather saith S. Paul speake fiue words with vnderstanding to instruct others then ten thousand words in a strange language Obiection The Romanists haue a slender shift and euasion that the Apostle should speake of the preaching of the word because in that Chapter he nameth sometimes the instructing of others and the edifying of others The confesse that preaching must needes bee in a knowne language but as for prayer and thanksgiuing such Psalmes hymnes as are song vnto God they say that all these may be in Latine although it be either in them or before them which vnderstand not the Latin tongue Resp But it is more cleare then the Sun that the Apostle doth speake not only of preaching 1. Cor 14.15 but also of all maner of prayer and thankesgiuing in the Church of God Hee saith in the fifteenth verse I will pray with the spirit that is with the strange language which was then the extraordinary gift of the spirit but I will pray also with vnderstanding I will sing with the spirit but I will sing also with vnderstanding Hee willeth therefore not onely preaching of the word but also all prayers hymnes songs and anthems whatsoeuer to bee in that tongue which may be vnderstood by them by whome they are presented to God I thinke that euery good Christian ought to be perswaded that when the minister doth publikely vtter either prayer or thanksgiuing the whole Church either doth or ought to ioyne with him in the offering of that spirituall sacirfice vnto God But in the verse following V. 16. the Apostle doth put the matter out of all controuersie he saith if thou shalt blesse with the spirit hee which occupieth the place of the vnlearned how shall hee say Amen to thy giuing of thanks seeing he vnderstandeth not what thou hast said Thou truely doest giue thaÌ„ks well but the other is not edified It is therfore a thing necessarie to thanksgiuing as well as to prayer or preaching that the heart doe vnderstand what is vttered before the Lord. If an vnknowne tongue had no place in the Apostles time where was the miraculous gift of Gods spirit much lesse may it chalenge any place now when it is gotten more vnperfectly and by more ordinary meanes If in that primitiue church not onely the latine or greeke Acts. 2.9 or hebrew but also all languages vnder heauen were vouchsafed to be powred downe by the holy ghost then why should not euery tongue be equally sanctified to giue thanks vnto God Phil. 2.11 to confesse that Iesus is Christ to the glorie of God the Father Thanksgiuing must bee done with ioyfulnesse as here Dauid sheweth now the olde saying is true ignotinulla cupido Psal 107.22 There is neither hearty desire nor true ioy in that whereof the mind is vnskilfull and ignorant All thinges in the Church of God ought
as they doe imagine as when the Apostle saith 1 Thes â— 23 the God of peace sanctifie you who by that your spirit being perfect your soule and bodie may bee kept vnblamably vntill the coÌ„ming of our Lord Iesus Christ the meaning is not that there shuld be a perfect coniunctioÌ„ of the Spirit to the bodie by the soule as a meane or middle that so the spirit the bodie might the better continue long together but the praier of the Apostle is that the spirit of the Thessalonians that is their reason vnderstanding their soul that is their wil and affections and thirdly their body should be kept vnblamably vntill the coÌ„ming of Christ These significations of the words I haue proued at large in my first Cha. And althogh they being named here together haue seueral significations Peâ—a piscater Iâ—wellus alii in hunc locum yet can we not thereupon conclude that they are seueral substaÌ„ces But as the body and flesh are but one body so the spirit soule are but one soule Aqui. saith vpoÌ„ tht place ad peccatuÌ„ tria concurruÌ„t ratio seÌ„sualitas et exi equutio corporis Aquinas in 1 Thess 5 23 optat vt in nullo horuÌ„ sit peccatuÌ„ Three things in man may offend reasoÌ„ sensuality the body he praieth that none of these maybe defiled with sinne The ancient Fathers Augustine and Hierom doe expounde this place in an other sense Folio 21. and yet nothing fauouring the opinion of Dorne v. 19. for by the spirit they vnderstand the graces of Gods spirit and so to bee all one with that which goeth a little before Spiritum ne extinguite Quench not the spirite they make the meaning to be that both one soule and the giftes graces of Gods spirit bestowed vpon it Hieron epist 150. ad 12. quest Hedibiae might be kept perfect vntill the coÌ„ming of Christ Alii ex hoc loco tripliceÌ„ affirmare volunt substantiam spiritus quo sentimus animae qua vinimus corporis quo incedimus Some saith S. Hierom would out of this place to the Thessalonians proue a threefolde substance in man c. Nos autem accipimus gratias donationesque spiritus sancti But we by the first by the word spirite do vnderstaÌ„d the graces and giftes of the holy spirite The like affirmeth S. Augustine Aug. de ecclesiast dogmat cap. 20. tom â— Non est tertius in substantia hominis spirities sicut Didimus contendit sed spiritus ipsi est anima quae prospirituali natura vel pro eo quod spiret in corpore spiritus appellatur anima veró ex eo vocatur quod ad viuenduÌ„ viuificandum aenimet corpus Tertinm autem cum anima corpore coniunctum spiritum gratiam spiritus sancti esse intelliga mus quam orat Apostolus vt integra perseueret in nobis The spirit is not a third substance in man as Didimus woulde haue it but mans spirite is his soule which for the spiritual nature or because it breatheth in the body is called a spirit and it is called Anima because it quickneth the body and giueth vnto it a quickning force but the spirit which is in this place ioined by the Apostle with the soule and body wee must vnderstand it to bee the grace of the holy Ghost which the Apostle doth pray that it may perseuere and continue in vs. The late Writers Beza Piscator and others do in the sense of this place differ from the Fathers but all doe geneally conspire against a third substance to be framed out of it Aquinas holdeth two Axioms very strongly first Aquinas in 1. parte suae summ Theol. quest 76 3 lib. senâ—â—â—â— distinct 1. that Forma substantialis vnitur immediaté materiae the substantiall forme of a thing is immediately or without any medium vnited with the matter Aquinas in 1. parte suae summ Theol. quest 70. sentent lib. 2 dist 12. and the second that non est possibile plures formas substantiales simul esse in eodem corpore It is not possible that two substantiall forms should be at one time in the selfe same body Writing also vpon that place of S. Paule 1 Cor. 15.44 Est corpus animale est corpus spirituale there is a naturall body and there is a spirituall body where the Apostle seemeth to giue the word body both to anima and spiritus Aquinas in 1. Cor. 15. he expoundeth the naturall body corpus animale to be that which in this world is troubled with naturall functions for feeding increase generation and such like and the spirituall body to bee that which absque aliquo impedimento fatigatione incessanter seruiet animae ad spirituales operationes eius hoc per Christum spiritum id est non solùm animam viuentem vt Adam sed viuentem viuificantem without all impediment and wearines continually serue the soule for her spirituall operations and that by the power of Christ being a spirite not onely a liuing spirit as Adam but a liuing and also a quickning spirite And that this is the very sense of the place it is most euident by the wordes last going before and by that which immediately followeth for in the verse before hee compareth our body in this life with our body that shall be in the resurrection It is sowen in weaknes it doth rise againe in power it is sown Copus animale it shall rise againe corpus spirituale And when he hath said there is an animall body and there is a spirituall hee addeth as it is written the first man Adam was made a liuing soule and the second Adam that is Christ Iesus was made a quickning spirit The Animal body is that which the posterity of Adam haue in this life Rom. 8. v. 11 and the spiritual body is that which shall be raysed with the quickning spirit of Christ in the resurrectioÌ„ Aug. de Ciuitate Dei lib. 13. cap. 20. Augustine sayeth that that is called a spirituall body which Spiritui summa mirabile facilitate subdetur omni molestia sensu omni corruptibilitate tarditate detracta shall obey the spirite with admirable facility all sense of trouble being taken away and all corruption and slownesse remoued And in an other place Aug. de fide symbolo cap. 6. tom â— Spirituale corpus intelligitur omnifragilitate labe terrena in coelestem puritatem stabilitatem mutata conuersa That is vnderstood to bee a spirituall body wherein all frailty and earthly pollution is conuerted and changed into heauenly purity and stedfastnes Anselmus Anselm in 1. Cor. 15 Titleman in 1. Cor. 15 and after him Titleman and other schoolemen doe interprete that to be an animal body which hath need of meats drinkes and other cherishing that to bee a spirituall body which shall not neede any of these but liue for euer by the
ea spiritus there was no more breach in her So vsually in the best approued Latine Authors the word anima is also taken for winde Cicero de V. muersit and breath Tully saith inter igneÌ„ et terram Deus aquam animamque posuit Betwixt the element of fire and the earth God hath placed the water and the ayre Geta in Terence telleth Antopho how by hearkening and listening Terent. in Phorm he had found out the parents of Phanium accessi astiti animam compressi aurem admoui I came neere stood close held in my breath and listened And in Plautus the fault of the breath is called faetor animae Plautus in Asinaria Philenium said to Demaenetus dic amabò anfaetet anima vxoris tuae As in the three chiefest languages the etymologie of the wordes vsed for soule and spirit do import one force and nature so in the three principall significations and purposes whereunto they are most commonly applied in the description of the parts and faculties of man they haue as large a priuiledge the one as the other For first they are taken generally for the spirit of life in euery liuing creature As in Genesis it is said Gen. 7.15 Venerunt ad Noachum bina ex omni carne in qua erat spiritus vitae There came 2. 2. of al to Noah Tulli. de senec tute in whoÌ„ was the spirit of life Tul. extolleth those olde men quorum ad extremum spiritum prouecta est prudentia whose wisdome encreaseth euen vnto the ende of their life Aenaeas promiseth to bee mindful of Dido Vir. Aeneid 4 dum spiritus hos regit artus while life doth last This bodily life is called often in the Scripture by the worde of anima Reuben said to his brethren concerning Ioseph Gen. 37.21 Non percutiamus eum in anima Let vs not strike him in soule that is Exod. 21.23 let vs not kill him The law of retribution is eye for eye tooth for tooth hand for hand animam pro anima life for life Psal 59.4 Dauid praieth to be deliuered from those bloud-thirstie men which laid waite for his soule Our Sauiour commaundeth vs not to be solliciti pro anima Math. 6.25 carefull for the life what we shal eate or drinke nor for the body what raiment we shall put on The Angell bad Ioseph to take the babe and his mother and to returne out of Aegypt into Iury because they were dead qui petebant animam pueruli Math. 2.20 which sought the childes life Qui vult animam suam seruare saith our Sauiour hee which will saue his life Luk. 9 2â— shall loose it and hee which will loose his life for my sake shall finde it Ioh. 10.11 A good sheapherd layeth downe his soule for his sheepe that is his life Ioh. 3.16 as hee laid downe his soule for vs so should wee lay downe our soules for our brethreÌ„ that is our liues The Poet Iuuenal reprouing the greedy couetousnes of marchaÌ„ts saith I nunc et ventis animam committe dolate Confisus lÃgno digitis à morte remotus Quatuor aut Septem Secondly the word spirit and soule are in an equall degree taken vsually for the affections of man either good or euill Gal. 6.1 1. Cor. 4. v. vlt. The Apostle doth exhort vs to instruct one another with the spirite of mildnesse Psal 51.10 The Psalmist prayeth God to renew a right spirit within him that is holy motions of the mind Esay 29.10 The Prophet Esay telleth the stiffe-necked people that God had cast vpon them a spirit of slumber Greg. in mor. spiritus carnalis mollia spiritus mundi vana spiritus malitiae seÌ„per amara loquitur Psal 27.12 So may proud couetous affections be called the spirit of pride and the spirit of couetousnesse So is the word soule often vsed for the affections of the heart The Prophet Dauid sath ne tradas me animae hostium meorum deliuer me not to the soule that is the wicked desire of my enemies for false witnesses are risen vp against me Anima Sichem ad haesit Dinae filie Iacobi Gen. 34.8 the soule of Sichem that is the affection of his hart did cleaue vnto Dina the daughter of Iacob The Lord saith by Ezekiel that he had giuen vp the Israelites animae odio habentium eos Ezech. 16.27 to the soule that is the will and affections of them that hated them So of good and louing affections it is said in the Actes of those first conuerts in the primitiue Church Act. 4.32 there was amongst them cor vnum et anima vna one heart and one soule that is their counsels did all agree and their willes and affections were faithfully ioyned Eph. 4.3 The like doth the Apostle Paul exhort vs to when he biddeth vs hold the vnitie of the spirit in the bond of peace When the affections of our Sauiour Christ are expressed they are set out sometimes by the word spirit and sometimes by the word soule Ioh. 13.21 Saint Iohn saith turbatus est spiritus his spirit was troubled when he said one of you shall betray me Luk. 10 21. and as it is in Saint Luke exhitauit Iesus spiritu Iesus reioyced in spirit when hee said I thanke thee O Father Lord of heauen and earth that thou hast hid these thinges from the wise and prudent and reuealed them to babes euen so was thy good pleasure In Saint Marke he said Mark 14.34 tristis est anima vsque ad mortem my soule is sorrowful vnto death tary here watch And in Saint Iohn anima mea turbata est Ioh. 12.27 my soule is troubled and what shall I say Father saue me from this houre Aug. in Ioh S. Augustine doth expound these places to signifie his infinite loue towardes mankind and saith caput nostrum suscepit membrorum suorum affectum Our head vouchsafed to take vpon himselfe the affections of his mystical bodie Thirdly the word soule and spirit do in as full maner the one as the other point out vnto vs the principall part of man that rationall soule and vnderstanding spirit which beeing part of mans substance here doth remaine still immortall when the bodie is extinguished Of that is meant that speech of the wise man Eccles 12.7 when earth goeth to earth the spirit goeth to God which gaue it That did the first Martyr Saint Stephen yeeld vp into the hands of Christ Act. 7.59 when he said Lord Iesu receiue my spirit Of that speaketh the Apostle to the Hebrewes Hebr. 12 9 if wee haue reuerenced the Fathers of our flesh when they haue corrected vs much more shall wee bee subiect to the Father of our spirites and liue Of that doth our Sauiour speake in the yeelding vp of his soule Luk. 23.46 Father into thy hands I commend my spirit For as he tooke
of one length is incomprehensible and vnspeakable such as no eie can see 1. Cor 2. â— no eare can heare neither can it enter into the hart of maÌ„ But it is many waies apparant that howsoeuer in the day of iudgement the body shal be ioined to the soul as in society of either blisse or torment yet is that immortal inuisible creature of it selfe inorganical sufficiently able for all her actioÌ„s motions and operations without the bodily instruments humors qualities powers agitations temperaments or any corporall faculties whatsoeuer CHAP. IIII. Whether anima the soule bee a medium a meane or middle thing betwixt the spirit and the bodie DIuers late writers set it downe for a firme position Dorn in claue pag 138 142 anima est medium inter spiritum et corpus The bodie and spirit are so contrarie one to another that they cannot be ioyned together but by a middle or meane now the meane to ioyne them is the soule and one expoundeth what that soule is anima est corporis motrix Ibid pag. 136 Fol 141 it is the mouer of the bodie and after he saith anima duobus constat motu scilicet et sensu the soule doth consist of two things to wit mouing and sense And afteward he addeth a third thing to wit appetites Fol 145 odit animam in corpore qui fraenat appetitus he hateth his soule in his body which doth bridle his appetites And in another place defineth it to bee the life Fol 137 anima est vita corporis et substantia media inter animam et corpus participans de animo et corpore the word anima signifieth the life of the bodie and is a middle substance betwixt the mind and the bodie and taketh part of both By which places his meaning seemeth to be that the worde anima should comprehend whatsoeuer is betwixt the principall part of mans soule and the grossenesse of the bodily substance and that the immortall inuisible substance is by it as by a second middle substance vnited to the bodie In these his assertions hee is first iniurious to the worde anima which as I haue shewed alreadie hath as large a signification as hath the word spirit for the immortall soule of man and hath beene alwayes so vsed in all ages amongst Philosophers and approued Latine Authors and especially amongst the most religious Fathers of the Church in all their sermons and discourses and further in as many as haue translated the holy Scriptures vnto vs. As it is taken sometimes for the inferiour faculties so is also the worde spirit and therefore there is no reason why the one should bee restrained strictly to an inferiour baser substance more then the other Marsil Ficin de vita caeliâ—us comparada lib 3 cap 3 The excellent interpreter of Plato Marsilius Ficinus maketh spiritus to be the medium betwixt corpus and anima His words are inter animam et corpus in nobis spiritus necessariò requiritur tanquam medium quo anima diuina et adsit corpori crassiori et vitam eidem penitùs largiatur Betwixt the soule and the bodie a spirit is of necessitie required in vs as it were a middle or meane whereby the soule being diuine may be present to the body being more grosse and thorowly bestow life vpon it And a little after Scimus viuentia omnia tà m plantas quà m animalia per quendam spiritum viuere et generare sui simile lapides sui similes non generant quia spiritus iniis crassiori materia cohibetur Wee knowe that all liuing things as well plants as sensible creatures do liue by a certaine spirit and thereby get their like But stones doo not bring forth their like because the spirit in them is holden backe by the grossenesse of their matter The meaning of Ficinus doth not much differ from Dorne but that which the one calleth anima the other calleth spirite because indeede the wordes are aequivalent and both of them equiuocall And therefore to take away ambiguitie the best had beene for either of them to haue added to the worde the difference as to haue said that the vegetatiue and sensitiue soule is the middle betwixt the rationall soule and the bodie or that the spirit of life is the middle betwixt the vnderstanding spirit of man and the bodie But Dorne in calling that vegetatiue and sensitiue facultie a third substance doth seeme to haue drawne his position out of Origen Origen super Leuit. Hom 2. who doth directly set it downe that anima is in such sort a medium betwixt the spirit the bodie that the soule may be damned and yet the spirit saued and one of his proofes is Origen in Mathaeum hom 30 Fol 96. because it is said in the Gospell that God can cast both bodie and soule into hell fire ex eo quod nihil de spiritu dixit euidenter oftenditur quòd spiritus cum anima peccatrice non simul punitur quà enim peccauit diuiditur et pars quidem eius cum infidelibus punitur quod autem non cius reuertitur ad Deum qui dedit eum Seeing hee speaketh nothing of casting the spirit into hell it is euidently shewed that the spirit is not punished together with the sinfull soule The person that sinned is diuided and part is punished with the Infidels and that which is not his but Gods that gaue it must returne to God that gaue it A very grosse errour is this as are likewise many other opinions which the said Origen doth hold as concerning the soule as the omnes animae erant in initio simul creatae all soules were created in the beginning all together which heresie of his is at large confuted by Aquinas Tho Aquinas 1. parte suÌ„mae theologiae and animam saluatoris fuisse antequam nasceretur à Virgine et in restitutione omnium animas Christianorum Iudaeorum et Gentilium vnius conditionis fore et ex Angelis fieri animas et rursus ex animis Angelos That the soule of our Sauiour Christ was before hee was conceiued of the Virgine and that in the restoring of all things the soules of Christians Iewes and Gentiles shall bee all of one estate and condition and that of Angels are made soules and againe of soules Angels All which absurde opinions of Origen are condemned by Saint Hierom. Whatsoeuer therefore may be gathered as is by some out of Origen Hierom. in Apologiâ— aduersus Ruffinum to proue anima to be a third substance in man wee see by these his assertions what little account may iustly bee made thereof But say they there are many places in the holy Scriptures wherein the worde soule and spirit are both ioyned together in such sort that they seeme apparantly not to signifie one thing Indeede when they are ioyned both together all the Fathers of the Church generally doe make a difference betwixt them but not such a difference
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
soule for the soule being a spirituall essence as it is indeuisible so is it locall and finite it doth choose a certaine place to it selfe or rather hath a place allotted vnto it of God and doth work so far and with such distance as is appointed vnto it There is a great controuersie betwixt the Greeke and Arabian Phisitians Andr. LaureÌ„t tract de Melancth Hypochondi in what part of the head the soule of maÌ„ is situated for whether it be in the head or no they make no question The Grecians doe thinke that it doth possesse the whole braine without any distinction of places and they doe so ioyne imagination memory with reason that they doe thinke them not possible to bee diuided by distance of place nor yet scarsely so much as in thought As in the similar partes of the body they make in euery part the fower natural faculties the attractiue the retentiue the digestiue and the expulsiue not to be distinguished in place but to possesse the whole part as aboue or such like so they make the imagination the memorie and the reason to be in the same order in the whole brain But the Arabian Phisicians doe attribute to euery one of these three faculties a proper and peculiar seate First because nature hath made nothing in vaine therefore seeing there are three seueral ventricles of the braine Rationes 5. Arabum citat a Laurentio it is most likely that they doe serue for seuerall seats for the three chiefe faculties of the soule the first to be the seat of imagination the second of reason Rati 1. a toâ—â— perieventriculorum the third of memory They ascribe the former ventricle to imagination because being in the foreparte it is most fit to receiue obiectes and therfore they say it is softer then the rest as most fit to receiue impressions and memory to the hinder part as an inward chamber or closet somewhat dryer and more firm theÌ„ the ventricle before And the middest being most temperate they account the fittest seat for reasoÌ„ Secondly they endeuor to proue it by Physiognomy because they whose head is made high vp behind haue coÌ„moÌ„ly good memories they which haue high foreheads haue ready imaginatioÌ„ capacity Thirdly they aledge that probleme of Aristotle that when we would deeply consider of a matter we do coÌ„monly draw together the browes the foreheade being coÌ„tracted we do lift vp our couÌ„tenance but wheÌ„ we haue forgotten a thing we do coÌ„monly rub the hinder part of the head Fourthly they rest vpoÌ„ experience because they say it ofteÌ„ falleth out that vpon a wouÌ„d receiued in the hinder part of the head the memory is wholy destroied And also it is often seen that the one faculty being depraued the other may remain souÌ„d Phrentike Melancholike persons may haue their imagination become vaine erronious yet in some matters dispute with good reason many that are forgetfull of thinges past wil yet conceiue very wel things present And last of al they think that the fittest place for the reasoÌ„ the mind being the principal part of the soule is the middle ventricle of the braine froÌ„ which she may both easily receiue all formes of obiects from the former ventricle also readily require and exact of memory those thinges which she hath almost forgotteÌ„ These arguments though they are somwhat probable and haue indeede allured many men to giue assent vnto them yet because they are but onely probabilities gesses and coniectures and no certain demoÌ„strations Vide Andr. Laurentii tract de melanchol it is accouÌ„ted by many more safe to rest vpon the sincere ground laid down before of the GreciaÌ„s Gal. lib 2 de motu musculorum Galen sheweth that the imaginary faculty of the soule doth also remeÌ„ber for when the impressions are deeply conceiued in the imagination he calleth that memory when the imagination doth receiue the impressions but lightly superficially not ofteÌ„ enough conceiue them more deeply he nameth that forgetfulnes he placeth principatuÌ„ anime Gal. de pl. ciâ—is Hipp. Plat. lib. 8. cap. 1. the chiefe part of the soule to be where is the beginning of sinewes that he maketh to be generally in the braine and he wil haue the animal spirits which are the first instrumeÌ„ts of the soule to bee contained not only in the three ventricles Gal de vsu partiâ—m lib. 8. but also in the whole body of the brain because for the gouerning of the whole body there hath need to be multus animalis spiritus great plenty of animal spirits Many Philosophers haue determined the seat of the rationall soule and vnderstaÌ„ding to be in the hart of maÌ„ of which opinioÌ„ were Zeno the Babilonian Diogenes Chrysippus Gal. lib. 2. de placitis Hipp. Plat. Galen declareth that their chiefest proofe was this Sermo est mentis nuntius The speech of man is the messeÌ„ger of the mind and therefore from what part of the body the speech commeth there lyeth the vnderstanding now the speech commeth not from the braine but out of the breast by the aspera arteria the winde-pipe and therefore in the breast and about the heart is the seate of the minde To which he aunswereth that the minde doth in a momeÌ„t moue all the instruments of the body bee they neuer so far off if they be capable of motion Nihil impedimenti ad celeritatem ex interuallo recipit It receiueth no impedimeÌ„t to hinder speedinesse by any distance of place for as when a part of mans body is wounded there is no sensible time betwixt the wound beig giuen and the smart receiued thereby So there is no apparant distance betwixt our will of breathing and speaking and the verie action it selfe which dependeth vpon the wiill howsoeuer therefore the voyce doth proceed out of the winde-pipe yet that doth nothing hinder but that in the brayne may bee the cause which moueth that arterie The speech doth proceede from the mind not as from a place but as from a mouing ruling cause commaunding and gouerning all those instruments about the throate whereby the voyce is framed Galen proueth this by a forcible argument there are saith hee three things passing betwixt the heart and the braine and as it were knitting the one to the other to wit sinewes arteries and veines If about the outward part of the necke the sinewes onely be cut straight way doth the partie become dumbe al other actions being left vnhurt If onely the arteries thereabouts be cut or tyed hard with a band being first with an instrument plucked outward the partie doth not become dumbe but all the parts aboue the band or wound do loose the vse of the pulses and the parts downewards towards the heart do yet afterwardes retaine the pulses but vpon the cutting or intercepting of the veines there is none of the said functions abolished Whereby it appeareth that
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
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
of the Church of God as may appeare by the often naming of the Church in the verses last going before Now there is the place of the Church where the word of God is taught and the Sacraments administred according to the institution of Christ and publicke prayer and thankesgiuings offered vnto God Teach all nations sayth Christ and Baptize them in the name of the Father Math 28 19. and of the Sonne and of the holy Ghost then followeth the promise I will be with you to the end of the world The Apostle when he hath made mention of the Church 1. Cor 11 1◠20.23 and publicke place of the assembly when ye come together in the Church V. 23 when ye come together into one place c he addeth that which I receiued of the Lord that haue I deliuered vnto you how the Lord Iesus in the same night that he was betrayed tooke bread V. 33 c. and after when ye come together one tary for another He requireth of the Romaines Rom. 13.6 that they all with one heart and one mouth glorifie God and to the Ephesians that prayses be giuen in the Church through Christ Iesus Eph. 8.21 vnto all generations for euer Math 28.20 where is the word and Sacraments there is especially the ero vobiscū vsque ad cōsummationem seculi Fourthly the alotting of the place amongst Christians must needs be in the power of the supreme magistrate and of such lawes as are confirmed by him Ios 6.6 Ios 11. If Iosua being Duke did take order for matters in the Church 1. Chro. 23.6 2. Chro. 3.14 1. Reg. 2.35 If Dauid and Salomon did set the courses of the Priests and Leuites remoue the bad and place better in their roome 2. Chro. 17.8 2. Chro. 19 8 If Iehosaphat did send Elithama and Iehoram Priests to instruct the people and set the Priests and Leuites for the iudgement of the Lords cause 2. Chro. 31 4 If Ezechias did not onely appoint the courses but also prescribe to euery one their portions and stipends If Asa 2 Chro 29 1 2 Reg 23 4 Iosias and other godly Kings of Iuda did account it their chiefest charge to purge the Church from Idolatry then why might not Constantinus Theodosius and other Christian Emperours imitate their godly ensample And when now our Christian most noble King doth inioyne or establish orders for the publicke seruice of God Why should not all good subiects obey not for feare but euen for conscience sake Where Princes do command Idolatry Rom 13 5 or any thing directly against the word of God there the subiects may say with S. Peter and the Apostles Act. 5 29 we must rather obey God then man Yet in no wise may they rebell Eccl 10 17 Rom. 13.1 nor in heart wish the subuersion of God his annointed But God his holy name be praysed we haue no need to feare any such edicts we may of all people vnder hearte most willingly submit our selues to that obedience where goalinesse and loyalty may both meete together Psal 85.10 and righteousnesse and peace may kisse each other Fiftly in respect of the prayers themselues great cause we haue had and no doubt shall haue still most carefully to frequent them the prayers being all euen in the conscience of the aduersary most godly and needfull for all good gifts and graces requisite both for Prince and people and all made through our onely mediator Christ Iesus 1. Tim. 2 5. There is one God sayth Paule and one mediator betwixt God and man euen the man Christ Iesus 1. Ioh. 2.2 If any man sinne saith Saint Iohn we haue an aduocate with the father Iesus Christ the righteous and he is the propitiation for our sinnes Aug. in Psal 108. Oratio quae non fit per Christum non solum non potest delere peccatum sed ipsa fit peccatum The prayer which is not made through Christ doth not onely not put away sinne but euen it selfe is made sinne And further it must needs be a great comfort to the vnlearned and a ioy generally to all when the prayers are made in that vsuall knowne language wherein the whole Church may ioyne together with one heart and one voyce to praise God The Apostle sayth I will pray with the Spirit 1. Cor 14.15 V. 16. I will pray with vnderstanding also He which occupieth the place of the vnlearned how can he say Amen to the giuing of thankes when he vnderstandeth not what thou sayst I had rather in the Church speake fiue words to the instructing of others then ten thousand in a strange language V. 19. If there were in our Churches blasphemous prayers maintained or Idolatrie erected then we should with Sidrach Misach and Abednego chuse rather to die then to yeeld so much as the body to prostrate it selfe before them But otherwise for euery small abuse or corruption which is crept into the Church we are not to take occasion thereby to refuse the place of God his seruice There were corruptions when there was buying and selling in the Temple of the Iewes Luc 19.45 Luc. 2.22 Luc. 19.47 Act. 3.1 yet Ioseph and Mary did present themselues to the oblations in that Temple Christ refused not to teach daily in it the Apostles refused not to pray in it Luc. 2 37 and Anna the ancient widow is commended for that in her fasting and prayer she serued God day and night in that Temple Sixtly our intent in comming to the Church is not to iudge the faith of other men but euery one to examine his owne faith Paule sayth Let a man proue and examine himselfe 1 Cor 11.28 31 and so let him eate of that bread and drinke of that cup If we would iudge our selues 2 Cor. 13.5 we should not be condemned Trie and examine your selues whether ye be in the faith or no. If any do come vnworthily in a wrong faith or without repentance the Apostle denounceth of him 1. Cor. 11.29 that he eateth and drinketh his owne damnation He cannot condemne others he damneth but himselfe It was sayd to him that had no wedding garment Friend how camest thou hither not hauing a wedding garment Math. 22 12 he was himselfe cast into vtter darknesse he did not condemne the rest of the guests which were clothed with faith working through charity Gal. 5.6 The Apostles knew that Iudas was a traytor our Sauiour had before certified them of it Math 26.21.22 yet they refused not to receiue the Sacrament with him Iudas receiued his owne damnation he could not condemne the rest of the Disciples If the time imployed in the Church be not for the Sacraments or prayers but for the preaching of the word our assured preseruation against all error is to cleane to the holy Scripture the old and new Testament Aug in Psal 57. Saint Augustine