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
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
neither the heart hath neede of the brain to the beating of the pulses nor yet the braine hath need of the heart that it may rule senses and motions according to the command of reason and will Againe daily experience doth shewe vnto vs that in learning studying about matters there is no apparant motion in the heart but in the head as on the other side in all perturbations the motion is in the heart and not in the head the heart panteth and is troubled but the head is not greeued vnlesse by a sympathie Hereof Galen concludeth that the rationall facultie of the soule Ibid. lib ◠de Plaut 〈◊〉 hath seate in the brayne and irrationall in the heart Auerrhoes obiecteth against Calen that wormes haue a voluntarie motion and yet not by sinewes mouing the muskles for they want them and therfore voluntarie motions may be without any such sinewes and muskles But he should haue considered that wormes are insecta et imperfecta animalia vnpecfect craatures as are flies gnats and such like therefore there is no argument to bee drawne from them to more perfect creatures that because they doe reare vp and stand without bones purge melancholie without spleane and moue voluntarie without sinewes and muskles therefore more perfect creatures as beastes and foules must doe all these thinges by the same meanes that they doe it Neither doth it follow because bruite beasts haue their motions by anima sensitiua the sensitiue soule that therefore man being so much more excellent then they many degrees more they are better then vermine should of necessitie haue the same fountaine of motions that is in those bruitish creatures Another reason hath Auerrhoes when we breath in sleepe the letting in and sending out of the breath is by the helpe of the muscles and sinewes And yet at that time there is no will nor power of the rationall soule to gouerne it therefore the fountaine of motion is from the heart But there is in man a twofolde will the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab electione by election and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instinctu by instinct of nature In the time of sleepe there is the later though not the former There are also such passages bands mutual helps betwixt the braine and the heart that Hippocrates doth not sticke sometimes to make the heart the dwelling place of vnderstanding Hipp. in libello de corde his wordes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans rationall soule is in the least ventricle of the heart it is not nourished with meates and drinks but with the pure and cleare aboundance arising out o◠the seuering of the bloud Some cōmenting vpon that place say that hee speaketh after the vulgar opinion others thinke that by the soule he meaneth that calidum that naturall heate Laurent in Anat which is the instrument of the soule The vitall spirit which Hippocrates and Galen do often leaue at our liberty Gal. lib. 5. de placit Hipp. et Plat. et in a Aph. 14. et in libro contra Lyrum whether we will call it calidum or by the name of spiritus though it bee placed in the heart yet is it also from it by the arteries communicated to all the bodie And the bloud whereof the spirits do come Gal. in lib. do vsu et vtil respirationis and which is the same to the spirits as in the lampe the oyle is to the flame although the naturall facultie of the working of it bee placed cheifely in the liuer Hippo. lib. de alimento yet is it also in the veines which haue their beginning of radication and distribution frō the liuer Atha in initio tractatus de definitionibus ecclesiasticis Hereupō cōmeth that speech of Atha habet anima sua sedem in corde in posteriori parte capitis quae caua vocatur et in basilicis venis In istis tribus partibus amma sedem habens in totum copus vitalem suam potentiam distribuit The soule hath her seat in the heart in the hinder hollow part of the head and in the basilicall veines And hauing her abode in these three places shee doth distribute her vitall power into all the bodie The Prophet Dauid saith Psal 7.10 thou Lord art the searcher of the heart and reines The best interpreters doe by the heart expound cogitations and thoughtes and by the reynes our affections Hee saith further Psal 16.7 my reynes do instruct mee in the night season that is my will and my studies beeing guided by the spirit of God for in the same verse hee giueth to God humble praise as to the author of that Instruction In sundrie places of the Scriptures Exod. 12.11 Leuit. 3.4 Hieron super Nahum 2. Greg. 11. mor. 9. Aug. super Psal 72. Tremel in Psa 139.13 the worde reynes is expounded by the Fathers to signifie lust as beeing instruments seruing to lust But the Psalmist doth apply it generally to all the inward faculties as when he saith Thou Lord doest possesse my reynes that is as the best do interpret it quicquid in me latet whatsoeuer lyeth hid within me The reines are placed by Physicians in the middle proportion of heate as are likewise the liuer and veines and all those chiefe inward receptacles of heate bloud and spirits by meanes of veines and arteries passing thorowe them haue a mutual societie one with another And if of humors and grosse things that bee true which Hippocrates writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foras et intro est spirabile totum corpus Hipp. epid 6 Thes 6. Aph. 1 all the body hath passages breathing out and inspired frō one part to another Gal. lib. 3. de natural facult and that which Galen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery part doth drawe out of euery part and send againe into euery part and there is one confluxe and conspiration of al parts Then much more may this bee said of spirits which are far more subtill and more fit for passage And if experience doe teach that either a veine or an arterie being opened may thorowly euacuate both the one and the other Hipp. in Coacis praenotionibus Laurent in Anatom and that there is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Physicians do call it such a transition of humors from the veines to the sinewes and from the sinewes to the veines that a disease in one may be dissolued and auoyded by the other as Hippocrat sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crampe or convulsion of sinewes comming within the first three daies doth often dissolue a feuer why should not then the faculties and powers to wit the animall in the braine and the vitall in the heart the naturall in the liuer bee thought mutually to cōspire and worke together to vpholde the whole bodie and euery part and portion thereof I conclude therefore that howsoeuer the anima or soule is said in respect
the Lordes house doe eate vs vp Deut. 28.58 that wee feare God and dread his glorious fearfull name the Lord our God and that wee loue the Lord with all the powers of heart mind soule and strength The fourth thing required for the image of God to be renewed in vs is truth not onely true deuotion in the seruice of God which the Apostle calleth true holinesse but as he addeth in the verse following Eph. 4.24.25 to speake euery man the truth one to an other for wee are members one of another The nearer man approcheth vnto truth the more doth hee put on the image of him Tit. 1.2 that is truth it selfe and is called a God that cannot lie and the more that man is giuen to falshoode and deceit the more doth hee cast off the image of God and put vpon himselfe the vizard of Satan who is the Father of lies Iohn 8.4 and was a lyer from the beginning The fift necessary part of the repairing Gods image in vs is that all our affections which by nature were corrupted be sanctified and gouerned by the grace atd power of Gods spirite as the Apostle doth in the next verse giue an instance of anger Eph. 3.2 6 Bee angry saith hee and sinne not It is not required that affections should be clean rooted out for affections were euen in our Sauiour Christ It is said in S. Marke Mar. 3.5 that when hee looked vppon the Pharises he did with anger grieue that their hart was so hardened Iohn 11 35 And in S. Iohn that when they wept for Lazarus Iesus wept also The Apostle biddeth vs couet to prophesie 1. Cor. 14.39 and in an other place reioyce with them that reioyce Rom. 12.15 and weepe with them that weepe The prophet Dauid saith Psal 139 2â— Doe not I hate theÌ„ O Lord that hate thee yea I hate them with a perfect hatred There is a very good vse of affections in man anger addeth a spurre to fortitude hatred of sinne addeth a spur to iustice griefe addeth a spurre to mercy If the heart should bee without affections then should the soule bee like to a shippe be calmed in the Sea when shee hath no wind shee can make no way neither can the soule gouerne well the matters of this life without affections onely it is required that they be saÌ„ctified by Gods grace and made more and more coÌ„formable to the will of God If thus the image of God be dayly more and more renewed in vs then doth our estate receiue a most comfortable alteration Rom 5 1 Eph. 2.3 Rom. 6.20 Rom. 7 14 for whereas by nature wee were enemies to God children of wrath slaues of sinne carnall solde vnder sinne Ezech. 16 6 filthy and wallowing in our owne bloud Eph. 2.19 and strangers from the common wealth of Israell we are now by grace made the friendes of God Iohn 3.29 Iohn 15.14 the Spouse of Iesus Christ the children of Abraham sons and heires of God Eph. â— 32 a chosen generation a â—oyall priesthood Rom. 4.16 a holy nation a peculiar people Rom. 8.16 washed in Christ his bloude 1. Pet 2.9 and made kinges and priests to God our father Apoc. 1.6 CHAP. IX What wee may conceiue of the soule by the conscience of man and how the conscience is a heauen or hell to the soule in this life THere are very well made of S. Bernard fower seuerall kinds of consciences wherof onely one doth stand against the immortality of the soule there is Quieta mala and quieta bona Power sundry kindes of consciences turbata mala and turbata bona A quiet ill conscience and a quiet good A troubled il and a troubled good A quiet ill conscience is when man sleepeth securely in sinne Eph. 4 19 Rom. 5 1. and hath no sense nor feeling of sinne A quiet good is Act. 1 18 when being iustified by faith hee is at peace with God a troubled ill when a man is swallowed vppe in the gulfe of dispaire and a troubled good Mat. 11.28 when labouring and groning vnder the burthen of sinne hee desireth to be eased and refreshed by Iesus Christ The first conceiueth little of immortality because indeed man continuing in it is transformed as it were into a brute beast for as a troubled good conscience is sitte for men of infirmities and a troubled ill maketh them like to the diuels so a quiet good doth make them after a sort angels and a quiet ill doth reduce them to the estate of brute beasts depriue them of vnderstanding and reason The Apostle caleth the CretiaÌ„ slow bellies euil beasts Tit. 1 1 Dauid saith of theÌ„ that are drowned in worldly honour psal 49 20 man being in honor hath no vnderstanding but is like to the beasts that perish in an other place biddeth vs not to be like horse and mule in whom there is no vnderstanding psal 32 9 Of the Philosophers such as onely delighted to wallow in pleasures were called Epicuri de grege porci hogs of the heard of Epicure Horat. lib. 1 Epist 2 Fruges consumere nati only born to deuoure the fruites of the earth The prophet Hosea saith Hos 4.11 Whoredom and drunkennesse doe take away the heart of man that is they make him to haue no sense nor feeling of sins but to reioyce in that which indeede he should lament and to bee though aliue in the bodie yet dead in the soule as saith Bernard Bern. lib. 1. de considerat quis magis mortuus eo qui portat ignem in sinu peccatum in conscientia sentit nec excutit nec expauescit Who is more dead then hee which carieth fire in his bosome sinne in his conscience and doth neither feele it nor shake it out nor tremble at it The cause of this quietnesse is because Satan hath gotten a peaceable possession Our Sauiour saith when a strong man doth possesse all then all is quiet Diabolus eos pulsare negligit Greg. 14. moral 12. quos quieto iure possidere se sentit The diuell is carelesse of assaulting them of whome hee hath iustly gotteÌ„ a quiet possessioÌ„ Of this quietnesse Bernard speaketh writing vpon that place of Ezekiel Ezech. 16.42 my wrath and zeale is departed from thee Bern super Cantica serm 42. Vides quòd tunc magis irascitur Deus cùm non irascitur hanc misericor diam ego nolo supra omnem iram est miseratio ista you may see that God is then most angrie when he is not angrie The quiet ioy that wicked men haue seemeth to come of mercy but I wold wish none of that mercie that mercy is aboue al the wrath that can be Howsoeuer bruitish man hath no hope of immortalitie nor feare of Gods iudgements yet is his case therby no whit the better but rather much more grieuous
for thou hast created al things by thy will they are haue bin created worthy is the Lambe that was killed Apoc. 5.12 to receiue power and riches wisedome and strength and honour and glory and praise Of which celestial thanksgiuing hee make vs al partakers that dyed for vs all euen that Lambe Christ Iesus to whome with the Father and the holy Ghost bee all glory Maiestie honour and praise now for euer Amen The End of the First Sermon THE SECOND SERmon of Thanksgiuing PSALME 107. V. 21. And sacrificing the sacrifice of prayse let them tell forth his doings with gladnesse COncening that which hath already beene spoken in the forenoone as well of the generall argument of the Psalme as also of the particular handling of the former part of my text I purpose not now right Worshipfull and beloued to make any repetition thereof partly because it was so lately vttered and partly because as some of you know I must of necessitie hasten to another place It remaineth onely now that I proceede somewhat further with the fruites and effects of thankfulnesse which then I began to speake of and to enterpret the verse following of our offering the sacrifice of praise and telling forth his workes with gladnesse The sacrifices which here the Psalmist speaketh of are not propitiatory but eucharisticall not for ransome of sinne but for rendering of thankes The propitiatorie sacrifices of the olde Testament Heb. 10.1.8 were types and shadowes of the passion of Christ The truth being come those shadowes are vanished away The last altar was the Crosse the last sacrifice was the bodie and bloud of Christ Heb. 7 17 and the last sacrificing priest was Christ Iesus himselfe a priest for euer after the order of Melchizedeck The order of Aaron had successours which did often offer sacrifices because they were vnperfect But the order of Melchizedeck is to haue no successour Christ offered a perfect sacrifice and therefore without any neede of repeating it he offered himselfe once for all Heb. 10.14 No mortall man nor yet any angel of God was fit to offer this sacrifice but onely Christ Iesus himselfe who was holy pure Heb 7.26 blamelesse and higher then the heauens he offered himselfe once for all Heb. 9.26 He ordained the sacrament of his bodie and bloud not to bee an altar 1 Cor 10.21 but a table not to offer but to receiue not to be a sacrifice 1 Cor 10 16 but a heauenly supper wherein our soules doe feede vpon the bodie and bloud of Christ and doe enioy a communion or common partaking thereof not to bee a propitiatory act but eucharisticall as that sacrament was called in the primitiue Church eucharistia a solemne and publike thankesgiuing vnto God for all the benefits which wee receiue in and through his Son Christ Iesus The sacrifice was offered by Christ himselfe It is sufficient for vs by faith to feede vpon it and thankfully to acknowledge that all is ours 1. Cor 3 â—2 as wee are Christs and Christ is Gods Phil 1 17 Without this faith all our thankesgiuings are but dead sacrifices as were the offerings of Kaine Gen. 4.3 who did offer to God as well as Abel but not with the faith of Abel Luk 1â— 11 And as were the speaches of the Pharisie Lord I thanke thee that I am not as other men when he sought more to exalt himselfe then to giue glorie and prayse vnto God Be there neuer so good a proportion of a body in the outward lineaments yet if the life be absent it is not a bodie but a carkase euen so be there neuer so good words in prayer and thanksgiuing yet if the soule bee absent for the life and soule of God his seruice is faith in the bloud of Christ then is our honouring of God but only a mere shadow ad carkase howsoeuer it do carry an outward shew of holines The good Christians of the primitiue Churches did not thinke it sufficient in God his great deliuerances to testifie their ioy with bonefires ringing of belles reuelings and belly-cheare but they shewed their thankfulnes by a general and solemne receiuing of that sacrament which they called Eucharistia the sacrament of thanksgiuing to wit Cyprian in serm de orat Dom. the Supper of the Lord by the often and zealous receiuing whereof they did both testifie their thankefulnesse vnto God and acknowledge also by whom they hoped that their prayers and prayses should be graciously receaued Apoc. 8.3.4 Christ onely it is that hath the golden censer to offer vp the prayers of the Saintes before the throne of God and with the smoake of the odours that is with the sweete sauour of his oblation the prayers of the Saintes go vp to the presence of God Dauid when hee hath called to mind the manifolde blessings of God Psal 116 13 can finde no other way to bee thankefull but onely by receiuing the cup of saluation and calling vpon the name of the Lorde V. 17 by paying his vowes vnto God and offering vnto God the sacrifice of thankesgiuing True thankefulnes requireth that our heart should loue God our lippes prayse God our bodie and soule obey God and our goods with all that we haue serue for the glorie and honour of God And each of those duties is accounted in the holy Scriptures to as it were a sacrifice offered to God For the hart the Lord saith by the wisedome of Salomon Prou. 23.26 My Sonne giue me thy hart and let thine eyes marke deligently my wayes The sacrifice of the Lord saith Dauid is a contrite spirit a contrite spirit and a broken heart Psal 51.19 â— O Lorde thou wilt not despise In the sacrifices of the olde Testament the Israelites did first behold the wrath of God against sinne that the rewarde of sinne was death for the Ramme Rom 6.23 Heyfer and such like being sacrificed did plainely shewe vnto them what they had deserued and thereby they conceiued a griefe for sinne and a loathing of sinne Secondly it was vnto them a liuely figure of the passion of Christ Ioh. 8.56 whereby they were stirred vp to loue the Lorde for his goodnesse and to reioyce in the beholding of the dayes of Christ And thirdly the sacrifice was as it were a vowe of amendment of life They vowed that as that beast was slaine vpon the altar so they would from thence foorth slay mortifie the wicked corruptions of their sinfull nature In which respect God doth call it a couenant Psal 50.5 when hee saith they make a couenant with mee by their sacrifice If these thinges to wit the griefe for sinne the loue of God and the full purpose to amend were wanting then was the sacrifice before God abhominable To him will I looke saith God euen to him that is poore and of a contrite spirite Isay 66.2 and that trembleth at my wordes
otherwise hee that killeth a bullocke is as hee that slayeth a man and hee that sacrificeth a sheepe is as hee that cutteth off a dogges necke and hee that offereth an oblation is as hee that offereth swines bloud and hee that remembreth incense is as hee that blesseth an Idoll such are these which haue chosen their owne wayes and whose soule doth delight in their owne abhominations 2â— Cor. 5.14 Then do we giue the heart vnto God when wee say with the Apostle the loue of Christ constaineth vs or wheÌ„ we performe that of the Psalmist Loue the Lord all ye Saintes of his Psal 31.24 for the Lord preserueth the faithfull and plenteously rewardeth the proude doer The olde Verse is true Non clamans sed amans cantat in aure Dei Not he that crieth out but he that loueth doth sing in the eares of God Dauid when he would giue thanks for his victories saide I will loue thee O Lord my strength Psal 18.1 or as trauellers do translate it ex intimis visceribus te diligam I will loue thee from my inward bowels Racham futur eâ—chomca O Lord my strength for so indeede the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Heb. 13.15 Osea 14.8 Another sacrifice of thanksgiuing is to offer the fruite of our lips confessing vnto his name that is with our tongue to praise God Dauid doth call his tongue his glory because thereby hee did principally set forth the glorie of God to the edifying of others Awake saith hee my glorie Awake Lute and Harpe Psal 57.9 I my selfe will awake right earely And in an other Psalme psal 30.13 Thou hast put off my sackcloth and girded mee with gladnes therefore my glory shal sing vnto thee that is my tongue a principall member made for thy glory The Apostle doth commaund vs generally Col. 3.17 that whatsoeuer wee doe in word or deede we should doe all in the name of the Lord Iesus giuing thankes to God the Father That is indeede to consecrate our tongue wholy to the glorie of God not now with the mouth to praise God and by and by with the same mouth to dishonor God but euery where and in all our speeches to haue an eye to that for which our tongue was made to wit 1. Thess 5.11 the glory of God the edifying one of another Aboue all things saith the Apostle sweare not Iam. 5.12 Eph. 4.25 put away lying and speake euerie man the truth one to another v. 29 for wee are members one of another Let no rotten or filthy communication proceede out of your mouth but that which is good to edifie withall that it may minister grace vnto the hearers V. 31 let bitternes and railing be put from you and blasphemie and all malitiousnes Otherwise howsoeuer wee doe with the tongue sometimes praise God if wee doe with the same tongue in our other speeches dishonour God it doth then euidently argue that our praising of GOD was nothing but meere hypocrisie for so sayth Saint Iames Iam 3.9 with the tongue wee blesse GOD the Father and with the same tongue wee curse men made after Gods image this cannot bee Can the same fountaine send forth both sweet water and bitter and how then can there come out of one mouth both blessing and cursing This saith the Apostle ought not to bee The people of Israel when God had shewed his infinite fauour towards them in deliuering them from bondage in sending them a pillar of cloude Deut. 8.3.4 for the day and for fire for the night to guide them in the desert in giuing them water out of the stony rocke and feeding them with foode from heauen 1. Cor. 10.10 Numb 14.37 in so protecting them that for forty yeares their garment did not waxe old neither did their foot swell They were so far from giuing praise vnto God that they fell to the clean contrarie that is to murmure against God But for this their wretched vnthankfulnes they were plagued some with leprosies some with fiery serpentes some the earth swallowed vp some perished with the pestilence that of aboue sixe hundred thousand there came but two of them into the land of promise A fearefull iudgement of GOD against such as refused to offer to God the calues of their lippes Osea 14.8 confessing vnto his name An other sacrifice of thankesgiuing is in the whole course of our life to consecrate our bodies and soules to the obedience of God his holie will Rom. 12 1 I beseech you saith the Apostle for the tender mercy of GOD that you offer vppe your body and Soule a liuelie sacrifice holy and acceptable vnto GOD which is your reasonable seruing of God 1. Cor. 6.20 fashion not your selues like to this world In an other place hee giueth the reason why wee must offer this sacrifice both in body and soule to glorifie God to wit because they are Gods God made them Christ Iesus redeemed theÌ„ whatsoeuer is bought from vs is none of our owne yee are bought saith the Apostle with a price Christ gaue his body and bloude for vs that hee might purchase vs vnto himselfe Tit. 2.14 that hee might redeeme vs ftom all iniquitie and purge vs to bee a peculiar people vnto himselfe zealous of good works whosoeuer therfore yeeldeth any part of his bodie or mind to commit sinne hee doth therein coÌ„mit sacriledge he robbeth the Lord Iesus of that which in dutie should bee offered to him The word sacrificing doth import a killing or slaying Rom. 8 13 The Apostle sheweth what we must slay to wit our owne vices and corruptione if yee mortifie the deedes of the flesh by the spirit yee shall liue mortifie your earthly members Cos 3.15 fornication vncleannes coueteousnesse This mortification must especially take place in those sinnes whereunto we are either by nature or by age most inclined what great thing is there performed of the riotous yong man if hee auoide couetousnes or of the olde man if hee auoide the wanton lustes of youth But if the old man do subdue anger nigardly care waiwardnes and such other crimes whereunto the nature of his age is most enclined or if the young man can by prayer and the power of Gods spirit mortifie those filthy lustes whereunto hee findeth himselfe most endangered then doe they offer vnto God a verie acceptable sacrifice for this sacrifice doth highlie please God wheÌ„ euerie man shall examine his own coÌ„science and when hee hath found to what vice hee is most bent doth then striue to mortifie that sinne by earnest praier and by the assistance of God his spirit Gal. 5.24 if wee doe not seeke by all good meanes to slay sinne before it of it selfe doth forsake vs if the yong man will not abandon his lustes vntill age doe of necessitie plucke it from him then hee forsaketh not sinne but sinne forsaketh him