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
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
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
are three kinds or sorts of soules and addeth presently the partition of Plato And againe plures sunt animae species et triplici sede collocatae there are three maners and formes of the soule and placed in three seuerall seates he citeth againe the diuision made by Plato Aristotle Vide Peucer Pag. 601. although in some places hee maketh but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gouerning all yet when hee giueth to the vegetatiue sensitiue and rationall soule three seuerall times of beginning and seuerall efficient and materiall causes and seuerall maners of working Arist de generat animal lib 2. Cap. 3. he seemeth verie euidently to make three distinct sortes of animae For he teacheth plainely those anima or soules whose actions are corporall doe not come from outward but do growe in and with the bodie Nec simul fieri animatum et faetum It hath a vegetatiue force to growe in the wombe euen before it is endued with sense Ibid. But of the minde hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely the mind doth come from out ward and is only diuine For the powers and opeations of the bodie doe not communicate with the operations thereof Melanch de anima pag. 21 Melanchthon doth not condemne the arguments of Occam wherein hee endeuoured to demonstrate that the rationall and sensitiue soule are distinct things in man His reasons are because the rationall and sensitiue appetites are contrary one to another and it is vnpossible that in the selfe same indiuisible nature there should bee at the same time contrarie appetites Againe if man beget man it must needs be with life and sense It seemeth a grosse thing to imagine that other baser creatures should naturally procreate and bring forth issue of their owne kinde with life and sense and that man being so farre a more excellent creature should not in procreation yeeld so much as sense and life The reasons of theÌ„ which defend three seuerall kinds of soules in man Howsoeuer the rationall soule the vnderstanding and mind commeth not ex trâ—duce froÌ„ the seed of the parents but is inspired and giuen of God yet the vegetatiue and sensitiue power as he saith cannot but come by naturall propagation if in bruite beasts much more in man the more noble creature Moreouer after their opinion the rationall soule differeth from the other in continuance and eternitie For whereas she is immortall and perpetuall the others to wit the vegetatiue and the sensitiue as they haue their beginning with the bodie so haue they their end also For their actions are wholy organical neither haue they any power or beeing when the bodily instruments do fayle The sensitiue power is corporall and diuisible but the mind or soule is a spirit incorporall and therfore indiuisible and is indeed the only essentiall difference betwixt man and bruitish creatures Whiles she is vnited with the bodie she gouerneth all the powers of the bodie and imparteth her efficacy to euery part of it according as it is found capable thereof As the Sunne in the great world doth come to some partes with his beames and to other parts onely with his efficacie euen so in this microcosmus the little world man the diuine spirit the soule doth on some partes cast the beames of her light and impart vnto other the power of her quickening spirit and is indeed both the fountaine of life in this world to the body being made capable by the vegetatiue and sensitiue faculties the good temperatures of the first qualities and after this life when the vegetatiue and naturall forces shall cease the bodie being by glorification made eternally capable it shall minister to it a life that neuer shall haue end A man doth sustaine no iourney if at the same time wherein he expecteth the payment of a debt though the debt be not paid yet his comming for it doth by occasion sodainly yeeld him such preferment as whereby he shall neuer stand in neede of that debt so expected And euen so it is no abasing vnto maÌ„ not to haue that debt of nature sensitiue life which all liuing creatures haue when at the same time in stead of that which should haue come from parents God doth inspire a far better euen a liuing soule performing al a thousand times more then the other could haue done I therfore hold their opinion to be soundest Peucer de diuinat cap de physiog which do attribute vnto man but one soule comprehending and gouerning al the powers in man The vegetatiue and sensitiue faculties are but bodily temperatures or corporall agitations hauing their motions according to the good disposition of the instruments and also their continuance according to their continuance But the mouing spirit which moueth all and ruleth all and quickeneth all is that one soule of man Chrysost ad populum Antioch hom 19 of which Chrysostome speaketh omnia duplicia naturae nostrae dedit Deus binos oculos binas aures binas manus binos pedes animam autem vnam quam si perdiderîmus quid superest quorum in vita maneamus God hath giuen all other things double vnto vs that if one be hurt the other may stand vs instead eies eares hands feet double But he hath giuen vs but one soule which if we destroy what is there in the world whereby we may hope for any life Isidor in etymolog And Isidore anima dum viuificat corpus anima est dum vult animus est dum scit mens est dum recolit memoria est dum rectum indicat ratio est dum spirat spiritus est dum aliquid sentit sensus est The soule is one but is called by seuerall names according to her seuerall and manifold operations Vide Curaei Physic Some holding the opinion of Plato that there bee three distinct soules in man do conclude that to be the cause of apparitions of ghostes because Plato taught that the sensitiue soule doth remaine a while after death as a garment couering to the rationall But I omit that as a playne dreame Iohannes Philoponus Philopon Grammat a Grecian Philosopher and yet a christian said that he could not conceiue how the wicked should be punished after this life vnlesse the sensitiue soule doe continue No doubt as the souls of them which dying in the Lord are alreadie blessed and with Christ in Paridise beholding the Lambe Apoc. 22 5. howsoeuer they want the bodily eye and haue no light of the Sun but the Lord God is their light for euer so the rich glutton his soule Luk 1â— the souls of as many as are alreadie damned with him do endure the torments prepared for the diuell and his angels Howsoeuer the bodies being not yet raised vp they cannot be said to haue their corporal senses The maner of the ioies punishmeÌ„ts after this life for the arme of Gods mercy and the arme of his iustice are both
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
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
of her chiefe animall facultie to haue seate in the braine and by her vitall facultie to haue place in the heart and by her naturall facultie to possesse the liuer yet the first by sinewes and the second by arteries and the third by veines doe with such societie harmonie and neere coniunction worke continually together in all the bodie that the soule it selfe which ruleth and gouerneth them al may bee said in and by them to bee present in all the bodie although in her owne essence and substance shee hath her proper place appointed by God being the chiefest part of mā it is most likely that she hath it in that part which is the chiefest beauty as it were the very maiestie of this earthly creature CHAP. VI. Whether the soul do come ex traduce by generation and conception from the parents as doth the bodie WHether the soule of man be created of God or no it is a matter that was neuer called in question in the Church of God for al the faithful haue euer acknowledged that as the body is created of God so also the soule But sundrie doubts haue been often made by many in what sort and maner the soule is created Some haue thought it to be a corporal thing and to come by propagation from the bodies of the parēts others haue on the other side so much extolled it as that they wold haue it to be created of the very substance of God A third sorte there haue bin which haue defended the soule to be a spiritual substāce but yet to come by propagation the soule from the soule as the bodie from the body Origin his opinion of all soules created together at the creation of the world is touched Chap. 4. August Epist 157. tom 2. Others wil haue it to be created of nothing others that it is created but yet of the substāce of that immortall soule which was giuen vnto Adam S. Augustine saith that if we keepe our selues frō the two first grosse heresies then Origo animae sine periculo latet it is no danger to vs to bee ignorant how the soule hath her beginning The first assertion which was the errour of Tertullian is at large confuted in that Epistle of Augustine The two chiefest reasons of Tertullian are these Gen. 46.26 first because it is said in Gen. that there came three score and sixe soules out of the loines of Iacob secondly because whē God made Adam Gen. 2.7 it is said that God did breath into him hee was made a liuing soule but when Eue was made there is no mētion made of any soule inspired into her therefore she had hers from Adam To the first it is answered that the word soul signifieth some times the person Gen. 14.21 as Gen. 14. giue mee the souls take thou the goods when the king of Sodom desired to haue his people againe S. Paul biddeth euery soul be subiect to higher powers that is euery person sometimes it is takē only for the body Aug. epist 157 tom 2. as S. Aug. sheweth in that Epistle as I haue laid open here in my first Chap. As for the ensāple of Eue it was sufficiēt to haue the inspiring of the soule once named but no doubt she had also her soule giuen her of God as Adā did acknowledge whē he said this is now flesh of my flesh Gen. 2 23. bone of my bone he did not say soule of my soule therfore did confesse it to be giuen of God The second opinion which was of the Manichees renewed of late time by Seruetus that because the Apostle saith Act 17.28 In God wee liue moue haue our beeing meaning indeed of the qualities gifts and graces which God hath bestowed on vs therefore our soule is made of the very essence of the God-head it is so grosse a collection that it needeth no cōfuting It is most absurd impious once to think that the soule of man being so many waies stamed polluted and so full of inconstancies vaine imaginations should be in substance a portiō of the most pure sacred God head As for them which thinke that it commeth of the essence of mans soul some do holde that in procreation it floweth out cum semine Aug. epist 15◠But Aug. doth thinke that to be incredible because multa fluunvirrita sine conceptibus semina and if the semen animae be mortall how shuld then the soule it selfe be immortall Others are of opiniō that no part of the soule issueth out with the seede but as one candle doth light another lose no part of it selfe thereby so the soule of the parents doth giue a soule to the naturall heate good temperature of that which is conceiued and yet not diminish thereby any portion of it selfe But the most generall opinion now holdē in the church is that the soules are created of God from outwardly by his diuine power inspired into mā at the time of giuing life Whether created of the soule of Adā as some in times past haue thought or created of nothing as in the first creation I account it a question needlesse seeing the word of God hath reuealed no determining thereof but that it is created of God and also created in another maner then is the body that seemeth to be apparātly declared in the holy scriptures The Apostle saith to the Hebrewes if we haue had fathers of our flesh to correct vs Heb. 12.9 we haue reuerenced thē how much more shall wee be in subiection to the father of our spirits and liue What can bee more apparant to shew that the body and the soule do not come both vnto vs after one maner God is our creator in respect of our bodies but hee hath made them by meanes by the parents of our flesh but hee is called the father of our soules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a certaine excellency and peculiar preheminēce because he hath made them himselfe alone and in the creatiō of our spirits hath gone beyond the course helpe of natural meanes The like speech we haue in the Preacher Eccl. 12.7 when earth saith he goeth to earth the spirit goeth to God which gaue it No doubt God giueth also the body as the Psalmist cōfesseth Psal 139.13 thou Lord hast couered me in my mothers wombe I will praise thee for that I am wonderfully made but he is by a singular proper prerogatiue called the giuer of spirits because they come not as the body by means but immediatly frō himself Hereunto hath S. Peter respect 1. Pet. 4.39 when he willeth vs to commit our soules vnto God as a faithful creator Dauid whē he saith the Lord doth fashion the harts of mē Psal 33.15 Hereupon is it that the Lord himselfe saith by the Prophet Esay that he hath made the soules Esay 57.16 to this worke
these things to thine owne Courtiers as for me it is all one with mee whether I doe putrifie on the ground or on the gibbet Theramenes the Lacedemonian Plut. in Nicia Val. Max. lib 3 cap. 2. when being condemned by the Ephores he was going to execution he laughed and carried in his countenance all signes of ioy one of them therfore said vnto him what doest thou contemne the lawes of Lycurgus our law-giuer Hee answered no but I giue them thanks that they doe appoint me such a punishment as I may pay without borrowing on interest Infinite such examples haue beene in all ages of many valiant hearts despising death aswell in war as in peace this couragious conteÌ„pt of death is a very euident token that is in the heart some expectatioÌ„ of another life when this former is well ended Tully saith Tul. lib. 1. Tulc that it is vnpossible to finde the originall of the soule in earth nihil est in animis mistum aut concretum aut humidum aut flabile aut igneum there is no mingled nor compound thing in the soule no moist thing nor windie nor fierie for none of these things can vnderstand remember or by things past collect things future These things must needes be acknowledged diuine And although the soule be not of these mixt things yet doth she hold all these contrarieties in peace and vnion which is also a plaine proofe of the diuine power of the soule that she holdeth all contraries heate colde moisture and drought in mutuall amitie and concord Seneca being fallen into the consideration of that desire which man hath naturally to know some God for there is no couÌ„trey so barbarous which doth not in heart confesse that there is a God saith quemadmodum radii solis contingunt quidem terram Seneca lib. ad Gallione de breuitate vitae ad Lucilium sed ibi sunt vnde mittuntur ita animus magnus et sacer conuersatur quidem nobiscum sed haeret origini suae As the Sunne beames do come to the earth but they are there from whence they are sent euen so a great and holy mind is conuersant with vs but it doth cleaue and sticke there where it hath the first beginning Mors quam pertimescimus intermittit vitaÌ„ non eripu veniet iterum qui nos in lucemreponet dies but that he speaketh chiefely vpon some hope of resurrection Alphonsus the King of Arragon accounted this as a great strengthening of his faith touching the immortalitie of the soule Panormitan lib. 4. de rebus pestis Alphonsi because he sawe dayly the elder that men grew in yeares and the more that the strength did decrease the more they excelled in wisedome and the more did the powers of their mind encrease Strength is an effect of youth if the soule in the middest of bodily weakenes or worldly trouble do gather strength as Chrysostom saith anima reiuuenescit inter angustias Chrysost de resurr serm 1. the soul by troubles doth waxe more youthful then must it needes follow that it is of it selfe an essence immortall But some do say the simplicitie of children and the doâ—age of many old men do shew that the mind is like affected with the bodie and therefore the body wholy failing the mind must needes faile also I must needs confesse that when the senses and formes of things are altogether disturbed as in a frensie or when there is a great distemperature in the braine as in children by too much moisture and in crooked olde age by too much drinesse then for want of good tooles the worke-man is as it were idle and for want of fit windowes the ghest that is within vs doth not take so good a view of matters as otherwise shee would But it doth not thereby follow but that she shall fully exercise her operations againe when she is deliuered both of windowe and closet and hath no other functions to execute but what she can perfectly performe without any helpe of instruments The clouds shadowe the light of the Sunne from vs but the brightnesse of the Sunne it selfe is nothing thereby diminished As the Sunne of the little world mans soule hath seuerall faculties so hath she seuerall times when shee doth in highest degree exercise and vse them The vegetatiue power hath his mightiest force in the wombe the sensitiue hath his chiefest time in the course of this life and the intellectuall doth flourish most after this life The prodigious dreames which haue been in all ages Calu. Iustit lib. 1. cap. 15. Sect. 2. doe plainely conuince and proue what agility and vigour may be in the mind when the senses are all bound In the warre with the Latins the two Romane Consuls at that time Generals in the field did in one night dreame one the selfe same dreame a ghost appeared vnto them and told that it was agreed by the gods that on the one side the Generall should dye and on the other side the whose armie The two Generals to wit Derius and Manlius Torquatus when they had compared their dreames together did resolue like valiant commanders that they should rather one of them yeeld vp their liues as a sacrifice then that the whole armie should perish The agreement was made that whether soeuer of them had his wing or troupes first beginning to faile the Generall of that part of the armie should presently cast himselfe into the thickest of his enemies and sell his life as deare as he could It fell to Derius his lot his wing began first to shrinke and thereupon hee beeing gallantly mounted did presently make a breach vpon the armie of the enemie fought fiercely slew many and although hee was at the last slaine himselfe yet hee brought thereby happy deliuerance vnto his countrey Sophocles the Tragedian Peucerus de diuinatione pag. 456. when on a certaine night a robberie was euen then in committing at Athens did the very same time dreame so often and so apparantly of it that he arose and went to the offïcers the Areopagites declaing his dream vnto theÌ„ and the maner of the manifest appearing therof The Areopagites thereby found out the fact and inflicted vpon the offendors condigne punishment Infinite such like ensamples haue beene which doe aboundantly declare vnto vs that wheÌ„ the senses bodily powers are cast asleepe the mindes haue beene farre sharper and seene much more then any way they could haue seene by the instruments of the bodily senses Further if the soule were not a distinct essence from the bodie why should the holy Scripture vse so often these and such like kindes of phrases that wee dwell in houses of clay Iob. 4.19 that our bodie is as a house and tabernacle to the soule 2. Cor. 5. V. 1.2.6 that while we liue here wee are at home in the bodie but absent from the Lord These doe instruct the same to vs which the Philosopher sawe by the light of
Anabaptists say that wee are sinfull from our parents but they say it is by imitation or by imputation but the Apostle maketh no such begininges of sinne hee pronounceth flatly the vnregenerate to bee by nature children of wrath Iob sayeth Iob. 11 1◠that a new borne babe is as an vntamed and vnbroken Colt apt by nature to all vntowardnes Infantes haue the seedes of anger way wardenesse pride and vanity howsoeuer as the serpent sometimes is so frozen in winter that it may bee handled without danger not because it hath no poyson but because it hath no power to put it out so little children doe for a time not shew forth manifest effectes of these sins not because they haue not the venome but because they are not able to send it forth If a whole vessell be poysoned how can any droppe therof be sound or wholesome the whole stocke of mankinde is poisoned with the sinne of Adam Gen 5 3 It is saide Adam begat issue after his owne likenesse as Adam was sinful lustfull vnthankfull disobedient so the branches bee of the same nature with the stocke and roote The fourth wound is called transitiue whereby as by a wound which is deeper growne and of long continuance commeth at the last a Fistula yeelding most filthy mater so of these former woundes do proceede actuall sinnes and custome of sinning wherby all actions and operations both of body and soule are repugnant to the will of God And those things which by nature we should haue done without sinne had Adam not offended those things wee performe now with a thousand imperfections for as a man that hath the palsey hath a mouing of head and handes as hee had before and as wee see also other men haue but his mouinges are now altogether irregular and full of infirmities so all those affections of mind loue desire reioycing and all naturall functions eating drinking sleeping and such like which wee should haue performed without sinne if Adam had not transgressed are now become plainely irregular and full of infinite blemishes and corruptions Thus many wayes by nature is the image of God blotted out in the vnregenerate but in them which are born anew by the grace and spirite of God and do by a true and sound faith take holde of the merites and satisfaction of Christ 1 pet 2.21 by whose stripes we are healed and are liuely members of that Chruch Esay 30.26 vnto which the Redeemer was promised to binde vp their breaches and to heale the stroke of their woundes Ezech. 3◠16 In them all these sores hereditary diseases aforenamed are so farre cured Luk. 10.19 that nothing shall bee able to doe them harme their powers are so farre strengthned as that by the helpe of the grace of our Lord Iesus and by the merite of his passion they do performe those things which are acceptable vnto God phil 4 13. I can doe all thinges sayth the Apostle in him that doth strengthen me phil 2 13 God doth worke in vs both to will and to performe so likewise for the thoughts the heart is purified by faith Act. 15 9. for the knowledge 1 Cor. 2 14 Eph 5 8 the spirituall man discerneth all thinges ye were once darkenes but now yee are all light in the Lord Iames 1 5 for wisedome hee giueth it to the askers that vpraideth no man for the spirit of the minde that is performed in them which the Apostle nameth to the Thessaloniās 1. Thes 5 21. euen the God of Peace doth sanctifie them throughout that their perfect spirite and soule and body shall bee blameles phil 3 12 vntill the comming of our Lord Iesus Christ That spirit is accounted perfect which doth aime still at perfection and labour continually more and more to attaine vnto it Phil. 3 14. 2. Chron. 15.17 going on in singlenesse and soundnesse of heart without hypocrisie endeuouring by all meanes to bee the same before God as it would seeme to be before men Psal 119.6 and hauing respect as much as may bee to all the commandementes of God and yet seeking especially that perfect blessednesse Psal 32. ◠which doth consist in the couering of imperfections That happy couering of sinnes spoken of by the Prophet Dauid is atributed by Saint Paule to iustification by faith Rom. 4.5.7 taking hold of the righteousnes and satisfaction of Iesus Christ if these thinges bee performed with deuoute and holy zeale then doth the soule and spirit in some measure put on againe the image of God Aug. de Gen. ad literam l. 6. cap. 1 S. Augustine sheweth that it is the soule and minde of man where the image of God is to bee sought when God first created him made him after his likenesse it was non secundum corpus sed secundum intellectum not in respect of the body but in respect of the vnderstanding Quanquam in corpore habeat quandam proprietatem quae hoc indicet quòd erecta statura factus sit vt admoneretur sibi non esse terrena spectanda Although hee hath also in body a certaine property which sheweth the very same to witte his stature with the face lifted vppe that hee might bee admonished not to set his mind on earthly thinges There bee fiue especiall thinges required to the renewing of the image of God in vs. The first is knowledge of diuine misteries as the Apostle saith Col. 3.10 Put on the new man renewed vnto knowledge according to the image of the Creator The Psalmist doth pronounce him blessed which doth meditate and pōder day night in the law of GOD. Psal 1.2 The second thing is righteousnes as the Apostle exhorteth Put on the new man Eph. 4.2 4 which after God is created in righteousnes and true holinesse Dauid saith psal 145.17 God is righteous in all his wayes and holy in all his workes To put on Gods image in righteousnes is not onely to abstaine from iniuries vniust dealing and oppression but to bee good vnto all men to the vttermost of our power for those who did feed the hungry giue drinke to the thirsty and visite them which were sicke or in prison are called iust the other to wit they on the left hand shall goe into euerlasting paine but these righteous into life eternall The third true holinesse Mat. 25.40 Leuit. 19.2 1. Pet. 16. Eph. 4.24 The commaundement is often giue bee holy as I am holy The Apostle to the Ephesians doth as by righteousnes point out all duties towardes our neighbour so by holinesse he doth signifie especially our duties towardes God that wee carry our selues religiously in the seruice of God that our praiers be no matters of custome psal 25.1 but liftings vp of our soules vnto God psal 63.5 that our soules be filled with marrow and fatnes when we prayse God with ioyfull lippes psal 69.9 that the zeale of
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
liue vnto the Lord or whether wee dye wee we dye vnto the Lord whether wee liue therfore or dye we are the Lords for Christ therefore dyed and rose againe and reuiued that he might bee the Lord both of the dead and of the quicke How can our sauiour bee said to be the Lord and gouernour of the dead vnlesse some part of them doe remaine aliue to be subiect to his dominion Gouernement rule do of necessity import that there be also some to yeeld obedience and submission The Apostle sheweth Heb. 12.22.23 who bee the subiectes of that heauenly king to wit the angels and the spirites of iust and perfect men and hee sheweth there the great dignity of a Christian who is ioyned as it were to the Angels and spirites of iust men when he embraceth that religion which they doe continually reuerence But say they if the soule doe already enioy eternall blisse in heaueÌ„ what needeth then a day of iudgement If it be iudged already to what purpose should there bee any further sentence The day of iudgement is ordained of God for the vniting together both of body soule that as the elect haue serued God both in body and soule so they may receiue euerlasting ioy blisse both in body and soule and as the wicked haue serued the Diuell both in body soule so they receiue eternall tormentes both in body and soule And for this cause we are taught to belieue as an article of our faith the resurrection of the body wee do not say the resurrection of the soule for the soule doth not dye but the resurrection of the flesh or the resurrection of the body The soules of theÌ„ which haue dyed in the Lord August in Iohn tract 49. doe already enioy perfect and happy rest Nothing is wanting to the perfection of their ioyes but only the company of their bodies and the company of their brethren for this cause as some expounde it the soules of the Martyrs attired with white robes Apoc. 6.10 Anselmus in Apoc. Calu. in psychopanychia doe cry out in the ReuelatioÌ„ How long Lord holy and true as thirsting and longing for the comming of Christ to their full accomplishment If in this world a glorious sight doe delight vs neuer so much yet is our ioy increased when our friend doth behold the same together with vs. And no doubt this is as it were an accomplishing of the ioyes of the soules already receiued into the presence of Christ in the celestiall paradise when they shall receiue the company of their bodies the societie of their fellow-brethren An other argument doe the Anabaptists make Gen. 2.17 Rom. 6.23 Ezec. 18 4 20. drawn from the reward of sinne The stipend of sinne is death therefore say they seeing the soule hath sinned the soule must needes dye but death is in the scripture taken sundry wayes sometimes for the separation of the soule from the body sometimes for the separation of God from the soule 1. Tim 5.6 as when the Apostle calleth the widow liuing in wanton delightes dead though shee liue that is aliue in the body but dead in the soule sometime for the horror of condemnation as the Diuell did receiue the reward of sinne and yet was not so extinguished but that hee doth watch and goe about continually 1. Pet. 5. â— seeking whome to deuoure In respect of the Saintes of God death is saide to haue lost her sting and to become as a drone bee as the Apostle speaketh 1. Cor. 15 56 O death where is thy sting It was prophesied of our Sauiour Christ by the Prophetes Praecipitabit mortem in aeternum Esay 25.8 Hee shall throw death headlong for euer O Death I will be thy death O hell I will bee thy destruction They obiect further that the death of the saintes is called a sleepe Act. 7 60 Ioh. 11.11 2. Thes 4.13 Stephen when he dyed fell a sleepe Lazarus being dead was said to sleep the Apostle biddeth not to mourne for them that sleepe that is be dead If death bee a sleepe theÌ„ can there not be in the soule any conceiuing of ioyes vntill that sleepe bee awakened by the resurrection It is very apparant that in that Phrase by a Synechdoche that is giuen to the whole which agreeth but to one part when Iob saith Ecce nunc in puluere dormio Iob 7.21 Behold I shall sleepe now in the dust and if you seeke mee in the morning I shall haue no being did Iob thinke that when hee dyed his soule should lye in the dust that were too grosse to bee once imagined It is very apparant then that hee meaneth onely that his body shall sleepe in the dust and that figuratiuely hee doth attribute that to the whole which agreeth but to a part That which they alledge out of Salomon that man and beast haue both one end Eccl. 3.21 who knoweth whether the spirite of man shall ascend vpward or the spirite of beast descend downe into the earth is answered by those wordes which Salomon doth so often repeat in that book Eccl. 1.2 Eccl. 2.11 Vanity of vanities and all is but vanity hee sheweth often in that Booke what are the speeches of vaine men Eccl. 9.4 as after when hee sayeth Better is a liuing dog then a dead Lion for the liuing know that they shall dye but the dead know nothing at all wee must not think that Salomon speaketh this as of himselfe but to shew the affections of worldlinges who are led by vanity of vanities and by nothing but vanity Tertul. lib de resurr carnis Irenaeus lib. 9 aduersus haeresi Chrysost hom 28. in â—1 ad Hebr. August lib 12 de Ciuit. Dei cap. 9 When the Fathers doe sometimes affirme that the soules are not crowned vntill the day of resurrection they mean of the perfect triumph they deny not but that the soules of the Saints are in peace and happy rest but the perfect triumph crown of glory they made to be then when the bodies being againe vnited to the soules death should be vtterly swallowed vp in victory The argument which some doe alledge out of the Apostle that because he saith If the dead rise not againe 1. Cor. 15.19 we are of all men most miserable v. 32 therefore before the resurrection there is no ioy nor felicity is of no force at all for hee saith after what will it profite mee to fight with the beastes at Ephesus if the deade bee not raysed vppe the bodies of the Saintes in this life suffer many iniuries reproches and often martyrdomes Now vnlesse these bodies bee hereafter to be aduanced to glory we are of all meÌ„ most miserable and againe although the soule do enioy blessed rest yet a great part of the happinesse doth consist in the assurance of the expected resurrection Caluin in Phychopanychia haec tractat 1 vberrime It is further obiected
conceit of Purgatory or temporall punishments endured by the soules departed but as hauing an eye to the resurrection which was yet to ensue and neyther to be hastened nor to be deferred by any prayers and yet they prayed to testifie their hope as S. Paul praied for Onesiphorus 2. Tim. 1.18 that the Lorde would graunt vnto him that hee may find mercy with the Lord in that day meaning as some expound it the day of resurrection hee had a further respect in his praier then eyther to his life or to his death and so had the fathers a further respect then to the present estate of the soules for as for their present estate they did not doubt of their happy rest Augustine when hee prayed for his mother said Credo quodiam feceris quod te rogo Aug. confess lib. 9 cap. 12 sed voluntaria oris mei approbo Domine non respondebit illa se nihil delere sed respondebit demissa debita sua ab eo cui nemo reddet quod pro nobis no debens reddidit I beleeue that thou hast already graunted what I request but good Lord accept the voluntary wordes of my mouth shee shall not say that she oweth nothing but shee will answere that her debtes are forgiuen of him to whome no man can recompence that which hee hath freely done for vs. And so likewise although Ambrose prayed for Theodosius yet hee doubted not but that he was in eternal glory Ambros de obitu Theod. for so he affirmed Absolutus crimine fruitur nunc Theodosius luce perpetua tranquilitate diuturna sanctorumque caetibus gloriatur Theodosius hauing his sinne remitted doth euen now enioy perpetuall light and a lasting rest and doth triumph in the company of the saints by the name of prayers were oftē signified thanksgiuings 2. Tim. 2.22 psal 14.4 as indeed calling vpon the name of God is taken often in the scriptures for the whole seruice of God They had their commemoration of the dead especially at the ministration of the Lords supper which they tooke to bee Eucharistia a sacrament of thanksgiuing and as Chrysostome noteth what was done for the dead was done most in Hymnes doe testifie their ioy and thankfulnesse Quid sibi volunt Hymni nonne glorificamus Deum Chrysost ad popul Antioch hom 70 gratias illi agimus quia iam defunctum coronauit haec omnia sunt gaudentium What meaneth Hymnes or songes doe wee not glorifie God and giue thankes vnto him that hee hath already crowned a soule departed Al these are effectes of hearts reioycing And further in the commemoration of the dead there was especially a rehearsing of the resurrection of our Sauiour by himselfe and all the Saints by him to shew that that was the time which they most respected and if they praied for forgiuenes of the sinnes of the departed the meaning of their petition was that their sinnes should not be imputed vnto them in the resurrection Vide August in Io. tract 49 How lawfully they might make that praier I will not now dispute It sufficeth here to haue shewed that they did not acknowledge any temporall tormentes after this life appertaining to such as haue ended their dayes in the faith of Christ and that the secret rest which they placed in Abrahams bosome did not signifie vnto them a sleepe or idle rest but a place of ioy and happinesse Ioh 8 56 that as it was Abraham his ioy in this world to see the dayes of Christ so it is a farre more infinite felicity to him and his faithfull seede this transitory life being ended to behold and fully to enioy the presence of our Redeemer in the eternall kingdome of heauen S. Augustine sayth that hee doth fully belieue that his sweet friend Nebridius is in Abrahams bosome Aug. confess lib. 9. hee sheweth presently what that is Pomt spirituale os adfontem tuum bibit quantum potest sapientiam pro auiditate sua sine fine foelix He setteth his spirituall mouth to thy fountain O Lord and drinketh wisedome to the full according to his chiefest desire being happy without end This happy estate of the soules of Gods saintes is at large laid open by the manifold testimonies of the holy scriptures in the beginning of my tenth Chapter as likewise in the whole course of that and the chapter following By the word of God as by the touchstone of all truth the ancient fathers doe desire that their writings should bee examined what is agreeable thereto to be receiued and what not to be reiected Augustine sayeth Aug. in psal 57. Auferantur é medio chartae nostrae prodeat in medium codex Dei Let our writings bee laide aside and let place bee giuen to the booke of God Hee also nameth the olde and new Testament Duo vbera Ecclesiae The two breastes of the Church out of which all sound and perfect truth must bee drawne and deriued vnto vs. In them wee finde but onely these two places or habitation for the soules once separated from the bodies to wit for them which dye in carnall security as did the rich glutton hell torments those which are spoken of in Deuteronomie fire is kindled in my wrath Deut. 32.24 and my wrath doth burne to the bottome of hell those which are called by Salomon the Chambers of death by Esay a tophet prepared deepe and large Esay 30.33 the burning whereof is fire and much wood and the breath of the Lord a fire of brimstome to kindle it and by our Sauiour vnquenchable fire where the worme neuer dyeth Mar. 9.44 the flame neuer goeth out And in the Reuelation A lake burning with fire and brimstone which is the second death of those torments Apoc. 21. ◠Abraham said to the rich man Luke 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is such a gulfe and distance placed betwixt them and the ioyes of the godly that there is no hope of passage from one to an other whereby is signified that the paines are vnrecouerable easelesse endlesse and hopelesse But for them which close vppe their eyes in a true faith vnfained repentāce Iohn 16.22 there are prepared eternall ioyes in the kingdome of heauen where the knowledge will integrity and all the powers of the soule Luke 20.36 shall haue such a correspondencie and conformity to the wil of God that they shall bee equall with the blessed Angels and where wee shall haue the fruition of Gods presence wherein doth consist the fulnesse of ioy For as the Apostle doth make this as greatly to augment the vengeance that is shewed on them which shall bee punished with euerlasting perdition 2. Thes 1.9 because it shall bee from the presence of the Lord and from the glory of his power so on the other side this is named as a high degree in our heauenly felicity that as here we see in a glasse 1. Cor. 13 12.
so there we shall see face to face and as here wee know in part so there we shall know euen as we are knowne It was well saide of an ancient Father In hac vita multa videmus quae non habemus Greg. 1 9. moral 2. in alia idem est videre quod habere In this life wee see many thinges which wee haue not in possession but in the life to come to see and to possesse are both one Aug. in psal 26 Augustine saith Quicquid praeter Deum est dulce non est quicquid mihi vult dare Dominus meus auferat totum se mihi det Whatsoeuer is besides God that cannot bee pleasant whatsoeuer God would bestow on mee let him take it away all and giue himselfe vnto mee In that enioying the presence of God in the life to come there is all sufficiency of delightes as is taught in the Reuelation of S. Iohn Reuel 21.22 That Citty hath no neede of the Sunne nor Moone to shine in it for the glory of God doth lighten it and the Lambe is the light thereof And there is also all continuance and eternity Reuel 21.4 as is saide in the same Prophesie There shall be no more death nor sorrow nor paine but the Lord shal wipe away all teares from our eyes vnto the which glorious and eternall rest 1. Pet. 2.24 the Lord Iesus who bare our sinnes in his body on the tree and is the shepheard and Bishoppe of our Soules bring both our bodies and soules happily and speedily Apoc. 22 20 euen so come Lord Iesus Now vnto the king euerlasting immortall inuisible 1. Tim. 1.17 vnto God onely wise be honor glory for euer and euer FINIS TWO SERMONS OF THE DVties of our thankefulnes towardes GOD Preached at Camerwell in Surrey the xxii of May 1603. BY SIMON HARVVARD And now by him published as not vnfit for this time wherein GOD hath so gratiously visited vs and so plentifully powred down his blessinges vpon vs. LONDON Imprinted by Iohn Windes 1604 TO THE RIGHT worshipfull Sir Edmond Bowyer Knight one of the King his Maiesties Iustices of Peace in the County of Surrey and to the vertuous Lady the Lady Katherine Bowyer his louing wife many ioyfull and happy yeares ALthough Right worshipful at my last being with you the principall cause why I chose that text of thanksgiuing being a part of the Psalm which was read in the church that Sabboth was to stir vp our mindes to render hearty prayse vnto God as well for the peaceable happy and ioyfull entrance of our most Gracious Soueraigne Lord the King his Maiesty into the possession of these his Realmes and dominions as also for the assured hope which wee may euery way conceiue of hauing the truth of the Gospel of Christ by his Graces religious care to bee most firmely established amongst vs and likewise to declare by that text what duties wee owe vnto the Almighty for these and all other his inestimable benefites yet seeing I doe now commit to Presse a little Treatise concerning the Soule and Spirit of Man and that it is for the giftes and graces of the soule for which wee are bound especially to render prayses vnto God I haue therefore thought it not impertinent to adde to the ende of my Description of the Soule those two Sermons which I lately preached at Camerwell as a fit conclusion of the Discourse before penned In setting them downe in writing I haue as neere as I could deliuered the very same which then I spake Onely I haue thought it best for the ease of the reader to place in the margent the places and verses of the textes and authorities which in the vttering of them I did thinke it more conuenient vsually to name that such as were present and stored with the Scriptures might the better make some profitable vse therof In the publishing of these Sermons I haue endeuoured according to the talent graunted to me generally to benefite my Countrey In consecrating them particularly as a small token of my dutifull affection towards your Worships my purpose only is to shewe some thankfull remembrance of your late sauour and kindnesse in affoording me your good assistāce concerning a motion made by my best wel-willers for the benefit of me mine The prayses and thanksgiuings which are due vnto God do nothing disanull that thākfulnes which we owe vnto men as instrumēts appointed of God for our good Nay rather by a humane gratitude as by a hād God doth leade vs to the performance of that which is due to his diuine Maiestie For very well may be framed of it the selfe same argument which the Apostle doth make concerning loue 1. Ioh. 4.20 He which is not thankfull to man whom he seeth how can he be thankfull to God whom he hath not seene It is recorded of Thales the Miletian one of the seuen wise men of Greece Stob. Serm. 78 that when studying Astronomy and looking vp towards the starres by for getting himselfe he fel into a ditch a foolish simple maid could tell him that it was a iust reward for such a one as would so contemplate vpon the heauens that he should in the meane time forget his owne feet To auoid the danger of this reproofe in the middest of these my meditations of our heauenly spiritual thankfulnes towards God I haue endeuoured somewhat to keepe my selfe from falling into the pit of humane ingratitude to present vnto you this little pledge of my dutifull remembrance which although being two Sermons they might well haue borne to either of you a seuerall Dedicatory yet for as much as they were both made at one time when I came to congratulate your worships for the late fauours worthily bestowed vpon your deserts and do both of them containe one matter being parts one of another and as it were not two but one bodie I doe here present them iointly vnto you nothing doubting but that you will yeeld the same approbation to them being Printed as you vouchsafed to giue vnto them when they were first before you vttered or as you haue vsually affoorded to such other Treatises as I haue heretofore published vnder your names God graunt your Worships long to remaine either a happie comfort to the other in this life and in the end accomplish your long felicitie with an eternall blisse in his kingdome From Tanridge this 31. of December 1603. Your Worships to be commaunded SIMON HARWARD THE FIRST SERMON of Thanksgiuing PSALME 107. V. 21. Let them celebrate before the Lord his goodnesse and his wonderfull workes before the children of men Ver 22. And sacrificing the sacrifice of prayse let them tell forth his doings with gladnesse THis most Diuine Psalme Right Worshipful and beloued doth very notably describe vnto vs the prouidence of God in the gouernment of the world and doth on the other side put vs in mind what thankfulnesse is required
in mā for whose benefit and comfort the workes and affaires of this world are in such wonderfull maner managed and ordered The Psalmist deliuereth fiue especiall examples of Gods prouidence V. 4. First of exiles and pilgrims when as they do wander in desertes and are in most extremities hungrie and thirstie and their souls fainting in them the Lord doth often heare them when they cry vnto him bring thē to a city where they may dwel The second example is of captiues who whē for their sinnes V. 10. they lye fast bound in miseries and irons if they earnestly cal for Gods merciful aide the Lord doth bring them out of darknes the shadow of death and breake their bands asunder V. 17. The third proofe of Gods prouident mercy is when foolish men are by some sicknes plagued for their iniquities whē their soule doth refuse all food and sustenance and that they are now at deathes dore if in their miserie they crie vnto the Lord the Lord doth send forth his word heale thē and deliuer them from the pit of corruption The fourth spectacle of Gods goodnesse is in ship-men V. 23. who goe downe into the Seas and occupy their busines in great waters when they are in most perill mounting vp to heauē and falling downe againe to hel when they stagger and be at their wits end if then they cry vnto the Lord in their troubles then sendeth hee a gracious calme and bringeth them to the hauē where they would bee The fift as it were a theater of Gods prouidence is in the altering and changing not onely of dumbe creatures bringing some times riuers into drie deserts V. 33. sometime drie groundes into springes or ponds of water sometimes making a fruitfull land barren for the wickednes of them that dwell therein and sometimes so blessing the land V. 40. that men may sowe and plant to yeeld thē fruites of encrease but also in altering the estates of men somtimes powring out contempt vpon princes and somtimes lifting vp the poor out of his miserie and making him housholds like a flocke of sheepe The Verse which now I haue chosen to intreate of is called versus amaebaeus a verse that doth answere by turnes because in the end of the foure first histories it is added still as a conclusion of the historie to shewe vnto vs what vse we must make of Gods gracious deliuerances not to passe by them as it were with closed eyes but to stirre vp both our selues and others to magnifie the name of God for these his vnspeakable mercies The Psalmist may seeme to direct this his Psalme only to a thankfulnes for corporall benefits but no doubt in the same he doth include also the spirituall blessings of God When he speaketh of the miseries of man hee sheweth the causes to be their sinnes as speaking of captiues lying in miserie and iron V. 11. hee saith it was because they rebelled against the worde of the Lord lightly regarded the counsell of the most high And after of sicknes foolish men are plagued saith he for their wickednes iniquities V. 17. And after of barrennes of soile A fruitfull lād saith he he maketh barrē V. 34. for the wickednes of them that dwell theerin As then hee noteth the cause of all calamities to be sinne So when he celebrateth God his gratious deliuerāce he doth vndoubtedly include the remouing of the cause as well as the effect doth exhort vs to praise God for the remission of our transgressions If the Israelites were bound to prayse God for their deliuerance frō the thraldom of Aegypt and generally all others which are the redeemed of the Lord as it is here said in the secōd verse whome he hath redeemed from the hands of the oppressors how much more ought they to bee thankfull which are deliuered from the tyranny of the diuell Rom. 16 2◠when the God of glorie and peace doth treade downe Satan vnder our feete If they did owe thanks which from wandering in the wildernes were broght to this happines to haue at the last cities to dwel in what thanks is required of vs who frō wandering in the by-pathes of sin and error are by our heauenly Iosua Christ Iesus broght home to be citizens with the Saints Ephe. 2.19 of the houshold of God in this life and heires by hope of the celestial Ierusalē in the world to come Apoc. 21.2 If prisoners giue al humble praise whē they are deliuered from their darkenes misery and irons how much more then ought we to be thankfull when by the glorious triūph of our Sauiour Christ Osea 13.14 1. Cor. 15.55 we are deliuered from the dungeon of the graue hell death damnatiō If they haue great cause of thākfulnes which haue escaped the dāgers of sicknes and infirmities then much more are they to be gratefull who by the heauenly Physitian our Lord Iesus are cleansed and cured of their sinnes which are indeed the originall causes of their diseases and maladies For this deliuerance doth the kingly Prophet Dauid Psal 103.3 first principally praise Gods holy name because hee forgaue all his sins and healed all his infirmities By temporal benefits the weaknes of our nature is taught to rise vp to the consideration of spirituall blessings and if we be not wilfully blind wee may easily and plainely conceiue that if corporall giftes are to be acknowledged to be the free blessings of God as we are taught to pray giue vs our daily bread then much more must wee confesse all spirituall benefits to bee the free gifts of God bestowed vpon vs by the mercy of God in through his sonne Christ Iesus If wee cannot merit things needefull for the body much lesse can we merit the ransoming of the soule If wee are bound to praise God for deliuerances appertaining to the bodie then by good reason as much as the soule is more precious then the bodie so much more ought we to be thankful for the soule then the bodie The Psalmist in this Amaebaean verse so often repeated in this Psalme doth vpon euery particular deliuerance frō either banishment or prison or sicknes or tempest still exhort the partie deliuered that hee will thereby rise vp to a generall consideration of the goodnesse of God of all his wonderfull works which he hath wrought for mankind In these two verses which I haue red vnto you there are two especiall things offered to our consideratiō The diuision of the text First for what we are to celebrate magnifie the name of God to wit for his goodnes for his wonderfull workes Secondly how we must shew our thankfulnes to wit first both before the Lord and before the childrē of men secondly by offering the sacrifice of thāksgiuing and telling forth his works with gladnes The goodnes of God as is taught by our Sauior is the first
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
to tend to the edifying one of another As preaching ought to edifie so also thankesgiuing The Apostle doth condemne it 1. Cor. 14.17 when thou doest so giue thankes that thy brother is not edified The Prophet and Psalmist doth here require such a thanksgiuing vnto God that his workes may be declared before the children of men That cannot bee counted a declaring of Gods workes which is published in that tongue whereof the assembly hath no knowledge As in prayer the heart should bee touched with the want of that thing which it desireth So in thankesgiuing the heart should acknowledge and feele the ioy of that for which it giueth thankes And all must bee done to the glorie of God Rom. 15.6 which is then best performed when the whole Church doth with one heart and one voyce glorifie God the Father of our Lorde Iesus Christ The more publikely the thankesgiuing is vnderstoode the more euidently thereby is the glorie of God set forth And the more wee declare Gods workes before the children of men the more acceptable do wee offer our prayse vnto God Dauid vowed this thankefulnsse vnto God when hee saide Psal 22 2◠I will declare thy name amongst my brethren in the middest of the congregation I will sing prayse vnto thee Hee accounted it his chiefest ioy Psal 42. ◠to leade the people to the house of God with the voyce of ioy and thāksgiuing Psal 122. v. 1. And in another Psalme I am glad saith he when any say vnto me let vs goe to the house of God As in the other duties of our life so also in the seruice of God 1. Cor. 6.20 we must glorifie God both in bodie and soule for they are Gods When Satan tempted our Sauiour he offered to him al the kingdomes of the world and the glorie thereof Math. 4.8 if hee would but fall downe and worship him he seemed to be content with the bodily worship onely So his eldest sonne Antichrist when hee cannot drawe Christian princes to admit his damnable idolatrie nor yet by any meanes stirre vp sufficient powers to ouerthrowe them then his last refuge is to graunt to his reconciled vassals a dispensatiō to goe to the church and Sacraments in bodie so that they keepe their soules still faithfull vnto him he is then contented onely with the soule But the eternall God requireth of vs an entire worship and seruice both in body and soule Seeing hee made both bodie and soule and Christ Iesus redeemed both body and soule and both body and soule must liue for euer in the world to come we are commanded bounden to keepe our selues from all pollution as well of flesh as of spirit 2. Cor. 7.1 and to glorifie God both in bodie and soule for they are Gods When the Israelites were by the captiuitie of Babylon remoued from that publicke place of Gods seruice where they were wont both in body and soule to praise God they wept by the waters of Babilon said Psal 137.4 Dan. 6.11 how can we sing the Lords song in a strange land Daniel chose rather to be cast into the Lyons den then that his body should bee with-holden onely three dayes from the open praising of God God abhorreth all hypocrisie when men shall in his worship pretend one thing and do another he calleth hell by a proper and peculiar name Math. 24.31 the portion of hypocrites Rom. 2◠1 he requireth of vs a whole sacrifice both of bodie and soule he will haue both the one and the other all or none whole or no part The common translation doth interpret this text as declaring vnto vs to whom we must offer our thanksgiuing to wit vnto God O that men would therefore praise the Lord for his goodnesse If we take the words in that sense they may very well agree with the whole argument of this Psalme For certaine it is that in all distresses and daungers the Prophet will haue vs both onely to flie to God for succor and onely to praise him for gracious deliuerance He meaneth here sundry calamities banishment enprisonment sicknesse tempestuous weather immoderate drought vnseasonable raine but still he ascribeth vnto God the deliuerance and therefore to him only must be rendered all thankes and praise In the Church of Rome for euery seuerall disease or perill they haue a seuerall Saint to call vpon Petronella for the Ague Roch for the plague Valentine for the falling-sicknesse Otilia for the eyes Apollonia for the teeth our Ladie and Saint Margaret for women in child-birth They make Christopher to be their patron against sudden death Agatha against fire Hubert against the biting of a mad dogge Scholastica against thunder Anthony for their swine Loy for their horses Wendeline for their sheepe Luke for their Kine They make seuerall patrons and defendours not onely for euery countrey as Peter and Paule for Italie Denis for Faunce George for England Andrew for Scotland Patricke for Ireland but also in a manner particularly for euerie vocation and trade as Iuo for Lawyers Ioseph for Carpenters Lucas for painters Gutmā for coblers what was this els but to rob God of his honor and to ascribe that to the creature which is due to the Creator only whose name be blessed for euer and euer for all troubles all people whatsoeuer the commaundement of God is generall by the Psalmist Psal 50.14 Call vpon me in the time of trouble and I will heare thee and thou shalt glorifie me God is a iealous God he will not giue his glorie to any creature In ascribing somewhat to their Saints they thinke that thereby they honour them but they do them the greatest dishonour that may be when they make them meanes to rob God of his honour The Saints of God do by their owne examples in the Scriptures abundantly instruct vs to whom we are to ascribe all diuine praises and worship August de sancta virg cap. 3. The blessed Virgine blessed in bearing Christ by cōception in her body but more blessed in that she bare him also in the hart by faith doth acknowledge God to be a Sauiour as wel as al beleeuers therfore she praiseth God with these words My soule doth magnifie the Lord Luc. 1.46 my spirit doth reioyce in God my Sauior When Iohn would haue fallen downe to haue worshipped the angel Apoe 22.9 he was straightly forbiddē The Angel said take heed that thou do it not I am a seruant as thou art worship God Much lesse may men admit diuine worship in mē whom the Psalmist doth call in this place the sonnes of Adam And in which respect Saint Peter denied to be worshipped by Cornelius for when he was fallen downe at his feet to reuerence him the Apostle tooke him vp saying Stand vp Act. 10.26 for I my self am also a man When wee are exhorted here to celebrate before the Lord his goodnes and his wonderfull