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
in the heart arteries is carried vp to the ventricles of the braine and there wrought into an animall spirit and from thence by the sinewes doth exercise his force in euery part of the body Gal. de placitis â—â—p Plat. l. 7. c. 8. the braine doth purge superfluous vapours but this animall spirit it doth retaine as familiar vnto it selfe and although naturally all spirits doe ascend and not discend yet these animall spirites being gouerned of the soule are carried downe euen into the feet and to euery part of the body for this difference doe the Galenistes make betwixt anima spiritus Spiritus ita se habet ad animam vt ad ignem scintilla The spirit is in respect of the soule Galen de placitis Hipp. Plat. lib 7 as the sparkle in respect of the sire or as in some places Galen doth speake the anima or soule dwelleth in the body of the braine as the workman primuÌ„ autem eius organum tuÌ„ ad vniuersos sensus tum ad motus voluntarios esse animalem spiritum and that her chiefest instrument both for all senses and for all voluntarie motions is the animal spirites What the substance of anima is Gal. lib. de faetus format lib de anim corp tempe rameÌ„torum mutua consequutione hee confesseth often that hee is ignorant of it He enclineth sometimes to the opinion of them which make anima to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temperature of the elementes especially of the fiery and aeriall But most vsually for the speciall kindes and powers of it hee followeth very often the diuision of Plato who maketh three animae specuâ— in man Gal. ibid in lib. 9. de placit Hippo. Plat. the first he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principall gouernour or rationall soule hauing the sent in the brain and working by senses voluntary motions imaginations memory vnderstanding and iudgement The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible soule hauing seat in the heart and working by vitall power by affections and perturbations The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appetitory or coÌ„cupiscible soules hauing sent in the liuer and working by nourishing increasing procreation and what soeuer operations of nature The faculties of the first are called Animall the second vitall the third naturall to the first do serue the sinewes to the second the arteries and to the third Gal. de natur facult l. 1. c. 1. the veines the vegetatiue life in plants is called by Galen rather natura then anima the naturall force of increasing and propagating The anima sensitiua or sensible soule giuing sense and mouing is common to maÌ„ with brute creatures but the rationall soule which Plato thought to proceed from God Gal lib. 9. de placicis Hip. â— Platonis and Aristotle accounted not to come by the generation of man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ourwardly by the gift of God Arist lib 2 de gener animal cap 3. and Hippocrates acknowledged not to bee nourished with meates and drinkes Hipp. lib. 1 dâ— victus ratione and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not able to be altered by them and therefore immortall that is indeed the essentiall difference of man whereby hee is distinguished froÌ„ other creatures voyde of reason It was thus defined by Alcmaeon Cratoniades one of the schollers of Pythagoras Plato in Phaedro as Plato sheweth anima est substantia similis aeternis essentiis semper mobilis motu illo qui conuenit naturis caelestibus The soule is a substance like to the eternal essences alwayes moueable with that motion which agreeth to heauenly natures Augustine saieth August in lib de definitione anim Anima est substantia creata inuisibilis incorporea immortalis Deo simillima imaginem habens creatoris sui The soule is a substance created inuisible in corporeal immortall most like vnto GOD and bearing the image of her Creator Melancth deâ—â— anima pag 19 Melancthon defineth the soule to be an intelligent spirite the second parte of mans substance and yet so that being seperated from the body it remaineth still immortall Athanas tom 4. in tractatu de definitionibus ecclesiasticis Athanasius although hee account the essence of the Soule to be such as that it cannot bee knowne of man for the saieth Tria sunt quae secundum essentiam hominibus sunt incognita Deus Angelus anima quae soli Deo secundum essentiam cognita sunt yet afterward in the same place hee endeuoureth by a comparison to resemble the same vnto vs. As the Sunne beames saieth hee doe enter into the house and possesse one place and yet do lighten the whole house euen so the soule though it haue a seat in the heart and also in other principall partes of the head and body yet doth it further distribute her vitall power to euery part of the body This similitude was vsed before by the auncient Philosophers Curaeus in Physic Plato and Aristotle speaking of that principall part of man called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one doth compare it to the Sunne and the other to the light because sundry beames are spread from it vnto all such partes of the body as are capable thereof The lowest beame is called of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radius animae passiuus vel patibilis This suffering beame is spred into all the powers of the sensitiue soule and euen into the faculties of the outward senses and is ioined with them doth furnish them with that power that they may bee able to bee conuerted and reflected into themselues otherwise they should be like vnto bees making curious workes and yet not iudging of that which they haue made But in man by the communicating of the rational soule the senses doe reflect and compreheÌ„d themselues There is an other beame of the rationall soule called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectus radius agens the actiue or working beame which doth discourse of matters and sometimes doth vse the helpe of the inferior powers the imagination and the senses sometimes doth returne into his own essence Aboue both these beames there is mens pura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind pure and without passioÌ„ not mingled with the bodily powers nor vsing them for her knowledge but plainely inorganical It hath a respect and consideration of the body but it doth therewith returne into her selfe and regarde her own chief patterne Andreas Laurent lib. de Melanch Hypochondr A famous Phisition of our age to shadow out the soule of man doth vse an other similitude drawn from the forme of a iudiciall court he calleth imagination the preferrer of the bils or promoter reason the examiner and iudge and memory the Custos rotuloruÌ„ or Register First imagination by the common sense and by the outward senses which shee doth vse as spies
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
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.
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
doth neuer apply it to any purging fire taking place betwixt the departure of the soule out of this life and that finall day of iudgement Similitudes as you see are easily drawne into sundrie expositions But it was well said of Aquinas Aquin. opusculo septuagesimo siue super Roetiū de trinitate though in words somewhat barbarous symbolica theologica non est argumentatiua when for pointes in Diuinitie there are no other proofes but similitudes and metaphors they rest vpon slender arguments Another such figuratiue speech they alleage out of the Apostle that at the name of Iesus euery knee must bowe Phil. 2.10 both of things in heauen and of things in earth and of thinges vnder the earth there by the thinges vnder the earth they vnderstand the soules in purgatorie But the Apostle there setteth downe a generall doctrine that all creatures whatsouer are subiect vnto Christ the good to bee gouerned by his spirit and the bad to be bridled by his power The bowing of the knee in Esay Esay 45.23 signifieth the worshipping of God and the bowing of the knee in the Epistle to the Romās Rom. 14.10 is taken for the appearing of all before the tribunall seate of Christ where shall also bee iudged euen the diuels Iude. V. 6. who as Saint Iude saith are reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day The like maner of speech wee haue in the Reuelation where it is said that euery creature in heauē and in earth Apoc. 5.13 and vnder the earth and in the sea did ascribe honour and glorie and power to him that sate vpon the throne and vnto the Lambe that is so submit themselues to God that either his mercy or iustice might bee glorified in them So to the Philippians the Apostle speaketh of the soueraigne power of Christ ouer both elect and reprobate as it was foreshadowed in the kingdome of Salomon whereof the Prophet saith Psal 72.9 his enemies shall licke the dust CHAP. XII The Conclusion concerning the twofold estate of soules once loosed from their bodies WHen the soule is by death separated from the body it is either receiued into eternall happinesse as was the soule of Lazarus Luk. 16.22 or else it entreth into eternall torments as did the soul of the vnmercifull rich glutton Saint Augustine although in some places he call the bosome of Abraham onely secretum quietis eius Aug. de genes ad liter lib 12 cap 23 the secret of his rest into which the Fathers were gathered for as in the newe Testament Saintes departing are said to bee gathered to their head Christ so in the former times they were said to be gathered to Abraham the Father of the faithfull yet elsewhere doth Augustine at large define what this bosome is Aug quest Euang lib. 2. cap 38 tom 4 sinus Abrahae est requies beatorum pauperum quorum est regnum caelorum in quo post hanc vitam recipiuntur The bosom of Abraham is the rest of those blessed poore in spirit Mar. 5.3 to whom is promised the kingdome of heauen into which kingdome they are receiued when this life is ended but the hel which was possessed by the rich glutton he saith is that Paenarum profunditas quae superbos immisericordes post hanc vitam vorat That very depth of all punishments which doth swallow vp the proud and vnmercifull after this life Gregory affirmeth the very same Gregor in Euangel homil 40. Quid Abrahae sinus nisi secretam requiem significat patrum de qua veritas dixit multi venient ab oriente occidente c. What doth the bosome of Abraham signifie but that secret rest of the fathers of which our Sauiour speaketh Mat. 8.11 Many shall come from the east and from the west and shall sit downe with Abrahā Isaac and Iacob in the kingdome of heauen They doe both interprete the bosome to bee the kingdome of heauen and both also consent in this that there are but two wayes for the soule after this life Augustine sayeth Aug. de verbi Apost serm 18 Duae quippe habitationes sunt vna in igne aeterno altera in regno aeterno There are but two habitations one in an euerlasting fire Aug. lib. 5. Hypognost and the other in an eternall kingdome and againe Primum fides catholica diuina authoritate regnum esse credit coelorum secundum gehennam tertium ignoramus imo nec esse in scripturis sanctis inuenimus First the catholike faith by the authority of Gods word beleeueth that there is a kingdome of heauen and secondly a hell Greg. in 7 cap. Iob. lib. 8. cap. 8. a third place wee know not neither doe wee finde in the holy scriptures that there is any Hereto agreeth Gregory Cum humani casus tempore siue sanctus siue malignus spiritus egredientem animam claustro carnis acceperit in aeternum se cum sine vlla permutatione retinebit vt nec exaltata ad supplicium proruat nec mersa aeternis suppliciis vltra ad remedium ereptionis ascendat when in the time of mans fall or death eyther a good Angel or an euill Angell shall receiue his soule going out of the prison of his body it doth hold it for euer as it is holden it selfe without any change so that if it bee exalted it cannot fall into punishment neither can it ascend vnto any remedy of deliuerance if it bee once drowned in eternall punishmentes Mat 12.32 The scripture maketh mention of two worlds this world the world to come Damascene sheweth what is that worlde to come Aeterna vita Damascene de fide Orthodoxa lib. 2. cap. 1 aeternū supplicium seculum futurum The world to come is either euerlasting life or euerlasting punishment Bernard likewise acknowledgeth but two places Bernard in sentent cap. 9 when the soule hath left the earth Tria sunt loca coelum terra infernus coelū habet solos bonos terra mixtos infernus solos malos There are three places heauen earth and hell heauen conteineth onely the good the earth hath good and bad mingled together and hell hath onely the bad Aug. de vera religione cap 38. Augustine saith Omnia temporalia transeuntia mundus iste concludit This worlde is the place that containeth all temporall transitory things the things of the life to come 2 Cor. 4.18 whether ioyes or paines are not temporall but eternall But some may say how commeth it then to passe that Augustine praied for his mother Monica being departed and Ambrose prayed for Theodosius and diuers others of the auncient Fathers made rehearsall of the deade in their praiers and supplications if eyther the departed bee in torments vnrecouerable or in blisse immutable what neede there any prayers to bee made to God for them Those auncient fathers did pray for the departed not as hauing any