contempt against Moses or Aaron 1. And the Rulers have their lesson too First That if they be God's hands then His Spirit is to open and shut them stretch them out and draw them in wholy to guide and governe them as the hand of man is guided and governed by the spirit that is in man Heavenly and divine had those hands need be which are to be the hands and to worke the worke of God 2. Againe they be not only hands but Manus per quam that is hands in actu Not to be wrapped up in soft furr but by which an actuall dutie of leading is to be performed Mose's owne hand in the fourth of Exodus when he had lodged it in his warme bosome Exod. 4.6 became leprous but being stretched out recovered againe Hands in actu then they must be not loosely hanging downe or folded together in idlenesse but stretched out not onely to point others but themselves to be formost in th' execution of every good worke 3. Thirdly Manus per quam ducuntur That is as not the leprous hand of Moses 1. Reg. 13.4 so neither the withered hand of Ieroboam stretching it selfe out against God by mis-leading His people and making them to sinne Leading backe againe into Aegypt a thing expresly forbidden either to the oppression and bondage of Aegypt Deut. 17.16 or to the ignorance and false worship of Aegypt from whence Moses had ledd them For as they be not entire bodies of themselves but hands and that not their owne but God's so the People they ledd are not their owne but His and by Him and to Him to be ledd and directed So much for God's hands Moses Aaron This Honorable title of the hand of God is heere given to two parties Moses and Aaron in regard of two distinct duties performed by them Ye heard how we said before The people of God were like sheepe in respect of a double want 1 want of strength by meanes of their feeblenâ—sse 2 and want of skill by meanes of their simplenesse For this double want heere commeth a double supplie from the hand 1 of strength and 2 of cunning For both these are in the hand 1. It is of all members the chiefe in might as appeareth by the diversitie of vses and services Psal. 20.6 it is put to In Potentatibus dexterae saith the Prophet 2. And secondly it is also the part of greatest cunning as appeareth by the varietâ— of the works which it yeeldeth by the pen the pencill the needle and instruments of musique Psal. 78.72 Psal. 137.5 In intellectu manuum saith the Psalmist in the end of the next Psalme and let my right hand forget her cunning This hand of God then by his strength affordeth protâ—ction to the feeblenesse of the fâ—ock and againe by his skill affordeth direction to the simplenesse of the flocke And these are the two substantiall parts of all leading These twaine as two armes did God appoint in the wildernesse to lead His people by Afterward over these twaine did He yet set another even the power and authority Regall 1. Sam. 15.17 in place of the Head as himselfe termeth it and to it as supreme vnited the regiment of both The consideration of which Power I medâ—le not with as being not within the compasse of this versâ— but oâ—ely witâ— the hands or regiments Ecclesiasticall and Civill Which as the tâ—o Châ—â—ubimâ— did the Arke over-spread and preserve every estate 2. Chron 19.6 One saith Iehosaâ—hat dispensing Res Iehovae the Lord's businesse the other dealing in Negotio regis the â—â—faiâ—es of Estate One saith David intenâ—ing the worship of the Tribes 2. Chron. 19.11 Psâ—l 1 22.4.5 the otâ—er 〈◊〉 tâ—rones for iustice One saith Paul being for us in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things perteiniâ—g to God the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.17 1. Cor. 6.3 matters of this present life The one Pro aris the other Pâ—o focis as the very Heathen acknowledge 1. These two are the hands necessarie to the bodie and necessarie each to other First they be both hands and the hands we know are payres Not Moses the hand and Aaron the foot but either and each the hand And as they be a paire of hands so be they also a payre of brethren Not Moses de primis and Aaron de novissimis populi Esay 22. Not Mosâ—â— the Head and Aaron the tayle Not Moses a Quis as Saint Hierome speaketh out of the twenty two of Esay and Aaron a quasi quis but both of one parentage both one mans children 2. Secondly being both hands neither of them is superfluous no more to be spared then may the hands but both are absolutely necessarie and a maymed and lame estate it is where either is wanting The Estate of Israel in the seventeenth of the Iudges without a Civill Governor prooved a very masse of confusion The very same Estate in the second of Chron. Chap. XV. Iudg. 17.6 2. Chron. 15.3 Sine sacerdote docente no lesse out of frame Miserable first if they lacke Iosua and be as sheepe wanting that Shepheard And miserable againe if they lacke IESVS Num. 27.17 Matt. 9.36 and be as sheepe wanting that Shepheard Moses is needfull in the want of water to strike the rocke for us and to procure us supplie of bodily releeâ—e Exod. 17.6 Aaron is no lesse For he in like manner reacheth to every one food of another kinde which we may worse be without even the bread of life and water out of the spirituall Rocke Ioh. 6.48.51 1 Cor. 10.4 Exod 17 8. Ephes. 6 1â— which is CHRISâ— IESVS Moses we need to see our forces ledd against Amaleck for safegard of that little we hold heere in this life and Aaron no lesse to preserve our free-hold in the everlasting life For the great and mightie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legions of our sinnes the very forces of the Prince of darknesse are ouerthrowne by the spirituall weapons of Aaron's warfare Moses may not be spared from sitting and deciding the causes which are brought before him No more may Aaron whose Vrim giveth answer in doubts no lesse important and who not onely with his Vrim and Thummim giâ—eth counseile but by his incense and sacrifice obteineth good successe for all our counseiles In a word If Moses rodd be requisite to sting and devoure the wicked Aaron's is also to revive the good and to make tâ—em to fructifie If Mose's hand want with the sword to make us a way Aaron's hand wants too with the key to give us an entrance And thus much will I say for Aaron for the Divell hath now left to dispute about Mose's bodie and bendeth all against him that the very first note of difference in all the Bible to know God 's people by is that as Cain and his race begoon at the City-waâ—ls first and let Religion as it might come after
too Et erunt Tibi They shall be for thee They shall be not one for thee and another for Aaron but Erunt Tibi They shall be both for thee They shall be both thine A third if they can finde they may lay claime to that But both these are for Moses We have then the delivery of them to Moses to make which is a kind of seizin or a Ceremony investing him with the right of them We have beside plaine words to lead their possession and those words operative Erunt Tibi That as none to make them so none to owne them being 〈◊〉 but Moses And what would we have more to shew us Cujus sunt Tubae whose the trumpetts be or whose is the right of calling Assemblies It is Moses's certainly and he by vertue of these stands seized of it To go yet further But was not all this to Moses for his time onely and as it begun in him That power to contiâ—â—e after Moses so to take end with him Was it not one of these same Privilegia Personalia quae non trahuntâ—r in exemplum A priviledge peculiar to him and so no precedent to be made of it Noâ—â—or if you looke but a little forward to the VIII Verse following there you shall see that this power which GOD heer conveyeth this Law of the silver trâ—mpets is a Law to last for ever even throughout all their generations not that gâ—neration onely And there is great reason it should be so that seeing the Vse should never cease the Power likewise should never determine Moses received it as chiefe Magistrate Being then not to determine but to continue it must descend to those that hold Mosâ—s's place I demand then what place did Moses hold Sure it is that Aaron was noâ— the High Priest annointed and fully invested in all the rights of it ever since the eighth Chapter of the last Booke Moses had in him now no other Right but that of the Chiefe Magistrate Therefore as in that Right and no other He received and held them So he was made Custos utriusque Tabulae So he is made Custos utriusque Tubae But who can tell us better then he himselfe in what right he held them He doth it in the third verse of Deuter. XXXIII reade it which way you will Erat in lishrune Rex or in rectissimo Rex or in rectitudine Rex or in recto Regis dum congregaret Principes populi Tribus Israël All come to this that though in strict proprietie of speech Moses were no King yet in this he was in rectitudine Rex or in recto Regis that is in this had as we say Ius Regale that he might and did assemble the Tribes and chiefe men of the Tribes at his pleasure Heerin he was Rex in rectitudine For this was rectitudo Regis A power Regall And so it was holden in Aegypt before Moses even in the law of Nature that without Pharao no man might lift up hand or foot in all the land of Aegypt suppose Gen. 41.44 to no publique or principall motion And so hath iâ— been holden in all Nations as a speciall Power belonging to Dominion Which maketh it seeme strange that those men which in no cause are so fervent as when they pleade that Church-men should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is have Dominion do yet hold this Power which hath ever been reputed most proper to Dominion should belong to none but to them only Our Saviour CHRIST 's Vos autem non sic may I am sure be said to them heere in a truer sense Mat. 20.26 then as they commonly use to applie it The chiefe Magistrate to succeed in it To conclude then this point If Moses as in the right of Chiefe Magistrate held this Power it was from him to descend to the chiefe Magistrates after him over the people of GOD and they to succeed him as in his place so in this right it being by GOD himselfe setled in Moses and annexed to his place lege perpetuâ by an estate indefeizible by a perpetuall Law throughout all their generations Therefore ever after by God's expresse order from yeare to yeare every yeare on the first day of the seventh moneth were they blowen by Moses first and after by them that held his place and the Feast of the Trumpetts solemnly holden as to put them in mind of the benefit thereby comming to them so withall to keep alive and fresh still in the knowledge of all that this power belonged to their place that so none might ever be ignorant to whom it did of right appertaine to call Assemblies And how then shall Aaron's Assemblies be called with what trumpet they God himselfe hath provided for that in the X. Verse following Aaron's Assemblies how called that with no other then these There is in all the Law no order for calling an Assembly to what end or for what cause soever but this and onely this No order for making any third trumpett Vnder these two therefore all are comprized This order there God taketh that Moses shall permit Aaron's sonnes to have the use of these trumpetts Verse 10. But the use not the property Num. 31.6 They must take them from Moses as in the XXXI Chapter of this Booke Phinees doth But Erunt tibi God's owne words Erunt tibi must still be remembred His they be for all that Moses the owner still the right remaines in him their sounding of them deprives not him of his interest alters not the property Erunt tibi mâ—st â—till be true that right must still be preserved It may be if we communicate with flesh and bloud we may think it more convenient as some do that GOD had delivered Moses and Aaron either of them one But when we see GOD 's will by GOD'S word what it is that Moses is to have them both we will let that passe as a Revelation of flesh and bloud and think that which GOD thinketh to be most convenient Now then if the trumpets belong to Moses and that to this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two duties that with them he may call the Congregation these two things do follow First that if he call the Congregation must not refuse to come Secondly that unlesse he call they must not assemble of their owne heads but keepe their places Briefly thus the Congregation must come when it is called and it must be called yer it come These are the two duties we owe to the two trumpets and both these have GOD 's people ever duly performed And yeâ— not so but that this Right hath been called in question yea even in Moses's owne time that we marvell not if it be so now and both these duties denied him even by those who were alive and present then when GOD gave him the trumpets But marke by whom and what became of them The first duty is to come when they be called
Plague heere as appeareth by the XXVIII Verse 1 Fornication the Verse next before came for the sinne of Peor that is for fornication as you may read And not every Fornication but fornication past shame as was that Zamri there with a daughter of Moab Num. 25.1 And indeed if we marke it well it fitts well For that kinde of sinne fornication doth end in Vlcers and sores and those as infectious as the Plague it selfe A proper punishment such sore for such evill Secondly 2 Pride David's plague of seventy thousand which we mention in our Prayer that came for Pride plainly 1. Chro. 21.14 His heart was lifted up to number the People And that seemes somewhat kindly too and to agree with this disease That pride which swells it selfe should end in a tumor or swelling as for the most part this disease doth Thirdly 3 Baptisme Esai 37.36 Zenacherib's plague it is plaine came from Rabshakeh's blasphemie Blasphemie hable to infect the aire it was so foule In which regard Aaron's act might be justified in putting odours into his Censer Numb 16· 46. to purifie the Aire from such corruption And last the Apostle setts downe the Cause of the plague at Corinth 4 Neglect of the Sacrament 1. Cor. 11.30 For this Cause saith he that is for neglect of the Sacrament Either in not caring to come to it or in comming to it we care not how For this cause is there a mortalitie among you and many are sicke and many are weake and many are fallen asleepe And this is no new thing Exo. 4.24 Moses himselfe his neglect of the Sacrament made him be striken of GOD that it was like to have cost him his life And he saith plainly to Pharao If they neglected their sacrifice GOD would fall upon them with the Pestilence Exo. 5 3. which appeaâ—eth by this that the Sacrament of the passeover and the bloud of it was the meanes to save them from the plague of the destroying Angel in Egypt A little now of the Phrase The phrase for sinne Theiâ— inventions that their sinnes are heere called by the name of their inventions And so sure the yare as no waies taught us by GOD but of our owne imagining or finding out For indeed our inventions are the cause of all sins And if we look wel into it we shal find our inventions are so By GOD'S injunction we should all live his injunction is In matters of Râ—ligion Deut. 12.8 You shall not do every man what seems good in his own eyes or finds out in his own braines but whatsoever I commaund you that only shall you do But we setting light by that charge of his out of the old disease of our Father Adam Eritis sicut Dij scientes bonum malum thinke it a goodly matter to be wittie and to find out things our selves to make to our selves to be Authors and inventoâ—s of somewhat that so we may seem to be as wise as GOD if not wisâ—r and to know what is for our turnes as well as he if not better It was Saul's fault GOD bad destroy Amalâ—k all and he would invent a better way to save some forsooth for sacrifice which GOD could not thinke oâ— And it was Saint Peter's fault when he perswaded CHRIST from His passion 〈…〉 and found out a better way as he thought then Christ could devise This is the proud invention which will not be kept in but makes men even not to forbeare in things perteining to God's worship but there to be still devising new tricks opinions and fashions fresh and newly taken up which their Fathers never knew of And this is that which makes men 〈…〉 17. that have itching eares to heape to themselves Teachers according to their owne lusts 〈…〉 3. which may fill their heads full with new inventions 〈…〉 And this is that that even out of Religion in the common life spoiles all The wanton invention in finding out new meats in diet in inventing new fashions in apparel which men so dote on as the Psalme saith at the 39 th Verse as they even goe a whoring with them with their owne inventions and care not what they spend on them And know no end of them but as fast as they are weary of one a new invention is found out which whatsoever it cost how much soever it take from our Almes or good deeds must be had till all come to nought That the Psalmist hath chosen a very fit word that for our inventions the plague breakes in among us for them as for the primarie or first moving cause of all Indeed for them as much and more then for any thing els We see them 1 First that a Cause there is 2 That that cause is not only naturall but that God Himselfe hath a hand in it 3 God as being provoked to anger 4 To anger for our sinnes in generall and for what sinns in speciall For our sinns proceeding from nothing but our inventions Which cause if it continue and yet we turne not to the Lord as Amos the 4. then will not his anger be turned away but his hand wil be stretched out still as Esai the 9. And no way to avoyd the one but by appeasing the other 〈…〉 Cure For the cure now One contrarie is ever cured by another If then it be anger which is the cause in God anger would be appeased If it be Inventions which is the cause in us of the anger of God they would be punished and removed That so the Cause being taken away the effect may cease Take away our inventions Gods anger will cease Take away God's anger the plague will cease Two Readings we said ther were 1 Phinees prayed or 2 Phinees executed judgement Palal the Hebrew word will beare both And both are good And so we will take them both in 〈…〉 Prayer is good against the plague as appeareth Not onely in this plague in the Text 〈…〉 25.6 〈◊〉 24.17 wherein all the Congregation â— were weeping and praying before the dore of the Tabernacle But in King b David's plague also where we see what his prayer was and the very words of it And in c Esai 38.3 Ezekia's plague who turned his face to the wall and prayâ—d unto GOD and his prayer is set downe GOD heard his prayer and healed him And for a generall rule d 1. King 8.37.38.39 If there be in the Land any pestilent disease Whatsoever plague whatsoever sicknesse it be the prayer and supplication in the Temple made by the people every man knowing the plague of his own heart God in heaven will heare it and remove his hand from afflicting them any further And it standeth with good reason For as the Aire is infected with noisome sents or smellâ— so the infection is removed by sweet odours or incense which Aaron did in the Plague put sweet odours in his Censer
to teach them now or frame their manners they were now to be put in heart The Spirit of truth or holinesse would have done them small pleasure It was comfort they wanted a Comforter to them was worth all Many good blessings come to us by the Holy Ghost's comming and the Spirit in any forme of truth or holinesse or what ye will by all meanes worthy to be received even all His gifts but a gift in season goes beyond all carrieth away the name from all the rest Every gift then in his time When troubled with erroneous opinions then the Spirit of truth when assaulted with tentations then the Spirit of holinesse but when appressed with feare or sorrow then is the time of the Holy Ghost the Comforter Sorrow doth chill and make the spirits congele therefore he appeareth in fire to give them warmth and in a tongue the instrument of comfort by ministring a word in due season and cloven that it might meet with dismayes of all sorts and comfort them against all And so did it and that apparantly For immediatly upon the receiving it they were thought to be full of new wine That was but an error but so comforted they were as before being exceeding fearfull they grew exceeding full of courage and Spirit so as Act 5.41 even when they were scourged piteously ibant gaudentes they went away not patiently induring but even sensibly rejoycing not as men evill entreated but as persons dignified having gott a new dignitie to be compted worthy to suffer for CHRIST 's Name 6 Another Comforter A Comforter then and two things are added 1 Alium and 2 qui manebit in aeternum Another Comforter and 3 that shall abide with them for ever Both which are verified of Him even in regard of CHRIST but much more in regard of other earthly fleshly worldly comforts and Comforters whatsoever Another which word presupposes one besides so that two there be 3One they have already and now another they shall have which is no evill newes For thus in stead of a single they find a double comfort But both they needed This setts us on worke to find the first and we shall not need to seek farr for Him Speake to them of a Comforter and they understood it not but of CHRIST all their comfort in Him lose Him and lose all Indeed CHRIST was one was and is still 1. Ioh. 2.1 And the very terme of Paracletus is given Him by S. Iohn and though it there be turned an Advocate upon good reason yet the word is the same in both CHRIST had been their Comforter while He was their Bridegroom and they the children of the Bride-chamber Mat. 9.15 But expedient it was He should go for expedient it was they had one in heaven and expedient withall they had one in earth and so another in His stead For the first even now absent He is our Comforter still that way we named right now that is our Advocate to appeare for us before GOD there to answer the slanderous allegations of him that is the accuser of us and our brethren Apoc. 12 10. And a comfort it is and a great Comfort to have a good Advocate there in our absence For then we be sure our cause shall take no harme 2· Ioh. 5.45 But secondly If as an Advocate He cannot defend us because the accusation oft falleth out to be true if MOSES accuse us too yet a second comfort there is that as a 〈◊〉 Priest for ever He is entered into the holy places made without hands Heb. 7.17.9.11 there by His â—â—â—ercession to make atonement for them as Sinners whose innocencie as an Advocate He cannot defend And to both these He addeth a third at the beginning of this Chapter That His leaving them is but to take up a place for them to be seised of it in their names whom He will certainely come againe and receive to it there to be for ever with Him Verse 2. And in the meane time He will take order we shall have supplie of another in absence of His body the supply of His Spirit That if we looke up we have a Comforter in heaven even Himselfe and if we looke downe we have a Comforter on earth His Spirit and so are at an anchor in both For as He doth in heaven for us So doth the Spirit on earth in us frame our petitions and make intercession for us with sighes that cannot be expressed And Rom. 8.25.26 Rom. 8.16 as CHRIST is our Witnesse in heaven so is the Spirit heere on earth witnessing with our Spirits that we pertaine to the adoption and are the children of GOD. Evermore in the midst of the sorrowes that are in our hearts with his comforts refreshing our soules Yet not filling them with false comforts but as Christ's Advocate heere on earth soliciting us daily and calling upon us to looke to His Commandements and keepe them wherein standeth much of our comfort even in the testimonie of a good conscience And thus these two this one and this other this second and that first yield plentifull supplie to all our wants A second note of difference is in the tenure they shall have of this other 7 To abide foâ— ever that He shall stay with them still which of Christ they had not For this is the gâ—iefe when we have one that is our comfort that we cannot hold Him and this their feare that when they have another still they shall be changing and never at any certainty Christ as man they could not keepe Given He was by the Father but given for terme of yeares that terme expired He was to returne Therefore his abode is Chap. 1. ver 14. expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the setting up of a Tent or Tabernacle to be taken downe againe and removed within a short time No dwelling of continuance But the HOLY GHOST shall continue with us still and therefore He is allowed a Temple which is permanent and never to be taken downe We have in Him 1. Cor. 3.16.6.19 a state of perpetuitie to our endlesse comfort Howbeit it may well be thought Alium and manebit in aeternum are not put so much for Christ to make a difference from Him as for these same other terrenae consolatiunculae petie poore comforts and solaces of the world which GOD hath given us and we may use but we must looke after Paracletum alium another and another manner Comforter when all is done For of these it may be we shall feele some comfort while we be in health and meetly good estate and in case not much to need it But let us come into their cases heere the heart troubled the minde oppressed the Spirit wounded and then what earthly thing will there be can minister any sound comfort to us It will not be we must needs seeke for this Paracletum alium heere at any hand What speake I of the
Cor. 9 27. 1. Cor. 11.3 chasten his own body and so judge himself that he may not be judged of the Lord. For every one for his part is a cause of the judgements of God sent down and so may be and is to be a cause of the removing them Somewhile the King as David by the pride of his heart Otherwhile the people by their murmuring against Moses and Aaron So that King and people both must judge themselves every private offender himselfe Zamri if he had judged himselfe Phinees should not have judged him The incestuous Corinthian 1. Chr. 21.1.8 if he had judged himselfe S. Paul had not judged him For either by our selves Num. 16.3 or by the Magistrate or if by neither of both by GOD himselfe For one way or other sinne must be judged Zamri by his repentance Phinees by his Prayer or doing justice or GOD by the plague sent among them Now then these two 1 Phinees stood up prayed 2 and Phinees stood up executed judgement if they might be coupled togither I durst undertake the conclusion would be and the plague ceased But either of them wanting I dare promise nothing To conclude then 1. The plague comes not by chance but hath a Cause 2. That Cause is not altogither naturall and perteines to Physique but hath something supernaturall in it and perteines to Divinitie 3. That supernaturall Cause is the wrath of God 4. Which yet is not the first cause For the wrath of God would not rise but that he is provoked by our sinnes and the certaine sinnes that provoke it have been set down 5. And the cause of them our owne inventions So our inventions begett sinne sinne provokes the Wrath of God the Wrath of God sends the Plague among us To stay the plague God's Wrath must be stayed To stay it there must be a ceasing from sinne That sinn may cease we must be out of love with our own inventions and not goe a whoring after them Prayer that asswageth anger To execute justice that abateth sinne To execute justice either publikely as doth the Magistrate or privately as every man doth or may doe upon himselfe which joyned with prayer and prayer with it will soone ridd us of that we complaine and otherwise his anger will not be turned away but his hand stretched out still A SERMON PREACHED at the FVNERAL of the Right Hono ble and Reverend Father in GOD LANCELOT late LORD BJSHOP of VVINCHESTER In the Parish Church of S t. SAVIORS in SOVTH-VVARKE On Saturday being the XI of November A.D. MDCXXVI By the Right Reverend Father in GOD IOHN then L. Bishop of Rochester now L. Bishop of ELY ANCHORA SPEI LONDON Printed by G. Miller for Richard Badger MDCXXIX A SERMON Preached at the FVNERALL of the R. R. Father in GOD LANCELOT late Lord Bishop of WINCHESTER HEB. CHAP. XIII VER XVI To doe good and to distribute forget not for with such sacrifices GOD is well pleased IN the tenth Verse the Apostle saith We have an Altar of which they have no right to eate that serve the Tabernacle Habemus Altare We have that is Christians So it is proprium Christianorum proper to Christians not common to the Iewes together with Christians they have no right to communicate and eate there that serve the Tabernacle And yet it is commune Altare a common Altar to all Christians they have all right to eate there And so it is externum Altare not onely a spirituall Altar in the heart of every Christian then Saint Paul should have said habeo or habet unusquisque I have and every Christian hath in private to himselfe but We have an Altar that is all Christians have and it must be Externall els all Christians cannot have it Our Head CHRIST offered his Sacrifice of himselfe upon the Crosse Crux Altare CHRISTI and the Crosse of CHRIST was the Altar of our Head where he offered the unicum verum proprium Sacrificium the onely true proper sacrifice propitiatorie for the sinnes of mankind in which all other sacrifices are accepted and applicatorie of this propitiation 1. The Onely Sacrifice one in it selfe and once onely offered that purchased aeternall redemption and if the redemption be aeternall what need is there that it should be offered more then once when once is all sufficient 2. And the True Sacrifice All other are but Types and Representations of this sacrifice this onely hath power to appease GOD 's wrath and make all other Sacricers and sacrifices acceptable 3. And the Proper Sacrifice As the Psalme saith Corpus aptasti mihi thou hast fitâ—â—â—â— me with a Bodie the Deitie assume the Humanitie that it might accipere à nobis qâ—od â—fferret pro nobis being the Deitie could not offer not be offered to it selfe he tooke flesh of ours that he might offer for us Now as CHRIST 's Crosse was his Altar where he offered himselfe for us so the Church hath an Altar also where it offereth it selfe not CHRISTVM in capite but CHRISTVM in membris not CHRIST the Head properly but onely by commemoration but CHRIST the Members For CHRIST cannot be offered truly and properly no more but once upon the Crosse For he cannot be offered againe no more then â—e can be dead againe And dying and shedding bloud as he did upon the Crosse â—nd not dying and not shedding bloud as in the Eucharist cannot be one Action of CHRIST offered on the Crosse and of CHRIST offered in the Church at the Altar by the Priest by Representation onely no more then CHRIST anâ— the Priâ—st are one person and therefore though in the Crosse and the Eucharist tâ—ere be Idem sacrificatum the same sacrificed thing that is the Body and Bloud of CHRIST offered by CHRIST to his Father on the Crose and received and participated by the Communicants in the Sacrifice of the Altar yet Idem sacrificium quoad actionem sacrificij or sacrificandi it is impossible there should be the same sacrifice understanding by sacrifice the action of sacrifice For then the Action of CHRIST 's sacrifice which is long since past should continue as long as the Eucharist shall endure even unto the world's end and his Consummatum est is not yet finished And dying and not dying shedding of bloud and not shedding of bloud and suffering and not suffering cannot possibly be one Action and the Representation of an Action cannot be the Action it selfe And this conceipt was unknowne to Antiquitie All the Fathers held it a sacrifice onely because it is a Representation or Commemoration of the True sacrifice of CHRIST upon the Crosse even as our Saviour commanded Do this in remembrance of me Contra Faustum lib. 20.21 Saint Augustine saith Hujus Sacrificij caroet sanguis ante adventum Christi per victimas similitudinum promittebatur in passione Christi per ipsam Veritatem reddebatur post ascensum Christi per Sacramentum memoriae celebratur c. And Saint