remaineth for them to receive none but the second And that then is it And that bound they are to receive For though by speciall priviledge some are aspersi Spiritu quos aqua mystica non tetigit Sprinkled with the HOLY GHOST before they had 〈◊〉 Sprinkling of water of which number was Cornelius and these in the Text though while they were at the Sermon the HOLY GHOST came upon them yet to the Sacrament they came though we see That was to them and is to us all the Seale of GOD 's acceptation That first was theirs but the chiefe and last is this of ours For this is indeed the true receiving when one is received to the Table to eat and drinke to take his repast there yea ad accipiendum in quo acceptus est to take and to take into Him Heb. 10.10 Ephes. 1.7 that body by the oblation whereof we are all sanctified and that blood in which we have all remission of sinnes In that ended they in this let us end And this accepting we desire of GOD and desiring it in an acceptable time He will heare us and this is that acceptable time For if the yeare of Pentecost the fiftieth yeare were the acceptable yeare as Luk. 4.21 then the day of Pentecost the fiftieth day this day is the acceptable day for the same reason Truely acceptable as the Day whereon the Holy Ghost was first received and whereon we may receive Him now againe Whereon acceptus est is fullfilled both waies we of Him received to grace and He of us His flesh and blood and with them his Spirit He receiveth us to grace and we receive of Him grace and with it the influence of His Holy Spirit which shall still follow us and never leave us till we be accepti indeed that is received up to Him in his kingdome of glorie Whither blessed are they that shall be received A SERMON Preached before the KINGS MAIESTIE AT VVHITE-HALL On the IV. of Iune A. D. MDCXX being WHIT-SVNDAY I. IOHN CHAP. V. VER VI. Hic est qui venit per aquam sanguinem IESVS CHRISTVS non in aqua solum sed in aqua sanguine Et Spiritus est qui testificatur quoniam SPIRITVS est veritas This is that IESVS CHRIST that came by water blood not by water onely but by water blood And it is the Spirit that beareth witnesse for the Spirit is truth THIS is IESVS CHRIST and it is the Spirit So the verse you see linketh CHRIST and the Spirit togither is a passage from the one to the other Linketh them and so consequently linketh this Feast of the Spirit present with those of CHRIST that are gone before and under one sheweth the convenience of having the Spirit an article in our Creed and of having this day a feast in our Calendar For though CHRIST have done all that He had to doe all is not done that is to doe till the Spirit come too We have nothing to shew we want our teste a speciall part of out evidence is lacking that when all is done iâ— thâ—s be not nothiâ—g is done CHRIST without water water without bloud His water and bloud and He without the Spirit availe us nothing The Spirit we are to have and this day we have it and for the having it this day we keep a Feast As those hitherto for Christ complementum legis so this for the Holy Ghost complementum Evangelij which was not complete donec complerentur dies Pentecostes till the dayes of Pentecost were fulfilled till this day was come and gone Saint Iohn is every where all for love Heer in this Chapter I know not how he it hitt upon faith Which with him is rare so the more to be made of Specially in this age wherein it is growen the vertue of chiefe request And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent vertue is faith if it be faith For as there is saith Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knowledge falsly so called 1. Tim. 6.20 so is there a faith for faith is it selfe but a land of knowledge How shall we then make faith of our faith Of it selfe it is but a bare act faith a thing indifferent the vertue and the value of it is from the objâ—ct it beleeveth in if that be right all is right And that is right if it have for his object not IESVS CHRIST barely but as Saint Iohn speaketh That IESVS CHRIST That IESVS CHRIST is somwhat a strange speech as if there were another Is there so Yes II. Cor. XI.V. ye have alium IESVM and Gal. I.VII. aliud Evangelium Not that but another IESVS Not this but another Gospell And as not that but another IESVS So CHRIST himselfe tells us you shall have not that but another CHRIST Another nay many other yet there is but one true Mat. XXIV XXIV Lo heer is CHRIST lo there He is Go into the desert there you shall have Him Get you to such a conventicle and there you shall not misse of Him Go but to one Citie I could name you shall have Christs enough and scarce a true one among them all Well then what shall we do to sever the precious from the vile That IESVS CHRIST Ier. 15.19 from others sett the Hic est ille upon the right CHRIST This saith Saint Iohn These two wayes 1 That IESVS CHRIST that comes in water and blood jointly not in either alone Hic est Ille If but in one he is another IESVS 2 That Iesus that hath the Spirit to bear Him witnesse is the true this Witnesse if he want Hic non est Ille Vnder one we shall learne CHRIST aright For as one may learn a false CHRIST so may he the true CHRIST falsly You have not so learned CHRIST saith the Apostle Ephes. 4.20 that is not amisse you have not meaning some other had And as learne CHRIST aright so learne to doe the Spirit his right not to shoot him of but know he is to have a chiefe Holy-day in our Fasti as He hath a part and a principall part in the Teste of whosoever shall bee saved The Summe The Summe is three Items we have 1. That we take not Pseudo-Christum pro Christo the false CHRIST for the true that is one that comes in His name but is not He. 2. Neither when we have the true one that we take not Semi-Christum pro Christo a moity or part of CHRIST for the whole 3. When we have the whole that we take Him not without His Teste and that is the Spirit For as good not take Him at all The Division Three parts I would lay forth 1 There is CHRIST 's part 2 There is the Spirit 's part 3 There is the Sacrament's part CHRIST 's part His double comming in 1 water and 2 bloud In it these 1 That Christ was so to come 2 That Christ did so come 3 Not onely did but doth so
come dayly to us 4 As He comes to us in both so we to come to Him for both and ever to take heed of the error of either alone of turning non solum into solum Then the Spirit 's part 1 Of His witnesse 2 Of the truth of it 1. Of His witnesse 1 That a witnesse there is to be 2 That a witnesse there is 3 Nay not one but three 4 Of which the Spirit is one and the chiefe witnesse His witnesse to 1 Iesus to 2 Christ that came 3 to the water to the 4 bloud He came in This of His witnesse Then of the Truth of it and withall how to discerne the Spirit that is the Truth And last the reversall to this That as not these without the Spirit So not the Spirit without these that is not without the Sacraments which are the monuments and pledges of these And so that we indeavour that the Spirit on this day the day of the Spirit may come to us and give His witnesse that CHRIST is come to us and come to us in them in them both to our comfort both heer and aeternally THus it is written and thus it behoved that he that was to come I. Christ's Part 1. That He was to come in water and bloud Mat. 1 21. Esa. 27.9 Iesus the Saviour of the world when He came should come in water and blood His name was so called Iesus saith the Angell to shew He should save His people from their sinnes To save us from them by taking them away For Hic est omnis fructus saith Esai and it is a ground with us All the fruict we have is the taking away of our sin Take that away the rest will follow of it selfe that indeed is all in all To take away sinne two things are to be taken away For in sinne are these two 1 Reatus and 2 Macula as all Divines agree the guilt and the soyle or spot The guilt to which Punishment is due The spoâ—t whereby we grow loathsome in GOD 's eyes and even in mens too For even before them Shame and Reproach follow sinn Take these two away and sinne is gone And there is no people under heaven but have sense of these two and no religion is or ever was but laboured to remove them both To take away soyle water is most fit To take away guilt blood No punishment for any guilt goes further then blood Therefore had the heathen their lustratious for the soyle which were ever by water donec me flumine vivo Abluero and their expiations for the guilt by shedding of blood ever sanguine plaâ—âstis without which they held no remission of sinnes The Iewes they likewise had their sprinkling water for the uncleannesse Nuâ— 8.7 Exod. 12 22. had their slaine sacrifice the blood whereof done on their posts the destroyer passed by them the guilt by it being fiâ—st taken away But the Prophet tells us No water no not snow-water Ier. 2.22 and put to it nitre and Borith and fullers sope never so much can enter into the soule to take away the steins of it And the Apostle he tells us It was impossible Heb 10.4 the bloud of bulls or goates should satisfie for the sinnes of men The water had not the vertue to get out those spotts nor the bloud the value to make satisfaction to GOD for mans trespasse Donec venit qui venturus erat Till He came that was to come Shilo with a bloud Gen. 49.10 and a water which because it was the bloud and water of the Sonne of GOD and so of GOD by his divine power infused into both gave the water such a piercing force and gave the bloud so inestimable high a value as was hable to worke both to put an end to that which neither the washings nor offerings of Nature or of the Law could ridd us of Thus in water and bloud was He to come that was to take sinne away Thus was He to come and thus did He come did come diverse wayes In bloud 2. That He did so come the bloud of His Circumcision In water the water of His Baptisme Began so and so ended In water the water of His strong crying and teares whereby He made supplication to GOD for us in bloud the bloud of His passion the bloud of Gethsemane Mat. 26.36 Ioh. 19.13.17 His bloudy sweat the bloud of Gabbatha of the scourges and thornes the bloud of Golgotha of His hands and feet digged Thus came He. Yet is it none of these Saint Iohn pointeth to these were at severall times but he points to his comming in both together at once This place of the Epistle referrs to that place of the Gospell where at once with one blow his side being opened there came forth blood and water both Bloud Sanguis Testamenti saith Zach. 9. the Blood of His Testament Ioh. 19.34 Zach. 9.11 Zach. 1â— 1 whereby He set His guilty prisoners free Water saith the same Zacharie c. 13. fons Domui Israel a founteine which he opened to the House of Israel for sinne and for uncleanesse The one blood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransome or price of the taking away the guilt the other water the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laver of our new birth from our originall corruption Haec sunt Ecclesiae gemina sacramenta saith Augustine These are not two of the Sacraments so there might be more but the twin-Sacraments of the Church So but two of that kind two famous memorialls left us in Baptisme of the water in the Cup of the New Testament of the blood He then came in 3. That he comes so still Thus did CHRIST come did and doth still For the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referring to the time past but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which respecteth even the present also Came not once but still and ever commeth so The water still runnes for He opened a founteine never to be drawen dry Heb. 13.20 And His massa sanguinis is not spent neither For it is sanguis aeterni foederis and so aeternus of the everlasting Covenant and so it selfe lasting for ever And that this His comming to us he meanes the order sheweth For when it came from Him it came in another order bloud came first and then water see the Gospell But heere in the Epistle when He comes to us water is first and then bloud Bloud and water the order quo ad se Water and bloud quoad nos Ever to us Ioh. 19.34 in water first But what meanes this not in water onely but in water and bloud To say in water and bloud was plaine enough one would thinke Our rule is in Logique Non sufficit alterum oportet utrumque fieri in Copulativis Our rule in Divinitie What God hath joyned no man presume to sever Yet when He had sayd in water and blood He comes over with them againe with his non in
arripere apprehendere to seize vpon it with great vehemencie to lay hold on it with both hands as vpon a thing we are glad we haue got and will be loth to let goe againe We know assumpsit and apprehendit both take but apprehendit with farre more fervor and zeale then the other Assumpsit any common ordinarie thing apprehendit a thing of price which we hold deare and much esteeme of Now to the former comparison of what they and what we but specially what we add this threefold consideration 1. That He denied it the Angells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denied it peremptorily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither looked nor called nor sent nor went after them Neither tooke hold of them nor suffered them to take hold of Him or any promise from Him Denied it them denied it them thus 2. But graunted it vs and graunted it how That He followed vs first and that with paine And seized on vs after and that with greate desire We flying and not worth the following and lying and not worth the taking vp 1 That he gave not leave for vs to come to Him or satt still and suffered vs to returne and take hold yet this He did 2 That He did not looke after vs nor call after vs nor send after vs only yet all this He did too 3 But Himselfe rose out of his place and came after vs and with hand and foot made after vs Followed vs with his feet and seized on vs with his hands and that per viam non assumptionis sed apprehensionis the maner more then the thing it selfe All these if we lay together and when we haue done weigh them well it is hable to worke with vs. Surely it must needs demonstrate to vs the care the love the affection He had to vs we know no cause why being but as Abraham was dust and as Abrahams seede Iacob saith Gen. 18.25.32.10 lesse and not worthy of any one of these No not of the meanest of his mercies Especially when the same thing so gratiously graunted vs was denied to no lesse persons then the Angells farr more worthy then we Sure He would not have done it for vs and not for them if He had not esteemed of vs made more acompt of vs then of them And yet behold a farr greater then all these Which is apprehendit semen He took not the person but he took the seed that is the nature of man Many there be In Apprehendit Semen that can be content to take vpon them the persons and to represent them whose natures nothing could hire them once to take vpon them But the seed is the Nature yea as the Philosopher saith naturae intimum the very internall essence of nature is the seed The Apostle sheweth what his meaning is of this taking the seed when the verse next afore save one he saith that forasmuch as the children were partakers of flesh and bloud He also would take part with them Ver. 14. by taking the same To take the flesh and bloud He must needs take the seed for from the seed the flâ—sh and bloud doth proceed which is nothing els but the blessed apprehension of our nature by this days Natiuitie Wherby He and we become not only one flesh as man and wife do by coniugal union but even one bloud too as brethren by naturall union Ephes. 5.28.29 Per omnia similis saith the Apostle in the next verse after againe sinne only set aside Alike and sutable to vs in all things flesh and bloud and nature and all So taking the seed of Abraham as that he became himselfe the seed of Abraham So was and so is truly termed Verse 17. in the Scriptures Which is it that doth consummate and knit vp all this point and is the head of al. For in all other apprehensions we may let go and lay down when we will but this this taking on the seed the nature of man can never be put of It is an assumption without a deposition One we are He and we and so we must be One as this day so for ever And emergent or issuing from this are all those other apprehendings or seisures of the persons of men by which God layeth hold on them and bringeth them back from error to truth and from sinne to grace that have been from the beginning or shal be to the end of the world That of Abraham himself whom God layed hold of and brought from out of Vr of the Chaldeans and the Idolls he there worshipped That Gen 1â— 7 Act. 9.4 Luk. 22.62.62 of our Apostle S. Paul that was apprehended in the way to Damascus That of Saint Peter that in the very act of sinne was seized on with bitter remorse for it All those and all these wherby men dayly are layd hold of in spirit and taken from the by-pathes of sinne and error and reduced into the right way and so their persons recovered to God and seized to his vse All these apprehensions of the branches come from this apprehension of the Seed they all have their beginning and their being from this dayes taking even Semen apprâ—hendit Our receiving His Spirit for His taking our flesh This seede wherewith Abraham is made the sonne of God from the seed wherwith Christ is made the soone of Abraham And the end why He thus took vpon him the seed of Abraham was because He tooke vpon Him to deliver the seede of Abraham Deliver them He could not except He destroyed death Ver. 14. and the Lord of death the devill Them He could not destroy vnlesse He dyed Dy He could not except He were mortall Mortall He could not be except He tooke our nature on Him that is the seede of Abraham But taking it He became mortall dyed destroyed death delivered vs was Himselfe apprehended that we might be lett goe One thing more then out of this word Apprehendit The former toucheth His love whereby He so layd hold of us as of a thing very precious to Him This now toucheth our daunger whereby he so caught us as if He had not it had been a great venture but we had suncke and perished One and the same word Apprehendit sorteth well to expresse both his affection wherby He did it and out great perill wherby we needed it We had been before layd hold of and apprehended by one mentioned in the 14. verse he that hath power of death even the Devill We were in daunger to be swallowed vp by him we needed one to lay hold on us fast and to plucke us out of his jawes So He did And I would have you to marke It is the same word that is used to Saint Peter in like daunger Matt. 14.13 when being ready to sinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ caught him by the hand and saved him The same heere in the Greeke that in the Hebrue is used Gen. 19.16 to Lot and his daughters in the
man He is the Way both Way and Guide too His Doctrine our guide His example in the whole tract of His life the very way thither Nothing remaineth but that we now set forward in this way For as we daily sing in the Benedictus He came not to whet our witts or to file our tongues Luk. 1.79 but to guide our feet into the way And into what way Not of questions and controversies whereof there is no end about which we languish all our life long but into the way of peace even of those duties about which there is no disagreement Looke but to this Feast it is S. Augustines note didicerunt Magi et abierunt docuerunt Scribae remanserunt The Wise men they learnt the way and on they went The Scribes they taught the way but they tarried still behind O do as did the Wise men dimittunt Scribas inaniter lectitare ipsi pergunt fideliter adorare let the Scribes sitt still and scan and read lectures of the way On went the Wise men on their way and performed their worship the end of their iorney and so let us This for Dux viae And this would serve for the way if there were nothing but the way if that were all But if there be enimies besett the way to stop our passage 2. A Captaine to guard us then will not dux a guide serve our turne we must have dux a Captaine then the second sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one to guard us and to make way for us For we are not only to be led surely without error but safely without daunger also Such a Guide we behove to have as will see us safe at the Place we would be at And Bethlehem breeds such Out of little Bethlehem came he that fetched downe great Golias And againe out of it this day He that shall tread downe Sathan under our feet dux Messias 1 Sam. 17.49 Captaine Messias as the Angell in DAN 9.25 calls Him Rom. 16.20 Dan. 9 25. And for qui pascet we may not misse that neyther For say we be guarded from enimies yet shall we goe our journey but evill if we faint by the way for hunger or thirst 3. A Shepheard to feed us and have not to releeve us He is not a good Guide that in that case cannot lead us where we may be purveyed of necessary food for our releife It is all one to perish out of the way by error and to perish in the way by want of needfull refreshing Saint Matthew therefore to make Him a complete Guide by way of supply adds Qui pascet Such a one as shall Lead more Pastoritio as a Shepheard doth his flock not lead them the way only but lead them also to good greene pasture besides the waters of comfort see they want nothing Dux qui pascet or Pastor qui ducet choose you whither for He is both Psal. 23.2 Of all the three the name of the Place He was borne in seemes to favor this most to be ominous toward qui pascet Beth is a house Iehem bread and Ephrata is plentie Bread plentie And there was in Bethlehem a well of such water as King David we reade longed for it the best in all the Countrey Bethlehem then sure a fitt place 1. Chro. 11 17. for Qui pascet to be borne in And Qui pascet as fitt a person to be borne in Bethlehem He is not meete to be Ruler saith Esai that saith in domo mea non est panis He can never say that Bethlehem is his house and that is domus panis Esay 3.7 and in domo panis semper est panis Never take Him without bread His house is the house of bread inasmuch as He Himselfe is bread that in the house or out of it wheresoever He is there is Bethlehem There can no bread want These three habilities then are in CHRIST our Leader 1 Skill to be a Guide 2 Valour to be a Captaine 3 and for Qui pascet Bethlehem the house of bread is His house Of which 1 Skill serves for direction 2 Strength for defence 3 Food for refreshing 1. Luce Sacerdotalis scientiae by the light of His Priestly knowledge So He guides us for the Priests lipps are to preserve knowledge 2. And brachio Regalis potentiae by the arme of His Royall power So He guards us Mal. 2.7 for Power perteines to the Prince Principally 3. And for qui pascet He is Melchisedek King and Priest Gen 14.18 ready to bring forth as He did bread and wine But in another manner farr then he did The bread and wine Melchisedek brought forth were not His body and blood CHRISTS are Both qui pascet and quo pascet As before Dux via the guide and the way So now heer pastor et pabulum the feeder and the food both You may see all this represented in the Shadowes of the Old Testament There is a booke there called Exodus of Israels egredietur out of Egypt Therein they had MOSES for their Guide and he led them to the borders of the Holy land and there he left them Heb. 7.19 Heb. 4.8 To shew the law brought nothing to perfection Then comes Iosua whom the Epistle to the Hebrewes calls IESVS the figure of ours heer and by his conduct they were led and put in possession of the Land of promise Ier 31.31 Heb. 8.6 All this but in type of another Testament after to be made saith Ieremie and upon better promises saith the Apostle Namely our Spirituall leading through this vale of vanitie Gal. 4.26 to the true land of promise the heavenly Ierusalem that is from above whither this our IESVS undertakes to bring all those that will be guided by Him Observe but the correspondence betweeen the type the truth Moses when he came to lead the people Exod. 5.12 found them how scattered over all the land of Egypt to seeke stubble for bricke to build him a City that sought the ruine of them all Our case right the very patterne of it when our Guide findes us wandring in vanitie picking up strawes things that shall not profit us Sap. 1.12 seeking death in the error of our life till we be so happy as to light into His guiding Secondly Moses was to them not alone Dux viae a Guide for the way but when enimies came forth against them Dux militiae a Captaine for the warr CHRIST was so too and farr beyond MOSES For He made us way with the laying downe of His life Esa 53 12. So did neyther MOSES nor Iosua Would die for it but He would open us a passage to the place He undertooke to bring us to Was Dux a Guide in His life Dux a Captaine in His death Thirdly MOSES when they fainted by the way obteined in their hunger manna from heaven Ioh 6 32. 1. Cor. 10.4 and in their thirst water
and as much as in us lies Heb. 6.6 even crucifie afresh the SONNE OF GOD making a mocke of Him and His piercings These I say for these all and every of them in that instant were before his eyes must of force enter into and go thorow and thorow his Soule and Spirit that what with those former sorrowes and what with these after indignities the Prophet might truly say of Him and he of himselfe In Me Vpon Me not whose body or whose soule but whom entirely and wholly both in body and soule alive and dead they have pierced and passioned this day on the Crosse. 2. The Person à quibus Of the Persons which as it is necessarily implied in the word is very properly incident to the matter it selfe For it is usuall when one is found slaine as heere to make inquirie by whom he came by his death Which so much the rather is to be done by us because there is commonly an error in the world touching the Parties that were the causes of CHRIST 's death Our manner is either to lay it on the Souldiers that were the Instruments Or if not upon them upon Pilate and Iudge that gave sentence Or if not upon him upon the people that importuned the Iudge Or lastly if not upon them upon the Elders of the Iewes that animated the People And this is all to be found by our Quest of Inquirie But the Prophet heere inditeth others For by saying They shall looke c whom They have pierced he entendeth by very construction that the first and second They are not two but one and the same Parties And that they that are here willed to looke upon him are they and none other that were the authors of this fact even of the murther of IESVS CHRIST And to say truth the Prophet's entent is no other but to bring the malefactors themselves that pierced Him to view the body and the wounded heart of Him whom they have so pierced In the course of Iustice we say and say truly when a party is put to death that the Executioner cannot be said to be the cause of his death nor the Sherif by whose commandement he doth it neither yet the Iudge by whose sentence nor the Twelve men by whose verdict nor the Lawe it selfe by whose authoritie it is proceeded in For GOD forbid we should endite these or any of these of murther Solum peccatum homicida Sinne and Sinne onely is the murtherer Sinne I say either of the Party that suffereth or of some other by whose meanes or for whose cause he is put to death Now CHRIST 's owne sinne it was not that he died for That is most evident Not so much by His owne challenge Ioh. 8·46 Quis ex vobis a guit me de peccato as by the report of his Iudge who openly professed that he had examined Him and found no fault in Him No nor yet Herod for Luc. 23.14 15. being sent to him and examined by him also nothing worthy death was found in Him And therefore calling for water and washing his hands Matt. 27.24 he protesteth his owne innocencie of the bloud of this IVST MAN Thereby pronouncing him Iust and void of any cause in himselfe of his owne death It must then necessarily be the sinne of some others for whose sake CHRIST IESVS was thus pierced And if we aske who those others be or whose sinnes they were the Prophet Esai tells us Esa. 53.3 4. Posuit super Eum iniquitates omnium nostrûm He laid upon Him the transgressions of us all who should even for those our many great and grievous transgressions have eternally been pierced in bodie and soule with torment and sorrowes of a never dying death had not he stept between us and the blow and receiv'd it in his owne body even the dint of the wrath of GOD to come upon us So that it was the sinne of our polluted hands that pierced his hands the swiftnesse of our feet to do evill that nailed His feet the wicked devises of our Heads that gored his head and the wretched desires of our hearts that pierced his heart We that looke upon it is we that pierced Him and it is we that pierced Him that are willed to looke upon Him Which bringeth it home to us to me my selfe that speake and to you your selves that heare and applieth it most effectually to every one of us who evidently seeing that we were the cause of this his piercing if our hearts be not too too hard ought to have remorse to be pierced with it When for delivering to DAVID a few loaves Ahimelech and the Priests were by Saul put to the sword if David did then acknowledge with griefe of heart and say I 1. Sam. 22.22 even I am the cause of the death of thâ— Father anâ— all his house when he was but onely the occasion of it and not that direct neither may not we nay ought not we much more juâ—â—ly and deservedly say of this piercing of CHRIST our Saviour that we verily even we are the cause thereof as verily we are even the principalls in this murther and the Iewes and others on whom we seeke to derive it but onely accessaries and instrumentall causes thereof Which point we ought as continually so seriously to thiâ—k of and that no lesse then the former The former to stirre up compassion in our selves over him that thus was pierced the latter to worke deâ—pâ— remorse in our hearts for being authors of it That he was pierced will make our bowells melt with compassion over CHRIST That he was pierced by us â—hat looke on Him if our hearts be not flint as Iob saith or as the nether mil-stone Iob. 41.15 will breed remorse over our selves wretched sinners as we are II. The Act. To looke upon Him The Act followeth in these words Respicient in Eum. A request most reasonable to looke upon Him but to looke upon Him to bestow but a looke and nothing els which even of common humanitie we cannot denie Quia non aspicere despicere est It argueth great contempt not to vouchsafe it the cast of our eye as if it were an Obiect utterly unworthy the looking toward Truely if we marke it well nature it selfe of it selfe enclineth to this act When Amasa treacherously was slaine by Ioab and lay weltring in his blood by the waies side the storie saith that not one of the whole Armie then marching by but when he came at him 2. Sam. 22.12 stood still and looked on him In the Gospell the party that going from Ierusalem to Iericho vvas spoiled and wounded and lay drawing on though the Priest and Levite that passed neere the place relieved him not as the Samaritan after did yet it is said of them Luc. 31 32. they went neere and looked on and then passed on their way Which desire is even naturall in us so that even Nature it selfe enclineth us to
A little before even in this very Chapter a withered hand was restored to another What could not they see a Signe in that neither Vers. 10. Goe backe to the Chapters before ye shall have no lesse then a dozen signes one after another and come they now with a Volumus videre They would have that shewed them that when it is shewed they will not see A bad minde this certeinly Vers. 38. 2. Nay worse yet Nay maliciously evill For ye shall note malice in them which is the worst kinde of evill For if ye marke this Volumus of theirs is with a kinde of spite with a kinde of disgrace to those he had shewed before They would see one as who should say those were none they had seene that was none they saw even now Maliciously If He shewed none then He was no bodie could not indeed shew any and so vilifie Him with the people If He shewed one then carp and cavill at it as they did at that even now Say it was done by the black art So cavill out one and call for another to deprave that too 3. Nay which is worst of all Evill and absurd men saith the Apostle And absurdly evill 2. Tim 3 13. Psal. 55.9 When is that Vidi iniquitatem contradictionem saith the Psalmist Ye shall see how absurdly they contradict themselves But even now they charged Him to worke by the devill and heer now they come and would have Him shew a miracle The devill cannot shew a miracle a tricke of Sorcerie he can Such may be done by the claw of the devill miracles not but by finger of God by power divine Him then Him whom they even now had pronounced to deale with the devill Him come they to now for a miracle So absurdly maliciouâ— as they cared not in their malice to contradict themselves To men so evill so maliciously evill so absurdly evill Signum non dabitur eis Well howsoever they might erre that way the men otherwise to be respected they were so vertuous men so streight livers See ye not their phylacteries how broad they weare them Nor that neither saith CHRIST but evill and adulterous too As of evill minds so of evill lives too Ye shall come now to the uncasing of a Pharisee For CHRIST lifts up their phylacteries and shewes what lurkes under them For by adulterous I understand not as if He charged them they were borne of adulterie came into the world the wrong way the seed of Canaan and not of Iuda As having nothing in them of the Patriarchs So nothing lesse then their children of whom they bare themselves so much This is adulterina rather then adultera children of the adulterers rather then adulterous themselves And that was no fault of theirs And CHRIST upbraideth no man but with his owne faults Nor I understand it not of spirituall adulterie though that way they might be charged as leaving Him the true Spouse the true Messias taking no notice of Him passing by Him went after such as had adulterate the truth of GOD by devises of their owne taking up Not with Idolatrie perhapps but which is as evill and differs but a letter with idiolatrie For to worship images and to worshipp men's own imaginations comes all to one That they were faulty of and I pray GOD we be free But this is mysticall adulterie and I would make as no more miracles so no more mysteries then needs I must For my part I see no harme to take the word in the native sense without figure for men given to commit that sin the sin of adulterie For for all their deepe fringes all was not well that way Ioh. 8.1 as is plaine by Iohn VIII Where not one of them durst take up a stone to cast at the woman taken in adulterie but slunck away one after another till there was not one left CHRISST toucheth upon that string to shew what heavenly men these were that would have a signe from heaven and none els serve them Were not these meet men to sue for a signe Were not a signe even cast away upon them A generation of such But this is not all For this they were saith our SAVIOVR not heer and there a man of them but the whole bunch was no better not the persons onely but the Generation so not a good of them all And such you shall observe there be Not onely such men but such Generations of men and faults suppose of lying swearing and such like rooted in a stocke kept even in traduce as it were and derived downe ab avis atavisque from the father to the sonne by many descents in a kinde of hereditarie propagation Pro. 30.11.12.13.14 Salomon in his time noted foure of them 1 One a generation unkind to their parents and their children so to them for it 2 Another pure in their owne eyes 3 A third of high eyebrowes 4 A fourth cruel hearted whose teeth were as knives to shred the poor of the earth shred them small Such were these and adulterie made way for such For ubi corrupta sunt semina where a generall corruption that way no good to be hoped for the Countrie will not last long By this Christ had said enough and shewed that non dabitur cis is a fit answer for these Now this ye shall marke the worse the men the more importune ever and the harder to satisfie They must have signes and signes upon signes and nothing will serve them As no lesse then foure severall times were they at Christ. 1 Heer 2 in the XVI Chapter 3 Mar. VIII 4 Luc. XI And still to see a signe As oft as they came Chap 16.4 Mar 8.11 Luc. 11.29 this had been their right answere to dispatch them with a Non dabitur and no more adoe Other answere let them have none Even absolutely none at all For none they should have had II The deniall qualified Non Nisi Yet saith He not None they shall have He wil be better to them then they deserve Christ wil be Christ Redit ad ingenium Forgetts now all He had said erewhile And an evill and an adulterous generation though they be yet a signe they shall have for all that Not simply None then but Non nisi None save the Negative is qualified so qualified as upon the matter it proves an Affirmative The Nisi destroyes the Non Non dabitur nisi that is dabitur So one they shall have Though not now presently at their volumus at their whistling as it were but after when He saw the time And though perhapps not such a one as they would have phansied yet such a one as they rather nâ—ed and would doe them more good that is one for their want not for their â—aâ—ton desires And that is the reason why none but it For no Signe needed but it For without others well they might be without this they or we could not well be For
draw water Esa. 12.3 then to draw blood from Him But indeed to looke well into the matter they cannot be separate they are mixt either is in other There is a mixure of the bloud in the water there is so of the water in the blood we can minister no water without blood nor blood without water In baptisme we are washed with water That water is not without blood The blood serves instead of nitre He hath washed us from our sinnes in His blood Apoc. 1.5 washed They made their robes white in the blood of the Lamp Apoc. 7.14 No washing no whiting by water without blood And in the Eucharist we are made drinke of the blood of the New Testament but in that blood there is water for the blood of CHRIST purifieth us from our sinnes 1. Ioh. 1.7 Now to purifie is a vertue properly belonging to water which yet is in the blood and purifying referrs to spotts not to guilt properly So either is in other Therefore the conceit of separation let it alone for ever To take heed then of dreining CHRIST 's water from his blood or abstracting his blood from his water of bringing in the Restringent sola into either Every one of us for his owne part thus to doe But howsoever men frame phansies to themselves as frame they will doe what we can that our doctrine be looked to we are not to teach IESVS CHRIST but That IESVS CHRIST that thus came in both That our Divinitie then on the one side be not waterish without all heart or comfort presenting CHRIST in water onely to make feâ—re where none is Nor on the other that we frame not our selves a Sanguine Divinitie voyd of fâ—are quite and bring in CHRIST all in blood blood and nothing els with little water or none at all for feare of Ex nimiâ spe desperatio Faith as it justifieth saith Saint Paul there is blood So it purifieth the heart saith Saint Peter Gal. 3.8 Acts 15.9 Rom. 8.20 1. Ioh. 3.3 there is water Hope as it saveth saith Saint Paul blood So it cleanseth saith Saint Iohn water In vaine we flatter our selves if they doe the one and not the other Doe we make grace of none effect that we may not Gal. 2. vlt. Doe we make the Law of none effect by faith that we may not neiâ—her Rom. 3.10 not this day specially the Feast of the Law and Spirit both but rather establish it Apoc. 15.4 Best if it could be sett right the Song of Moses and of the Lamb it is the harmonie of heaven Rom. 15.34 1. Ioh. 2.1 Ioh. 5.14 If we teach Ne peccetis water To teach also blood Si quis autem peccaverit with Saint Iohn If we say Salvus factus es blood to say Noli ampliuâ— peccare water withall with CHRIST himselfe This is that IESVS CHRIST and the true doctrine of Him neither diluta and so evill for the heart nor tentans caput and so fuming up to the head Neither Scammoniate tormenting the conscience nor yet Opiate stupifying it and making it senselesse And so much for CHRIST 's double comming II. The Spirits paâ—t Well when CHRIST is come and thus come may we be gone have we done Done we are yet in the middst of the verse before we make an end of it it must be Whitsontide The Spirit is to come too So a new qui venit that comes in both those and comes in the Spirit besides And a new non solùm not in water and blood onely but in the Spirit withall Not that CHRIST said not truly Consummmatum est that he hath not done all Yes Ioh. 19.30 to doe that was to be done CHRIST was enough needs no supplie The Spirit comes not â— His witnesse to doe comes but to testifie That inter alia is one of his Offices a A witnesse there is to be And a Witnesse is requisite There is no matter of weight with us if it be sped authentically especially a Testament but it is with a Teste And GOD doth none of His great workes but so of which this Comming is one even the greatest of all Neither of his Testaments Acts 14.17 without one As GOD in nature left not himselfe without witnesse saith the Apostle So neither CHRIST in Grace As then in the Old Testament Esay 8.20 Ad Legem testimonium saith Esay 8. So in the New Ad Evangelium testimonium to the Gospell to CHRIST and the testimonie calls Saint Iohn heere CHRIST also to have his Teste We to call for it and if it be called for of us to be hable to shew it A witnesse there needeth then and a witnesse there is One nay three b A witnesse there is nay three Deut. 17.6 In ore duorum that is in every matter nothing without two at least But in this so maine so high a matter God would enlarge the number have it in ore trium have it full no fewer then three three to His part three to ours At the ordering of it in heaven â—hree there were the 1 Father the 2 Word and 3 the Spirit that the whole Trinitie might be aequally interessed in the accomplishment of the worke of our salvation and it passe through all their hands And at the speeding it in earth three more 1 The Spiâ—it and 2 Water and 3 Bloud to answere them that all might goe by a Trinitie that Holy Holy Holy might be thrise repeated The truth heerin answereth to the type For under the Law nothing was held perfectly hallowed till it passed three the 1 cleansing watâ—r first the 2 sprincling of bloud second 3 and last that the holy oyle were upon it too the Holy oyle the Holy Ghost's type but when eny thing annointed with all three then had it his perfect halydome then it was holy indeed And even so passe we through three hands all 1 God's as men Water notes the Creation the heavens are of water and if they the rest God's â—s men 2 Christ's as Christen men Bloud notes the redemption 3 And the Spirit 's as Spirituall men which perteines to all If any be Spirituall he knowes this Gal. 6.1 Iud. 19. and you tâ—at be Spiâ—ituall doe this saith the Apostle For Christians that be animales Sâ—iâ—itum non habentes Saint Iude tells us there is no great reckoning to be made of them To let the other goe The Spiâ—it is a witnesse to IESVS CHRIST c Thâ— Sâ—iâ—it a 〈◊〉 1 〈…〉 that came in water and bloud Witnesse to IESVS CHRIST that came Witnesse to His water and blood He came in In a witnesse it is required He be Tâ—â—â—is idoneus will you see quà m idoneus how apt how every way agreeing The Sâ—irit and Iesus agree Iesus was conceived by the Spirit The Spirit and Christ agree in the word Christ is the Spirit For CHRIST is annointed Annointed with what â— To the waâ—â—r and 〈◊〉 He câ—me in
Gâ—n 1.2 Lâ—vit 19.11 With the Holy Ghost the true Vnction and the truth of all unctions whatsoever The Spirit and water agree the Spirit moved on the face of the waters The Spirit and bloud agree The Spirit of life is in the bloud the vessells of it the arteries runne along with the texture of the veines all the body over To His comming this Spirit agreeth also When He came as Iesus To His comming the Spirit conceived Him When He came as CHRIST the Spirit annointed Him When He came in water at His Baptisme the Spirit was there came down in the shape of a Dove rested abode on Him When He came in blood at His Passion there too Ioh 1.32 It was the aeternall Spirit of GOD by which He offered Himselfe without spott unto God Heb. 9.4 So the most fit that can be to beare witnesse to all Praeseas interfuit vidit audevit was present heard and saw was acquainted with all that passed none can speake to the point so well as He. The Spirit is a witnesse is true every way But why is it said The Spirit the câ—â—efe witnâ—ssâ— It is the Spirit that beareth witnâ—sse seeing they both water and bloud beare it too it is water it is blood that beare witnesse also They indeed are witnesâ—es but it is the Spirit He it is that is the principall witnesse and principally to be regarded before the rest Heere he comes in last but He is indeed first and so as first is placed at the eight verse where they are orderly reckoned up And good reason He is one of the three both above in heaven and beneath in â—arth third there above first heer beneath a witnesse in both Courts admitted ad jus testis in both for his speciall creditt in both the medius terminus as it were between heaven and earth between God and man Besides it is sayd It is He He it is that bâ—areth witnesse For it is neither of the other will doe us any good without him the whole weight lieth upon him Not the water without the Spirit it is but nudum egenum clementum â—al 4.9 Ioh. 6. â—3 Not the bloud without the Spirit no more then the flâ—sh without the Spirit non prodest quicquam as said He whose the flâ—sh and bloud was CHRIST himselfe Will you see a proof without it CHRIST came to Simon Magus in water Act. 18 1â— Mat. 26. he was baptized CHRIST came to Iudas in bloud he was a communicant but Spirit there came none to testifie they were both never the better The better nay the worse Simon perished in the gall of bitternesse Iudas bibit mortem de fonte vitae Act 8 2â— from the cup of blessing drank downe his owne bane All for want of Et spiritus est So is it 1. Cor. 10 1â— with the word and with eny meanes els Ioh. 4.14 Ioh. 6.17 But let the testimonie of the Spirit come the water becomes a well springing up to aeternitie the flesh and blood meat that perisheth not but endureth to life everlasting And even in nature we see this Water if it be not aqua viva have not a spiâ—it to move it and make it runâ—e it stands and putrifies and bloud if no spirit in it it congeales and growes corrupt and foule as the bloud of a dead man The spirit helpeth this and upon good reason doth it For CHRIST being conceived by the Spirit it was most meet all of Christ should be conceived the same way That which conceived him should impregnate His water should animate His bloud should give the vivificat the life and vigor to them both It is the Spirit then that giveth the witnesse Now in a Witnesse above all it is required he be true the Spirit is so trâ—e as he is the Truth it selfe 2 The truth of His witnesse Ioh. 14.6 The Spirit the truth Why CHRIST saith of Himselfe I am the truth All the better for Verum vero cònsonat one truth will well sort with will uphold will make proofe one of another as these two doe prove either other reciprocally The Spirit CHRIST 's proofe CHRIST the Spirit 's CHRIST the Spirit 's Every spirit that confesseth not CHRIST is not the true spirit The Spirit CHRIST'S 1. Ioh. 4.3 CHRIST if He have not the Teste of the Spirit is not the true CHRIST Alwaies the Truth is the best witnesse And if He be the Truth on His teste you may beare your selfe Not so on water or bloud without Him they may well deceive us and be falsa and fallacia as wanting the Truth if He if the Spirit be wanting That truth to be knowen It will then much concâ—rne us to be sure the Spirit on whose testimonie we are thus wholy to relye that that spirit be the truth And it is the maine point of all to be hable to discerne the Spirit that is the truth because as there is a Spirit of truth so is there a Spirit of error abroad in the world 1. Ioh. 4.6 2. Câ—r 11.4 yea many such Spirits and the Apostle who tells us of altum IESVM in the same verse tells us of alium Spiritum too We be then to trie which spirit is the truth that so the spirit on whose witnesâ—e we rest our selves be the truth How take we notice of the Spirit How knew they the Angel was come downe into the poole of Bethesda but by the stirring and moving of the water By His spirituall motions Ioh. 5.8 So by stirring up in us spirituall motions holy purposes and desires is the Spirit 's comming knowen Specially if they doe not vanish againe For if they doe then was it some other flatuous matter which will quiver in the veines unskilfull people call it the life-bloud but the Spirit it was not The Spirit 's motion the pulse is not for a while and then ceaseth but is perpetuall holds as long as life holds though intermittent sometime for some little space Yet hold we it not safe to lay overmuch weight upon good motions which may come of diverse causes By newnesse of life and of which good motions there are as many in hell as in heaven The surest way is to lay it on that our SAVIOVR and His Apostles so often lay it Ioh 6.63 2. Cor. 3.6 that is on Spiritus vivificat The life is ever the best indicant signe of the Spirit Novum supervenisse Spiritum nova vitae ratio demonstrat that a new Spirit is come a new course of life is the best demonstration The notes of that life Ioh. â— 8 2 Tim. 4.1 1. Cor. 1â— 11 1 Breath Now life is best knowen by vitall actions Three the Scripture counteth 1 Spiritus ubi vult spirat by breath 2 Spiritus manifestè loquitur by speech 3 Omnia haec operatur unus idemque Spiritus by the worke these three 1 The neerest and most proper note
serveth for a stirrup to mount us aloft in our own conceipts For where each of the former hath as it were his owne circuite as Wisdome ruleth in Counsaile Manhood in the Field Law in the Iudgement seat Divinitie in the Pulpitt Learning in the Schooles and Eloquence in Perswasion onely Riches ruleth without limitation Riches ruleth with them all ruleth them all and over-ruleth them all his Circuit is the whole world For which cause some think when he saith Charge the rich he presently addeth of this world because this world standeth altogether at the devotion of Riches and he may do what he wil in this world that is rich in this world So said the Wiseman long agoe Pecuniae obediunt omnia all things answer Money Money mastereth all things they all answer at his call Eccles 10.19 and they all obey at his commandement Let us go lightly over them al you shall see that they all els have their severall predicaments to bound them and that Riches is onely the transcendent of this world Wisdome ruleth in Counsaile so do Riches for we see Ezra 4.5 in the Court of the great King Artaxerxes there were Counsailors whose wisdome was to be commanded by riches even to hinder a publique benefit the building of the Temple Manhood ruleth in the warre so do riches Experience teacheth us it is so It is said it was they that wan Deventer and that it was they and none but they that drave the Switzers out of France and that without stroke strooken Law governeth in the Seat of Iustice so do Riches and oftentimes they turne justice it selfe into wormewood by a corrupt Sentence but more often doth it turne Iustice into vineger by long standing and infinite delayes yer Sentence will come forth Divinitie ruleth in the Church and Pulpit so do Riches For with a sett of silver peeces saith Augustine they brought Concionatorem mundi the Preacher of the world IESVS CHRIST to the Barre and the Disciple is not above his Master Learning ruleth in the Schooles so do Riches And indeed there Money setteth us all to schoole For to say the truth Riches have so ordered the matter there as Learning is now but the Vsher Money he is the Master the Chaire it self and the disposing of the Chaire is his too Eloquence ruleth in perswasion and so do Riches when Tertullus had laboured a goodly flowing oration against Paul Foelix looked that another Acts 24.27 a greater Orator should have spoken for him namely that Something should have been given him and if that Orator had spoken his short pithy sentence Tantum dabo Tertullus his oration had been cleane dasht Tantum dabo is a strange peece of Rhetorique Devise as cunningly pen as curiously as you can it overthrowes all Tantùm valent quatuor syllabae sâ—ch force is there in foure syllables Though indeed some think it being so unreasonable short as it is but two words that it cannot be the Rhetorique of it that worketh these strange effects but that there is some sorcerie or witchcraft in them in Tantum 〈◊〉 And surely a great Sorcerer Simon Magus used them to Peter and it may well be so for all estates are shrewdly bewitched by them I must end Acts 8 1â— for it is a world to thinke and tell what the â—iâ—h of the world may do in the world So then â—iâ—hes seeing they may do so much it is no marvell though they be much sort by Et divites cum habeant quae magni fiunt ab omnibus quid mirum si ab omnibus ipsi magnifiant cum magnifiant ab omnibus quid mirum si à se Rich men having that which is much sett by no marvell though of all men they be much sett by and if all other men sett much by them no marvell if they sett much by themselves and to sett much by a mans selfe that is to be high-minded It is our owne Proverb in our owne tongue Arriseth our good so riseth our blood And Saint Augustine saith that Each fruit by kind hath his worme breeding in it as the Peare his the Nutt his and the Beane hiâ— So Riches have their worme Et vermis divitiarum Superbia and the worme of riches is Pride Wherof we see a plaine proofe in Saul Who while he was in a poore estate that his boy he could not make five pence between them was as the Scripture saith 1. Sam 9.21 low in his owne eyes after when the wealth and pleasant things of Israël were his he grew so sterne as he forgatt himselfe his friends and GOD too and at every word that liked him not was ready to runne David Ionathan and every one through with his javeline It is very certaine where riches are there is great danger of pride I desire you to thinke there is so and not to putt me to justifie GOD'S wisedome heerein in perswading and proving that this charge is needfull for you that be rich Psal. 62.10 that it was needfull for the Prophet to preach under the Law If riches encrease sett not your heart on the top of them Let not that rise as they rise Nor for the other Prophet Pro. 30.9 Give me not riches lest I wax proud Nor for the Apostle Paul under the Gospell to say Charge them that be rich in this world that they be not high-minded I beseech you Honour GOD and ease me so much as to thinke there was high cause it should be in charge and that if a more principall sinne had been reigning in the rich this sinne should not have had the principall place as it hath How then what are you hable to charge any heere will some say It is not the manner of our Court nor of any Court that I know To us it belongeth onely to deliver the Charge and to exhort that if none be proud none would be and if any be they would be lesse and if any be not humble they would be and if any be humble they would be more You that are the Court your part is to enquire and to present and to endite and that every one in his owne conscience as in the presence of GOD unto Him to approve your innocencie or of Him to sue for your pardon You find none you will say I would to GOD you might not When a Iudge at an Assize giveth his charge concerning treason and such like offenses I dare say he would with all his heart that his charge might be in vaine rather then any Traitor or Offendor should be found A Physitian when he hath tempered and prepared his potion if there be in him the heart of a true Physitian desireth I know that the potion might be cast downe the kennell so that the patient might recover without it So truly it is the desire of my heart CHRIST he knoweth that this charge may not find one man guilty amongst all these hearers amongst so many men not one
Chrysostome Ad Hebr. Hom. Hoc est exemplar illius c. And Thomas Aquinas giving the reason of the diverse Names given to this Sacrament saith that it hath a triple signification 1. Respectu praeteriti one in respect of the Time past inasmuch as it is commemorative of the LORD 's Passion which is called a true sacrifice and according to this it is called a sacrifice 2. Respectu praesentis in respect of the present that is of the Vnitie of the Church unto which men are gathered by this Sacrament and according to this it is named a Communion or Synaxis because by it we communicate with CHRIST and are partakers of his Flesh and Deity 3. Respectu futuri in respect of that which is to come inasmuch as this Sacrament is prefigurative of the fruition of GOD which shal be in heaven and accordingly it is called viaticum because it heer furnisheth us in the way that leades us thither Againe it is called the Eucharist that is bona gratiae the good grace because â—ternall life is the grace of God Rom. VI. or els because it really conteines CHRIST who is full of grace It is also called Metalepsis or Assumptio because by it we assume the Deite of the Sonne All this Part. III. Q. LXXIII Artic. IIII. In corpore And in his Answer ad III m. he addeth That this Sacrament is called a Sacrifice inasmuch as it doth â—epresent the Passion of Christ it is likewise called Hostia an Host inasmuch as it conteyneth Christ himself who is Hostia salutaris Ephes. V. Heer is a Representative or Commemorative and Participated Sacrifice of the Passion oâ— Christ the True sacrifice that is past and heer is an Eucharisticall sacrifice but for any Extâ—â—nall Proper sacrifice especially as sacrifice doth signifie the Action of sacrificing heer is not one word And theâ—fore this is a new conceipt of later men since Thoâ—aâ— his time unknowne â—o him and a meer Novellisme And the Cure is as bad as the Diseaâ—e Though Thomas gives no other reasons why it is called a sacrifice yet say they Thomas denieth it not For that is plainly to confesse that this is but a patch added to Antiquitie And yet when he saith it is a Representative or Commemorative Sacrifice respectu praeteriti in respect of that which is past that is the Passion of Christ which was the true Sacrifice he doth deny by consequent that it is the true sacrifice it selfe which is past And if Christ be sacrificed daily in the Eucharist according to the Action of sacrifice and it be one and the same sacrifice offered by Christ on the Crosse and the Priest at the Altar then can it not be a Representation of that sacrifice which is past because it is one and the same sacrifice and Action present Therefore Saint Paul proceeds in the XV. Verse by him therefore let us offer the sacrifice of praise to GOD continually that is the fruit of our lipps giving thanks to his Name Let us offer up to GOD Christians then have an offering and let us offer up to GOD continually this is the ground of the daily Sacrifice of Christians that answereth to the daily sacrifice of the Iewes And this Sacrifice of praise and thanks may well be understood the Eucharist in which we chiefly praise and thank GOD for tâ—is his chief and great blessing of our Redemption And this and all other Sacrifices of the Church externall or spirituall must be offred up and accepted per Ipsum in by and through Christ. S Paul saith not Ipsum offeramus Let us offer him that is Christ but let us offer and sacrifice per Ipsum by him in whom onely we and our sacrifices are accepted And Rom. XII.I. Offerte corpora Offer your bodies living sacrifices holy and acceptable to God which is your reasonable service It is not Corpora sine Ammis not bodies without soules For in them without soules there is no life no holinesse no accepting and this is mans reasonable service all els is without reason And Saint Peter the first Pope as they reckon him who I am assured had infallibility saith I. Pet. II.V. Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall Sacrifices acceptable to GOD Per Iesum Christum by Iesus Christ. And Saint Iames Chap. I. Ver. XVIII tells us that to this end GOD begat us by his word of truth that we might be primitiae creaturarum not offer to GOD the first fruits of our fields or cattle but that we might offer up our selves as first fruits to GOD. So all the Offerings of the Church are the Church it self and Christ the Head offered corpus naturaâ—e his naturall Body his soule and flesh for a sacrifice for the ransome and price of our sinn thereby purchasing eternall redemption Heb. X.XII. and by this one offering he perfected for ever them that are sanctified Verse XIII Neither doth Christ there that is in heaven where he now appeares in the presence of GOD offer often or any more for us but this once there is appearing but no offring And the Apostle gives the reason of it For then he must have often suffered since the foundation of the world Heb. IX 24.25.26 He appeares in heaven as our High Priest and makes intercession for us but he offers his naturall body no more but once because he suffers but once No offering of Christ by Saint Paul's rule without the suffering of Christ the Priest cannot offer Christ's naturall bodie without the suffering of Christ's naturall bodie So likewise the Church which is Christ's mysticall bodie offers not Christ's naturall bodie it hath no power to offer the naturall bodie which is proper to Christ onely Pono animam nemo tollit not the Church nor they that are not the Church And there is no such thing in Scripture nor I presume can easily be shewed out of any of the probable and undoubted Fathers but the Church offers corpus mysticum Christ's mysticall bodie that is it self to GOD in her daily Sacrifice First all sacrifice is proper due only to God Be men never so venerable never so worshipfull yea adorandi to be adored also yet no man ever offered sacrifice to any unlesse he knew him or thought him or feigned him to be a God Saint Aug de Civ Dei l 10. c 4. Et cont Faust. l. 20.21 True Angels would never accept Sacrifice wicked Angels only sought it because they also affected to be deified In which respect never any Priest at the Altar even super corpus Martyris over the bodie or sepulcher of any Martyr prayed thus Offero tibi Sacrificium Petre Paule Cypriane I offer sacrifice to Thee ô Saint Peter Saint Paul or Saint Cyprian All celebrities towards them whether praises to GOD for their victories or Exhortations to their imitation are onely Ornamenta memoriarum the Ornaments of their memories not Sâ—cra noâ—