XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached before the KING'S MAIESTIE, AT GREEN∣VVICH, on the XIX. of May A.D. MDCXVI, being WHIT-SVNDAY.

IOAN. CHAP. XX. VER. XXII.

Haec cum dixisset, insufflavit; & dixit eis: Accipite SPIRITVM SANCTVM.

And, when He had said that, He breathed on them; and said unto them: Receive the HOLY GHOST.

EVER, as upon this day, somewhat we are to speake of the HOLY GHOST, and of His comming. And this also, heere, is a comming of the HOLY GHOST. And, not a comming on∣ly, but a comming in a Type, or forme, by the sense to be perceived. And so, suits well with the comming of this Day. For so, this Day He came.

Three such commings there were in all. Once did our Saviour receive the HOLY GHOST, and twise did He give it. Give it, on earth, in the Text; and after, from heaven, on the day. So, three in all. At CHRIST's baptisme, it came upon Him,* 1.1 in the shape of a Dove (Luk. III.) At this Feast, it came upon His Apostles, in the likenesse of tongues of fire (Act. II.) And heere now, in this, comes breath-wise; ha∣ving breath for the Symbolum to represent it. The tongues have beene heard speake: The Dove hath had his flight: And now, this third of breath falleth to be trea∣ted of.

It is the middle (this) of the three. That of Baptisme went before it: That, serves to make Christians. This of breath comes after it: This, serves to make them (as I may say) Christian-makers: such, whose ministerie CHRIST would use, to make Chri∣stians:

make them, and keepe them: make them so, by baptisme; and keepe them so, by the power of the keyes, heere given them (in the next words) for the remission of sinnes.* 1.2

And, as it followes well after that of baptisme; So it goes well before the other of tongues. For, first there must be breath, before there be tongues, wherewith the speech is to be framed. The tongues but fashion the breath into certaine sounds, which with∣out breath they cannot, and when that failes, their office is at an end. So, first breath; then, tongues. And another reason yet. It is said in the VII. Chapter,* 1.3 the Spirit was not to be given them till CHRIST was glorified: and glorified He was in part, at his Resur∣rection. Then therefore given in part, as heere we see. But much more glorious, after by his Ascension: Given therefore then, in fuller measure. Heere, but a breath; there, a mightie winde. Heere, but afflatus, breathed in; there, effusus powred out. The Spi∣rit proceeding gradually. For, by degrees they were brought on, went through them all, all three. Baptized, and so made Christians; breathed into, and so made what we are; had the tongues sitt on them, and so made Apostles properly so called.

But three things may be said of this heere. 1. That, of all the three commings (first) it is the most proper. For, most kindly it is for the Spirit, to be inspired; to come, per modum spirationis, in manner of breath: Inasmuch as it hath the name à spirando; and is (indeed) it selfe, flamen the very breath (as it were) proceeding à Patre Filio{que}. So, one breath by another.

2. Then, the most eff••ctuall it is. For, in both the other (the Dove, and the tongues) the Spirit did but come, but light upon them. In this, it comes (not upon them, but) even into them, intrinsecally. It is insufflavit, it went into their inward parts; and so made them indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men inspired by GOD, and that within.

3. And last, it is of the greatest use. Both the other were but for once, Baptisme, but once for every one: the tongues but once, for all. This is toties quoties; so oft as we sinne (and that is oft enough) we need it: look how oft that, so oft have we use of this breath heere breathed (as the next verse sheweth) for peccata remiseritis, the remission of sinnes.

Now, what is here to doe, what businesse is in hand, we cannot but know,* 1.4 if ever we have beene at the giving of Holy Orders. For, by these words are they given, Receive the Holy Ghost: whose sinnes ye remit &c. Were, to them; and are, to us, even to this day, by these and by no other words. Which words, had not the Church of Rome reteined in their Ordinations, it might well have beene doubted (for all their Accipe po∣testatem sacrificandi pro vivis & mortuis) whither they had eny Priests at all, or no. But, as GOD would, they reteined them, and so saved themselves. For, these are the very operative words, for the conferring this power, for the performing this act.

Which act is heere performed, somewhat after the manner of a Sacrament. For, heer is an outward Caeremonie (of breathing) instar elementi; and heere is a Word comming to it, receive ye the Holy Ghost. That some have therefore yielded to give that name or title to Holy Orders. As (indeed) the word [Sacrament] hath beene sometime drawne out wider, and so Orders taken in: and other some, plucked in narrower, and so they left out; as it hath pleased both the old and the later Writers. And, if the grace heere given had beene gratum faciens (as, in a Sacrament, it should:) and not (as it is) gratis data, but in office or function: And againe, if the outward Cae∣remonie of breathing had not beene changed (as it hath plainely) it had been somwhat. But, being changed after into laying on of hands, it may well be questioned. For we all agree, there is no Sacrament but of CHRIST's owne institution: And that, nei∣ther matter nor forme, He hath instituted, may be changed.

Yet, two parts there be evidently: ¹ insufflavit, and ² dixit: ¹ He breathed,* 1.5 and ³ He said. Of these two then, first joyntly, and then severally. From them jointly, two [unspec I] points. Of the God-head of our SAVIOVR first: and then, of the proceeding of the Holy Ghost from Him.

[unspec II] Then severally. First insufflavit: And in it, three points: 1. Of the breath, and the symbolizing of it with the Holy Ghost. 2. Secondly, of the parties: ² He that breathed, CHRIST: ^b They, that breathed into, the Apostles. 3. And last, of the act it selfe: ^a sufflavit, breathing, ^b insufflavit, breathing into them. After of dixit, the Word said: ¹ Accipite, of the receiving. ² Then, of the thing received, which is ^a Spiritum, the Spirit. ^b And not every, or eny spirit, but Sanctum, the Holy Ghost. ^c And (be∣cause, that may be received many waies) which way of them, it is heere re∣ceived.

* 1.6WE proceed first jointly out of both, and begin with matter of faith. Two Articles of it. ¹ The God-head of CHRIST; ² the P••oceeding of the Holy Ghost from the second Person.

* 1.7The first, rising out of the two maine parts: For, as insufflavit argues His Man∣hood: So, dixit doth His God-head; His saying, Receive the Holy Ghost: For, haec vox hominem non sonat: No man, of himselfe, can so say. Verus Homo, qui spira••e; True Man, by His breathing. Verus Deus, qui Spiritum donare: True GOD, by his bidding them take, and so giving them the Holy Ghost. To give that gift, to breath such a breath, is beyond the power of men, or Angels: Is more, then any can do, save GOD onely.

For, that We say them also, in our Ordering; the case is farre different. We say them not, as in our owne, but as in His person. We bid them, from Him receive it; not, from our selves. This point will againe fall in afterwards.

* 1.8Next, we argue for the Holy Ghost's proceeding from Him; and that evidently. For, as He gave of His breath: so did He, of the Spirit. The breath, from His Humanitie: the Spirit from His D••itie. The breath into their bodies: the Spirit, into their soules. The outward act teaches visibly without, what is invisibly done within.

Thrise was the Holy Ghost sent, and in three formes, ¹ of a Dove: ² of brea••h: ³ of Cloven Tongues. From the Father, as a Dove; From the Sonne, as Breath; From both, as Cloven Tongues. The very cleft shewing, they came, from two. At CHRIST's bap∣tisme,* 1.9 the Father sent Him from heaven, in shape of a Dove. So, from the Father He proceedeth. After (at His rising heere) CHRIST, by a breath, sends Him into the Apostles. So, from the Sonne He proceedeth. After, being receive•• up into the glo∣rie of his Father, He, together with the Father, the Father and He both, sent Him this day downe,* 1.10 in tongues of fire. So, from both, He proceedeth. Proceeding from the Fa∣ther, totidem verbis (Chap. 15.26.) And proceeding (heere) from the So••ne, ad oculum, really. Not, in words onely: we may beleeve our eyes: we see Him so to proceed. Enough, to cleere the point, à patre filioque.

* 1.11This proceeding, as it holds each other where, so specially, in this of quorum remise∣ritis, the remission of sinnes, For which, it is heere given. For, in that, of all other, the Holy Ghost proceeds from CHRIST, most properly. For, inasmuch as the r••mis••ion of sinnes came from and by CHRIST, very meet it was, He should have the dispen∣sing of his owne benefit, and the Remitter of sinnes proceed from Him also. One, by the blood out of his veines; The other, by the Spirit out of his arteries; and He, as bleed the one, so breath the other. He, that should seale the acquittance, from Him that laid downe the money. That (howsoever in other respects, in this sure) from Him and none but Him, the Holy Ghost to proceed.

Proceed: and proceed by way of Breath, rather then eny other way: that, to be the caeremonie, or symbolum of it.

I proceed now to the second Combination, of breath, and the HOLY GHOST.* 1.12 It is required in a signe, that choise be made of such a one (as neere as may be) as may best suit and serve, to expresse that, is conferrd by it. Now, no earthly thing comes so neere, hath such alliance, is so like, so proper for it, as the breath. (I make two stands of it:) ¹ Breath and the Spirit: ² CHRIST's breath and the Holy Spirit.

First, breath is aire; and aire,* 1.13 the most subtle and (as I may say) the most bodilesse bodie that is; approching neerest to the nature of a spirit, which is quite devoyd of all corporeitie. So, in that, it suits well.

But, we waive all, save onely the two peculiars of the HOLY GHOST, set down in the Nicene Creed. ¹ One, the Lord and Giver of life; ² the other, who spake by the Prophets.

For first, the Spirit giveth life: and breath is the immediate next meanes subordi∣nate to the Spirit, for the giving it: for the giving it, and for the keeping it, both. Gi∣ving; at the first, GOD breathed into Adam, spiraculum vitae,* 1.14 and streight factus ••st in animam viventem, he became a living soule. Keeping; for, if the breath goe away, away goes the life too: both come, both goe together.

And as the Spirit it is, that quickneth: so, it is the Spirit, that speaketh, evidently.* 1.15 Dead men be dumb, all. And, the same breath, that is organum vitae, is organum vo∣cis, too. That, we live by, we speake by also. For, what is the voice, but verbum spi∣ritu vestitum, the inward word (or conc••••t) clothed with breath or ayre, and so presented to the sense of hearing? So, vehiculum spiritûs it is, in both.

And, as the Breath, and the Spirit: So CHRIST's breath, and the Holy Spirit. Accipite Spiritum gives to man the life of nature: Accipite Spiritum Sanctum gives to the Christian man the life of grace.

And the speech of grace too. For, this breath of CHRIST was it, by which the cleven tongues (after) had their utterance. He spake by the Prophets: and the Apo∣stles, they were but as Trumpets, or Pneumatica, Wind-instruments; they were to be win∣ded. Without breath they could not; no breath on earth hable so to wind, that their sound might goe into all lands, be heard to the uttermost parts of the earth.* 1.16 None but CHRIST's, so farre; So, that was to be given them. This breath hath in it (you see) to make a good Symbole for the Spirit: And CHRIST's b••eath, for the Holy Spirit.

It may be, at large, all this: but, how, for the purpose, it is heere given for (remis∣sion of sinnes?) What hath breath to do with sinne? Not nothing. For, if you be ad∣vised, per afflatum spiritús nequam it came; by an evill brea••h: and per afflatum Spi∣ritus Sancti, it must be had away. The breathing, the pestilent breath of the Serpent, that blew upon our first parents, infected, poysoned them at the first: CHRIST's breath entring, cures it: and (as ever His manner is) by the same way it was taken, cures it: breath, by Breath.

For the better conceiving of the manner, how, Yee may call to minde that the Scriptures speake of sinne sometime, as of a frost: otherwhile, as of a mist,* 1.17 or fogg that men are lost in, to be dissolved, and so blowen away. For, as there be two proceedings in the wind, and according to them, two powers (observed by Elihu,* 1.18 Iob. 37.) forth of the South, a wind to melt and dissolve: out of the North, a wind to dispell and drive away. And, as in the wind of our breath, there is flatus, a blast, which is a cooler, and which blowes away: and halitus, a breath, that is warme, and by the temperate, moist heat, dissolves: Answerable to these, there is in this breath of CHRIST, a double power conferred; and both, for the remission of sinnes: and that, in two senses, sett downe by Saint Iohn, ^• the one of Ne peccetis, astringent, to keepe men from sinn••, and so remessio peccandi: ² The other Si quis autem peccaverit, but if eny doe sinne,* 1.19 to loose men from it, and so remissio peccati. Shewing them the way, and ayding them with the meanes to cleere their conscience of it (being done;) remitting that is past, ma∣king that more remisse, that is to come: As it were to resolve the frost first, and

turne it into a vapour: and, after it is so, then to blow it away.

[unspec 1] And, other reasons there be assigned (why thus, in breath) apt and good: ¹ One, to shew the absolute necessitie, the great need we have, of this power; how evill we may be without it: As evill as we can be without our breath, so evill can we be without a meanes for remission of our sinnes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is Saint Basil. The Christian man he lives not by the aire that he breathes, more than he doth by it. Our owne breath not more needfull,* 1.20 then this breath of CHRIST's: His loving kindnesse in it, better then the life it selfe, and we no longer to draw our breath, then to give Him thanks for it. This for the necessitie.

[unspec 2] A second, to shew the qualitie; which is mild, of the same temper, the breath is. No spiritus protellae (which some would thinke perhaps, more meet) to carrie all before it. They know not the Holy Ghost, that so thinke: they remember not the Dove. Violence, in this worke, He could never skill of; His course hath ever beene otherwise. And, not His onely, but theirs, whom He proceeds from.

* 1.21Let them but goe to Elia's vision and informe themselves of this point. There came first a boisterous whirle-wind (such a one, as they wish for) but no GOD there. After it, a ratling earth-quake: And after it, crackling flashes of fire: GOD was in none of them all. Then came a soft still voice: There comes GOD. GOD was in it; and, by it, you may know where to finde Him.

And as GOD, so CHRIST: How comes He? He shall come downe like the dew into a fleece of wooll,* 1.22 and that is scarce to be heard. He, He shall not roar•• nor crie, nor his voice be heard out into the street.* 1.23 How unlike them, and their Novices, that will needs beare his Name!

And how the Holy Ghost comes heere, we see. None of all the three Persons, but in gentle milde manner.

It is against them (this) that take delight in these blustering Spirits, and thinke them the onely men; cannot skill of any other. No river they, but the great Euphra∣tes,* 1.24 that runnes with a huge noyse. The waters of Silo, run too soft for them. Well, the waters of Silo (though) the Prophets commend to us: and to them CHRIST sends us, and it is they,* 1.25 when all is done, whose streames shall make glad the Citie of GOD. This is sure, no spirituall grace is ever so truely wrought by these spirits, that take so on, till they be out of breath. The aire they beat, the heart they pierce not. The quiet calme breath shall doe it to better purpose,* 1.26 then these that crackle like tho••nes under a pott. This breath will thither, to the heart dir••ctly: and sinne, never so kindly dissolved, as by audivi vocem in silentio (that way.* 1.27) Tell me not of them mightie winde and the fir••; that, was for Apostles. We are none; three degrees lower. And that wind they used very seldome (though:) once or twise perhaps: but, this they used continual••y. I report me to their Acts, and to their Epistles. For, the wind comes but at times; but, the breath is continuall at all times. And this is sure, when the mightie wind and the fire came, it may be, Peter used it once or twise, and Saint Paul as oft: but, this of the breath, they used more, nay most of all, and by it did more good, then by the other.

For as for this, let it not trouble you, that it is but breath; and breath, but aire, and so (one would think) too ••eeble; (As indeed what feebler thing is there in man, then it?) the more feeble, the more fit to manifest His strength by. For, as weake in appearance as it is, by it were great things brought to passe. By this puffe of breath, was the World blowne round about. About came the Philosophers, the Orators, the Emperors. Away went the mists of error, downe went the Idols, and their Temples, before it.

* 1.28Which gives us a good passage from the Breath to the Breather, Him that is the Nominative case to insufflavit. For, we are not to looke to the breath altogether, but somwhat too, from whose mouth it comes, whose breath it is. And CHRIST's it is. He it is, that gives the vigor and vertue to it. The touch of His finger, the breath of His mouth, vertue goes from it, sinne cannot stand before it, it sends it going, blowes it away li••e a little dust.

Take this with you too. It is not CHRIST's breath, any breath of His,* 1.29 but His breath now, after His rising, and so His immortall breath. A mortall He had, which he breathed out, quando emisit Spiritum, when He gave up the Ghost upon the Crosse. All the while he was mortall, he held his breath. Till it was more then so, he breathed it not; till it had in it, the vigour and power of immortalitie: which neither sinne can endure, but scatters streight; nor the man of sinne, for he also shall be consumed with the breath of His mouth. Otherwise, unlesse it be this of Christ's,* 1.30 there is nothing in our breath to worke this effect: not in any mans, to thaw a frost, or to scatter a mist. The soyle of sinne is so baked on men, they so hard frozen in the dreggs of of it, our winde cannot dissolve it. Heare the Prophet, after he had beene long blowing at the sins of the people: The bellowes (saith he) ar•• burnt, the iron of them consumed, the Founder melts in vaine; for all his blowing, the drosse will not away (Ier. 6.29.) But I (saith God) let me take it in hand, let me but blow with my winde, and I scatter thy transgressions as a mist, and make thy sinnes like a morning clowd to vanish away. Turne we then to Him, whose divine power, whose immortall breath can doe it: doe it by himselfe, and if by himselfe, by others also, into whom he will inspire it; whom in that regard, the Prophet calleth GOD'S mouth, to separate the precious from the vile.* 1.31

Which being of His breath immortall, doth further shew, both that there is nothing in this power, but perteines rather to another life, then to this mortal of ours (even to that, which is the life of the world to come:) and that it shall never die (this power) but hold, as long as there is any sinne to be forgiven. Had it beene His mortall breath, we might have feared the failing, now it shall never faile, so long as there is any, to open his mouth to receive it. It is His immortall b••eath.

This for the Partie from whom. Now for in eos, those into whom it came.* 1.32 Much bound we are to our Blessed Saviour, for thus sending; and to the Holy Ghost for be∣ing thus sent, for seeing us furnished with a power, we so much stand in need of. For, sinning as we do, and even running our selves out of breath in it, and the wages of that being aeternall death: what case were we in, but for this br••ath? I see not how we should doe without it. To say therefore with them in the Gospell,* 1.33 Benedictus D••us qui dedit talem potestatem, Bless••d be GOD for s••nding such a pow••r,* 1.34 for sending it at all.

But then secondly, qui dedit tal••m potestatem hominibus, that he gave it to m••n.* 1.35 For, as the Sonne of man he gave it; and as man, to men he gave it; to the Sonnes of men upon earth, that we need not send up and downe and cast, Who shall go up to hea∣ven for us and fetch it thence. That if an Angell should come to us,* 1.36 as to Cornelius there did, he hath not this power to impart, he can but bid us send to Ioppa, for Pet••r.* 1.37 He hath it, men have it, Angels have it not.

In eos, is more yet: to men, and to such men, such simple men(for so they were,* 1.38 GOD wott) a full unfitt and indisposed matter to receive it. Idiotes (it is Saint Luke's word) men utterly unlearned: And of no spirit or courage at all (the breath but of a Damosell, quailed the b••st of them.) Probatur Deus per Apostolos (say the Schoolemen:* 1.39) if there were nothing els, his very Apostles were enough to prove him to be GOD. For O Lord our Saviour, how excellent is thy Name in all the world! Thou,* 1.40 that out of the mouthes of those that were little better th••n babes, hast ordeined thy praise, and s••illed thine enemies, and put them all to silence.

But, there is a worse matter then that. Not onely Simple;* 1.41 but (which is further of yet) sinfull men they were. Take their owne confessions. Saint Peter's: Goe forth from me ô Lord, for I am a sinfull man. Saint Paule's: Sinners, whereof I am the chiefest. S. Iam••'s: In many things we offend all; put himself in the number of them that offend many ••imes. S. Iohn's: If we (I for one) say we have no sinne (what then, we are proud, there is no humilitie? No; but) we are liers, and there is no truth in us. Even, to such, to 〈◊〉〈◊〉 this power given to forgive sinnes: to them, that for sinne, were in feare themselves to be condemned.

Nay (which is not lightly to be passed by) all this done, even at the very time,

when they were scarse crept out of their sinne, but three dayes before committed, in so wretchedly forsaking Him: and some, more then so, and after would scarse beleeve, He was risen, when they saw Him: that even then, did He thus breath on them, and made them, that He did. Now blessed be GOD, that at all gave such power to m••n, to such men, such simple, such sinfull men, insufflavit in eos. To secure us, be the men what they will, that have received it, No sinne of man, shall make the power of GOD of none effect. This, for in eos.

* 1.42To the Act now. It is first sufflavit, breathed; and that was, to keep correspondence with His Father at the first.a 1.43 By breathing into Adam, the Father gave the soule; the author of the life naturall: Ad idem exemplum, the Sonne (heer) by breathing gives the Holy Ghost, the Author of the life-spirituall, the same passage, and the same ceremo∣nie held by both.

But insufflavit is more; breathed it in, into them. This (in) shewes, it pertaines with∣in,b 1.44 to the inward parts, to the very conscience, this act. His breath goeth (saith Salo∣mon) ad interiora ventris,* 1.45 and His word with it (saith the Apostle) through, to the di∣vision of the soule and Spirit: Thither goeth this breath: and thither, is further then man can go. For, howsoever the acts and exercises of outward Iurisdiction may be disposable, and are disposed by humane authoritie: yet, this not so, of forum internum. Somwhat there is still that comes from CHRIST, and none but CHRIST; some∣what, that as it comes higher, so it goes deeper, then any earthly power whatsoever. This inward inspiring brings us to CHRIST's Deitie againe. The Kings of the Na∣tions, send they can, and give power they can, but inspire they cannot. Array whom they will (as Assuerus) with rich attire; arme them at all points, induere, in that sense; but not endue the soule with gifts and graces within, not arme their minds with valour and vertue; at leastwise, not with virtus ex alto: Onely GOD, whom He calls, He gives the inward talents to; and CHRIST, whom He sends, He sends His Spirit into. This argueth GOD plainly, and so CHRIST to be GOD.

Alwaies this insufflavit shewes, as wherewith He would do it (the Spirit;) so, what it is He would worke,* 1.46 worke upon, and renew. For, if we be renewed in the Spirit of our minds, the whole man wilbe so, streight upon it. There is no indication to that: for, the change of the whole man is a certaine signe, the Spirit is come into us. As of Saul, it is written, when the Spirit came into him, he was changed into quite another man; no more the same Saul, he was before: A new, another Saul then. Which holds, not onely in particular men, but even in the whole world. For, when this breath came into it, in interiora, it was cast into a new mold presently, and did even wonder at it selfe, how it was become Christian. For, the outward rigorous meanes of fire, imprisonment, of the whip, of the terrour of the Magistrate's sword: Pilate's Have not I power to crucifie thee,* 1.47 and power to loose thee? These daunt men, make them asto∣nished, make metum peccati, feare to commit the outward act of sinne. But, edium o∣portet peccandi, non metum facias, if sinne shall ever truly be left, it must come of hatred, not of feare. So, it goes away indeed. And there it is, sinne must be mett with; if ever it shall rightly be put away, the Spirit to be searched, and inward hearty compunc∣tion wrought there. And that is, by this breath of CHRIST, piercing thither or not at all. So much for the [in.]

And now to, et dixit. The words be three, the points according, three, too. ¹ Acci∣pite,* 1.48 it is to be received: ^• Spiritum, a Spirit it is, that is to be received: ³ Sanctum, and that Spirit is the Holy Ghost. ⁴ Whereto we add; the Holy Ghost after what manner; for there be more then one.

* 1.49Accipite, agrees well with breath. For, that is received, we open our mouthes and draw it in; our Systole, to meet with His Diastole.

For this Accipite: it is certaine, that at the breathing of this breath, the Spirit was gi∣ven. He gave them what He bad them take; He mocked them not. They received the Holy Ghost then, and (if ye will) really. Yet was not the substance of His breath transubstantiate into that of the Holy Ghost: None hath ever imagined that: yet said He truely Accipite Spiritum; and no lesse truely in another place, Accipite Corpus. Truly said by Him, and received by them, in both. And no more need, the bread should be changed into his bodie, in that; then, His breath into the Holy Ghost, in this: No, though it be a Sacrament (for, with them both are so) yet, as all confesse, both truely said, truely given, and truely received, and in the same sense without eny difference at all. This for them.

For us, Accipite sheweth first, it comes from without; it growes not within us;* 1.50 a breath inspired, not a vapour ascending; not educta è, but inducta in. It is not medi∣tati sumus sicut aranea, we spinne it not out of our selves, as the spider doth her webb. It is not concipite, but accipite: Receive it we do; Conceive it we doe not. It were too fond to conceive (seeing our breath is made of aire, and that is without us) that the Spirit should be made of eny thing that is within us.

We say againe: it is Accipite, not assumite. Assumit, qui nemine dante accipit,* 1.51 He assumes, that takes that, is not given. But, nemo assumit honorem hunc, This honor no man takes unto him, or upon him, till it be given him. As, quod accipitur non habetur, in the last; So, quod accipitur, datur, in this. And both these are against the Voluntaries of our Age, with their taken-on Callings. That have no mitto vos; unsent, set out of themselves. No accipite, no receiving; take it up of their owne accords, make them∣selves what they are: Sprinkle their owne heads with water; lay their owne hands on their owne heads; and so take that to them, which none ever gave them. They be hypostles: (So doth Saint Paul well terme them as it were the mock-Apostles:) And the terme comes home to them, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they be, Filij subtractionis right:* 1.52 work all to subtraction, to withdraw poore soules, to make them forsake the fellowship (as even then, the manner was.) This brand hath the Apostle set on them, that we might know them and avoid them.

We may be sure, CHRIST could have given the Spirit without eny caeremonie; held his breath, and yet sent the Spirit into them without eny more adoe: He would not: An outward caeremonie He would add; for, an outward calling He would have. For, if nothing outward had beene in His, we should have had nothing but Enthusiasts (as them we have notwithstanding:) But then we should have had no rule with them: All by divine revelation: Into that they resolve. For, Sending, breathing, lay∣ing on of hands have they none. But if they be of CHRIST, some must say mitto vos; sent by some; not runne of their owne heads. Some, say accipite; receive it, from some; not find it about themselves; have an outward calling, and an outward accipite, a testimonie of it. This for accipite.

Spiritum. A Spirit it is, that is to be received, and much is said in this word (Spirit:a 1.53) it stands as opposed to many. ¹ The Spirit and flesh (CHRIST, Ioh. 6.) ² The Spirit and the Letter. (Saint Paul. 2. Cor. 3.) ³ The Spirit and the Soule (Saint Iude.) ⁴ The Spirit and the minde (Ephes. 4.) ⁵ The Spirit and a habit. ⁶ The Spirit and a Sprite Spiritus and Spectrum. ⁷ The Spirit and Hero's Pneumatica, that is some artificiall mo∣tion or piece of worke with ginnes within it. To All these.

1. Not the flesh (saith our SAVIOVR:) and if not the flesh, not eny humor,* 1.54 for they are of the flesh: Neither they, nor their revelations profitt ought to this worke.

2. Not the Letter (saith Saint Paul:) not the huske or chaffe: we have too much of them every day. Quid paleae ad triticum, they rather take away life then give it:* 1.55 A handfull of good graine were better then ten load of such stuffe.

3. Nor animales Spiritum non habentes (saith Iude) men that have soules onely;* 1.56 and they serve them, but as Salt to keepe them, that they rot not. They to have no part or

fellowship in this businesse; meere naturall men; no Spirit in them at all. Somewhat there is to be in us, more then a naturall soule. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is one thing: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is another. Some inspiring needs; somewhat of Accipite.

* 1.574. Nay saith Saint Paul, Be ye renewed in the Spirit of your mindes. For, the minde is not all: Nor men to thinke so, if they once have got true positions, true Maxims in their mind, then all is well. If the Spirit be not also renewed, it is nothing.

* 1.585. The Spirit, not a habit gotten with practise, and lost againe with dis-use (as are the Arts▪ and morall vertues) against the Philosophers. For, though this be vertue, yet is it not virtus ex alto (this.) No habituall but a spirituall ver∣tue, this.

* 1.596. Spiritus, non spectrum: for, that is a flying Shadow voyd of action; doth nothing. But the Spirit, the first thing we read of it, it did hover and hatch and make fruitfull the waters,* 1.60 and fitt to bring forth something of substance.

* 1.617. And last (which is by Writers thought to be chiefly entended) CHRIST's Spirit, not Hero's Pneumatica; not with some spring or devise, though within yet from without; artificiall, not naturall: but the verie principium motus to be wit••in. Of our selves, to move: not wrought to it, by any gin or vice or skrew made by art: Els, we shall move but while we are wound up, for a certaine time till the plummets be at the ground, and then our motion will cease streight. All which (but th••se last spe∣cially) are against the automata, the spectra, the puppets of Religion, H••pocri••••••. With some spring within, their eyes are made to r••wle, and their lipp••s to wagg, and their brest to give a sobb: all is but Hero's Pneumatica, a vizor ••ot a very face;* 1.62 an outward shew of godlinesse, but no inward power of it at all. It is not Accipite Spiritum.

b 1.63Thirdly, I say it would be knowen further, what Spirit: For, Accipite it may be; somewhat they may have taken; it may be, a Spirit. But, whatsoever it is, it is not yet home, unlesse Sanctum come too. Sanctum it would be, if it be right. To be a man of Spirit (as we call them, that be active and stirring in the world) will not serve heere, if that be all. I have formerly told you, there is a Spiritum without Sanctum; Spirit and holy are two things. Two other Spirits there be besides: and they well accepted of, and in great request.* 1.64 ¹ One, which Saint Peter calls the private Spirit: ¹ The other, that Saint Paul calls the Spirit of the world: Which two will consort well together, for their owne turnes, and for some worldly end: but neither of them with this. For, they are opposed to the HOLY GHOST, both.

The private Spirit first. And are there not in the world somwhere, some such, as will receive none,* 1.65 admit of no hand no other HOLY GHOST but their owne ghost and the idoll of their owne conceipt, the vision of their owne heads, the motions of their owne spirits; and if you hit not on that, that is there in their hearts, reject it, be it what it will: that make their brests the Sanctuari••; that (in effect) say with the old I••••••a∣tist, Quod volumus Sanctum est, That, they will have holy, is holy, and nothing 〈◊〉〈◊〉 Men (as the Apostle speaks of them) causelesse puft up with their fleshly minde?* 1.66 His word is to be marked: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 heere: inflati, they; affla••i, th••se: They puffed up, these inspired. If it make to swell, then is it but wind; the ••pirit doth it not; inspirat, non inflat. The word is insufflavit: there is, in s••fflavit, a 〈◊〉〈◊〉 that beareth downeward and carries not up. So, Spiritum Sanctum, is not s••iritum suum.

* 1.67Nor Spiritus mundi is not Spiritus CHRISTI. Els doth Saint Paul wrong to oppose them. It is too sure, such a Spirit there is as the Spirit of the world: and that the greatest part of the world live and breath and move by it: and that it doth well som∣times, but without eny reference to GOD or CHRIST or HOLY GHOST. For, even the acts they doe of Religion; are out of worldly reasons and respects: He∣rods reason, Videns quia placeret populo; saw, the world would that way: Demetriu••'s rea∣son,* 1.68 Periclitatur portio nostra, It may prove dangerous to their worldly estate: The

〈◊〉〈◊〉▪ Oh sett forward that point of Divinitie; for then; all they have is ours.* 1.69 See 〈◊〉〈◊〉 no••, whence this winde, blowes, from what spirit this breath comes? from Spiritus mundi, plainely. And I know not how, but as if CHRIST's mouth were stopped, 〈◊〉〈◊〉 His breath like to ••••ile him, the world beginnes to fare, as if they had got a new mouth, to draw breath from; to governe the Church, as if Spiritus Praetorij would do things, better then Spiritus Sanctuarij, and mans law become the best meanes to teach the feare ••f GOD and to guide Religion by. In vaine then is all this act of CHRIST's; He might have kept His breath to himselfe. But, it will not so be. When all is done, the Spirit must come from the Word, and the Holy Ghost from CHRIST's mouth, that must doe this, governe the Church. Thither we must, for Sanctum; even to the Sanctuarie, and to no other place.

And, a certaine note it is (this) to discerne the Holy Spirit of GOD, from the Spi∣rit of what you will. From CHRIST it comes, if it be true: He breathes it. It can∣not but be true, if it come from Him, for He is the Truth. And as the Truth, so the Wise∣dome of GOD: that, if it savor of falshood, or follie, it came not from Him;* 1.70 He brea∣thed it not. But, His Breath shall not faile; shall ever be hable to serve His Church, with∣out all, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the private Spirit, and without all the additaments of Spiritus mundi. And if we gape after them, we make this Accipite more then needs: And if we doe so, I know not what shall become of us.

But the Holy Ghost may be received more waies then one. He hath many Spiramina: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in many manners, He comes: And multiformis gratia, He comes with.* 1.71 He and they carrie the name of their cause: and to receive them is to receive the Spirit. There is a gratum faciens, the saving grace of the Spirit, for one to save himselfe by, recei∣ved by each without respect to others: and there is a gratis data (what ever become of us) serving to save others by, without respect to our selves. And there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace of a holy Calling: For it is a grace, to be a conduit of grace eny way.* 1.72 All these; and all from one and the same Spirit.

That, was heere conferred, was not the saving grace of inward Sanctimonie: they were not breathed on, to that end. The Church to this day, gives this still in her Ordinations, but the saving grace the Church cannot give: none but GOD can give that. Nor, the gratis data it is not. That, came by the tongues, both the gift of speaking diverse languages, and the gift of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speaking wisely and to the purpose: And (we know) none is either the holier, or the learneder, by his Ordination.

Yet, a grace it is. For, the very Office it selfe is a grace: Mihi data est haec gratia (saith the Apostle in more pl••ces then one; and speakes of his Office and nothing els.* 1.73) The Apostleship was a grace, yet no saving grace. Els, should Iudas have beene saved. Cleerely then, it is the grace of their Calling (this) whereby they were sacred and made persons publique and their acts authenticall; and they enhabled to do somewhat about the remission of sinnes, that is not (of like availe) done by others, though perhaps more learned and vertuous then they, in that they have not the like mitto vos, nor the same Accipite that these have. To speake with the least: As the act of one, that is a publique Notarie, is of more validitie, then of another that is none, though (it may be) he writes a much fairer hand. And this (lo) was the grace heere, by breathing conferred to them: of Spiritum, a Spirituall; of Sanctum, an holy Calling: and derived from them to us, and from us to others, to the world's end.

B••t take heed, we sucke no error out of this word holy; No more then we doe out of the word annointed. When time was, it was shewed, the annointing was no inward holinesse, or hability to governe by, but the right of ruling onely. So, heere, it is no internall qualitie infused, but the grace onely of their Spirituall and Sacred function. Good it were, and much to be wished, they were holy and learned all; But if they be not, their Office holds good though. He that is a Sinner himselfe, may remitt sinnes for all that, and save

others he may, though himselfe be not saved? For, it was not propter se, he re∣ceived this power, to absolve himselfe; but (as the next word is) quorumcunque, eny others whosoever.

Some adoe we have to pl••cke this out: but out it must. For, an error it is, an old worne error of the Donatists: and but new dressed over by some fanaticall Spirits, in our d••ye••, that teach in corners. One, that is not himselfe inwardly holy, cannot be the meanes of holinesse to another. And where they dare too, that: One, that is not in state of grace, can have no right to eny pos∣session or place. For, they of right belong to none, but to the true children of GOD: that is, to none but to themselves.

Fond ignorant men! For, hath not the Church long since defined it po∣sitively, that the baptisme, Peter gave, was no better then that which Iudas: and exemplified it, that a seale of iron will give as perfect a stamp, as one of gold. That as the Carpenters that built the Arke, wherein Noe was saved, were themselves drowned in the flood: That as the water of baptisme, that sends the childe to heaven, is it selfe cast downe the kennell: Semblably is it with these: And they that by the Word, the Sacraments, the Keyes, are unto other the conduits of grace, to make them fructifie in all good workes; may well so be, though themselves remaine unfruitfull, as doe the pipes of wood or lead, that by transmitting the water, make the garden, to beare both herbes and flowers, though themselves never beare eny. And lett that content us, that what is heere received, for us it is received, that what is given them, is given them for us; and is given us, by them. Sever the Office, from the men: leave the men to GOD, to whom they stand or fall: let the Ordinance of GOD stand fast. This breath, though not into them for themselves, yet goeth into and through every act of their Office or ministerie, and by them conveigheth His Saving grace into us all.

But, lest we grow discontent, that some doe receive it, and that we all doe not so (For, this being the Feast of the HOLY GHOST, and of receiving it, it may grieve eny of us, to goe his way and not receive it:) I will shew, it is not so. For, though as this breath, we cannot all; and, as the fierie Tongues, much lesse: (These are but for some sett persons:) yet I will shew you a way, how to say Accipite Spiritum to all, and how all may receive it.

* 1.74And that is by Accipite corpus meum. For, Accipite corpus, upon the mater, is Accipite Spiritum, inasmuch as they two never part, not possible to sever them one minute. Thus, when or to whom we say Accipite corpus, we may safely say with the same breath, Accipite Spiritum; and as truely every way. For, that Bodie is never without this Spirit; he that receives the one, receives the other; He that, the bodie, together with it, the Spirit also.

And receiving it thus, it is to better purpose then heere in the Text it is. Better (I say) for us. For, in the Text it is received, for the good of others; whereas (heere) we shall receive it, for our owne good. Now, whither is the better remission of sinnes, to be hable to remitt to others, or to have our owne remitted? To have our owne, no doubt. And that is heere to be had. To the sta∣blishing of our hearts with grace, to the cleansing and quieting our consciences. Which spirituall grace we receive in this spirituall food, and are made to drinke (I will not say of the spirituall Rocke,* 1.75 but) of the spirituall Vine that followeth us, which Vine is CHRIST. To that then let us applie our selves. Both are received, both are holy, both co-operate to the remission of sinnes. The bodie, Matt. 26. The Spirit heere evidently.* 1.76 And there is no better way of celebra∣ting the Feast of the receiving the HOLY GHOST, then so to doe, with recei∣ving the same body that came of it at his birth, and that came from it now at his ri∣sing againe.

And so receiving it, He that breathed, and He that was breathed, both of them vouchsafe to breath into those holy Mysteries a divine power and vertue; And make them to us the bread of life, and the cup of Salvation. GOD the Father also sending His blessing upon them; that they may be His blessed meanes of this thrise blessed effect. To whom all, three Persons, &c.

Notes

• * 1.1

  Luk. 3.22. Acts 2.3.
• * 1.2

  Verse 21.
• * 1.3

  Chap. 7.39.
• * 1.4

  The Summe.
• * 1.5

  The Division
• * 1.6

  I. Of the two parts jointly.
• * 1.7

  ¹ The God-head of CHRIST: Dixit.
• * 1.8

  ² The Procee∣ding of the Ho∣ly Ghost.
• * 1.9

  Luk. 3.22.
• * 1.10

  Act. 2 3.
• * 1.11

  With Refe∣rence to quo∣rum remiseriti••.
• * 1.12

  II. Of the Parts severally.

  ¹ Of insuffla∣vit: The breath.
• * 1.13

  ¹ The symbo∣lizing of breat•• ••ith the Spirit.
• * 1.14

  Gen. 2 7.
• * 1.15

  ^• Of Christ's br••ath with t••e Holy Ghost.
• * 1.16

  Rom. 10.18.
• * 1.17

  Esay. 44.22.
• * 1.18

  Iob. 37.9.
• * 1.19

  1. Ioh. 2.1.
• * 1.20

  Psal. 63.3.
• * 1.21

  1. King. 19.11.12.
• * 1.22

  Psal 72.6.
• * 1.23

  Esay. 42.2.
• * 1.24

  Esay. 8.6.
• * 1.25

  Psal. 46.4.
• * 1.26

  Eccl 7.8.
• * 1.27

  Iob. 4.16.
• * 1.28

  2. Of the Partie. ¹ From whom: CHRIST.
• * 1.29

  Ch••ist aft•••• His re••urecti••n. Mat 27.••0.
• * 1.30

  2. Thes. 2.8.
• * 1.31

  I••r. 1•• 19.
• * 1.32

  ². 〈…〉〈…〉.
• * 1.33

  Ro••. 6 23.
• * 1.34

  〈◊〉〈◊〉 9.8.
• * 1.35

  ¹ To m••n.
• * 1.36

  R••m. 1••.6.
• * 1.37

  A••t 10 32.
• * 1.38

  ² In eos, t•• sim∣pl•• m••n.
• * 1.39

  Act 4.13.
• * 1.40

  Psal. 8.1.2.
• * 1.41

  ³ To s••nfull men.

  Luc 5.8. 1. Tim. 1.5. Iam. 3.2. 1. Iob. 1.8.
• * 1.42

  3. Of the Act.
• a 1.43

  Sufflavit.
• b 1.44

  Insufflavit.
• * 1.45

  Pro 18.8. Heb. 4.12.
• * 1.46

  Eph. 4.3.
• * 1.47

  Ioh. 19.2.
• * 1.48

  Et dixit.
• * 1.49

  1. Accipite:
• * 1.50

  ¹ Accipite not concipite. Psal. 90 9.
• * 1.51

  ² Accipite not assumite.

  Heb. 5.4.
• * 1.52

  Heb. 10.39.
• a 1.53

  Spiritum. The Spirit. Ioh 6.63. 2. Cor. 3.6. Iude 10. Ephes. 4.23.
• * 1.54

  ¹ Not the 〈◊〉〈◊〉
• * 1.55

  ² Not the ••etter Ier. 22.13.
• * 1.56

  ³ Not the soule.
• * 1.57

  ⁴ Not the mind.
• * 1.58

  ⁵ Not an habit.
• * 1.59

  ⁶ Not a Sprite.
• * 1.60

  Gen 1.2.
• * 1.61

  ⁷ Not Hero's Pneumatica.
• * 1.62

  2. T••m. 3.5.
• b 1.63

  Spiritum San∣ctum.
• * 1.64

  2. Pet. 1.20. 1. Cor 2.12.
• * 1.65

  ¹ Not Spiritum suum.
• * 1.66

  Col. 2.18.
• * 1.67

  ² Nor Spiritum mundi.
• * 1.68

  Acts 12.3.19.27.
• * 1.69

  Gen. 34.23.
• * 1.70

  Ioh. 14.6. 1. Cor. 1.3.
• * 1.71

  Which way it is received. 1. Pet. 4.10.
• * 1.72

  2. Cor. 8.4.
• * 1.73

  Eph. 2.7. &c.
• * 1.74

  Matt 26.26.
• * 1.75

  1. Cor. 10.4. Ioh. 15.5·
• * 1.76

  Mat. 26.28.