Sermon 18 February 1620 2, Sermon

Sermon 18 February 1620 2 · Sermon

p. 11. COR. 10. Verſ. 17.

Wee being many, are one bread, and one body: for we are all partakers of that one bread.

OTher entrance I need not make vntounto my ſpeech at this time, then that which the Apoſtle himſelfe preſenteth vntounto mee in the verſe next but one going before my Text: I ſpeake to wiſe men. The more vnwiſe might I deeme my ſelfe to be, who being ſo conſcious vntounto my ſelfe of my great weakeneſſe, durſt aduenture to diſcouer the ſame before ſo graue and iudicious an Auditory; but that this conſideration doth ſomewhat ſupport me, that no great blame can light herein vponupon mee, but ſome aſperſion thereof muſt reflect vponupon your ſelues, who happened to make ſo euill a choyce; the more facile I expect you to bee in a cauſe, wherein you your ſelues are ſome wayes intereſted.

p. 3The ſpeciall cauſe of your aſſembling at this time, is, firſt, that you who profeſſe the ſame truth, may ioyne in one body, and partake together of the ſame bleſſed Communion: and then, that ſuch as adhere vntounto falſe worſhip, may bee diſcouered and auoyded: You in your wiſedome diſcerning this holy Sacrament to bee, as it were, ignis probationis, which would both congregare homogenea, and ſegregare heterogenea, (as in Philoſophie wee vſe to ſpeake) both conioyne thoſe that be of the ſame, and diſ-ioyne ſuch as bee of a differing kinde and diſpoſition. And to this purpoſe hauehave I made choyce of this preſent Text: wherein the Apoſtle maketh our partaking of the Lords Table to bee a teſtimony, not onelyonly of the vnion and communion which wee hauehave betwixt our ſelues, and with our Head, (which he doth in the expreſſe words, which I hauehave read) but alſo of our diſ-vnion and ſeparation from all idolatrous worſhip: as appeareth by the application hereof vntounto his maine drift and intendment, laid downe in the 14. and 21. verſes.

The effect therfore of that which Saint Paul in expreſſe termes heere deliuereth, is the Communion of Saints: which conſiſteth of two parts; the fellowſhip which they hauehave with the Body, laid downe in the beginning; and the fellowſhip which they hauehave with the Head, laid downe in the end of the verſe: both which are thus explained by Saint Iohn: That which wee hauehave ſeene and heard, declare we vntounto you, that ye alſo may hauehave fellowſhip with vsus; and truly our fellowſhip is with p. 3the Father, and with his Sonne Ieſus Christ, 1. Ioh. 1.3. Let them therefore that walke in darkneſſe, brag as much as they liſt of their good-fellowſhip: this bleſſed Apoſtle aſſureth vsus, that ſuch onelyonly as doe walke in the light,1. Ioh. 1.6, 7.1 John 1:61 John 1:7 hauehave fellowſhip one with another; euen as they hauehave fellowſhip with God, and Ieſus Chriſt his Sonne, whoſe blood ſhall cleanſe them from all ſinne. And to what better company can a man come,Heb. 12.23, 24.Heb 12:23Heb 12:24 than to the generall Aſſembly, and Church of the firſt-borne which are inrolled in heauen, and to God the Iudge of all, and to the ſpirits of iuſt men made perfect, and to Ieſus the Mediator of the new Couenant, and to the blood of ſprinkling, which ſpeaketh better things then that of Abel? No fellowſhip (doubtleſſe) is comparable to this Communion of Saints.

To begin therefore with the firſt part thereof; as the Apoſtle in the third to the Galatians maketh our being baptized into Chriſt, Gal. 3.27, 28.Gal 3:27Gal 3:28to bee a teſtimony that wee are all one in Chriſt: ſo doth hee heere make our partaking of that one bread, to be an euidence that we alſo are all one bread, and one body in him. And to the ſame purpoſe, in the twelfth Chapter following, he propoundeth both our Baptiſme and our drinking of the Lords Cup, as ſeales of the ſpirituall coniunction of vsus all into one myſticall body.1. Cor. 12.12, 13.1 Cor 12:121 Cor 12:13 For as the body is one, (ſaith he) and hath many members, and all the members of that one body, being many, are one body: ſo alſo is Christ. For by one Spirit are we all baptized into one body, whether wee bee Iewes or Gentiles, whether we be bond or free: and hauehave been all made to drinke p. 4into one Spirit. Afterwards hee addeth, that wee are the body of Christ, and members in particular: and in another place alſo,Ibid. verſ. 27. that We being many, are one body in Christ, Rom. 12.5.Rom 12:5and eueryevery one members one of another.

Now the vſe which hee teacheth vsus to make of this wonderfull coniunction (whereby wee are made members of Chriſt, and members one of another) is two-fold: 1. That there ſhould be no ſchiſme in the body. 2. That the members ſhould hauehave the ſame care one for another, 1. Cor. 12.25. For preuenting of Schiſme, hee exhorteth vsus in the fourth to the Epheſians,Epheſ. 4.3-6.Eph 4:3–6 to keepe the vnity of the Spirit in the bond of peace: and to make this bond the firmer, hee putteth vsus in minde of one Body, one Spirit, one Hope, one Lord, one Faith, one Baptiſme, one God and Father of all, who is aboue all, and through all, and in vsus all: by this multiplication of vnities declaring vntounto vsus, that the knots whereby wee are tyed together, are both in number more, and of farre greater moment, then that matters of ſmaller conſequence ſhould diſſeuer vsus: and therefore that wee ſhould ſtand fast in one ſpirit, with one minde, ſtriuing together for the faith of the Goſpell, and in nothing terrified by our aduerſaries, Philip. chap. 1. verſ. 27, 28.

But howſoeuer God hath thus marſhalled his Church in a goodly order,Cant. 6.4.Song 6:4 terrible as an army with banners: yet, ſuch is the diſorder of our nature, that many for all this breake ranke, and the enemy laboureth to breed diuiſion in Gods Houſe, p. 5that ſo his Kingdome might not ſtand. Nay, often times it commeth to paſſe,Cant. 5.7.Song 5:7 that the Watchmen themſelues, who were appoynted for the ſafegarding of the Church, proue in this kinde to bee the ſmiters and wounders of her: and from among them who were purpoſely ordained in the Church, for the bringing of men**Veteres ſcripturas ſcrutans, inuenire non poſſum, ſcidiſſe Eccleſiam & de domo Dei populos ſeduxiſſe, praeter illos qui Sacerdotes à Deo poſiti fuerant & Prophetae. Hieron. into the vnity of the faith, and of the knowledge of the Son of God, ouen from among thoſe, ſome doe ariſe, that ſpeake peruerſe things, to draw away diſciples after them.

Thus wee finde in the Eccleſiaſticall Hiſtory,**Epheſ. 4 13. Act. 20.30.Eph 4:13Acts 20:30 that after the death of Iulian the Apoſtata, aaforeign. Sozo. men. lib. 6. hiſt. Eccleſiaſt. cap. 4.questions and diſputes concerning matters of doctrine were freſhly ſet afoot by thoſe who were ſet ouer the Churches. Wherupon Sozomen maketh this graue obſeruation: thatbbforeign. Ibid. the diſpoſition of men is ſuch, that when they are wronged by others, they are at agreement among themſelues; but when they are freed of euils from abroad, then they make inſurrections one against another. Which as we finde to be too true by the late experience of our neighbour Churches in the Low Countries: ſo are we to conſider with the Wiſe man,ccEccleſ. 3.15.Eccl 3:15 that What hath been, is now, and that which is to bee, hath already been: and bee not ſo inquiſitiue,ddEccleſ. 6.10.Eccl 6:10 why the former dayes were better then theſe? for wee doe not enquire wiſely concerning this. When like troubles were in the Church heretofore, Iſidorus Peluſiota, an ancient Father, moueth the queſtion,eeforeign. Jſidor. Peluſ lib. 4. epiſt. 133. What a man ſhould doe in this caſe? and maketh anſwere, that If it be poſsible, wee ſhould mend it, p. 6but if that may not bee, wee ſhould hold our peace.

The Apoſtles reſolution, I thinke, may giuegive ſufficient ſatisfaction in this poynt, to all that hauehave moderate and peaceable mindes.ffPhil. 3.15, 16.Phil 3:15Phil 3:16 If in any thing yee bee otherwiſe minded, God ſhall reueale euen this vntounto you: neuertheleſſe, whereto wee hauehave already attained, let vsus walke by the ſame rule, let vsus minde the ſame thing. It is not to bee looked for, that all good men ſhould agree in all things: neither is it fit that we ſhould (as our Aduerſaries doe) put the truth vntounto compromiſe, and to the ſaying of an Achitophel, whoſe counſell muſt bee accepted, as if a man had inquired at the Oracle of God. We all agree that the Scriptures of God are the perfect rule of our faith: wee all conſent in the maine grounds of Religion drawne from thence: wee all ſubſcribe to the articles of doctrine agreed vponupon in the Synode of the yeere 1562. for the auoyding of diuerſities of opinions, and the eſtabliſhing of conſent touching true Religion. Hitherto, by Gods mercy, hauehave wee already attained; thus farre therefore let vsus minde the ſame thing: let not eueryevery wanton wit be permitted to bring what fancies he liſt, into the Pulpit, and to diſturbe things that hauehave been well ordered.Rom. 16.17.Rom 16:17 I beſeech you, brethren (ſaith the Apoſtle) marke them which cauſe diuiſions and offences, contrary to the doctrine which yee hauehave learned, and auoid them.

If in ſome other things wee bee otherwiſe minded, than others of our brethren are; let vsus beare one with another, vntill God ſhall reueale p. 7the ſame thing vntounto vsus: and howſoeuer we may ſee cauſe why we ſhould diſſent from others in matter of opinion; yet let vsus remember, that that is no cauſe why wee ſhould breake the Kings peace, and make a rent in the Church of God. A thing deepely to be thought of by the Iſmaels of our time, whoſe hand is againſt eueryevery man, Gen. 16.12.Gen 16:12and eueryevery mans hand againſt them; Gal. 5.15.Gal 5:15who bite and deuoure one another, vntill they bee conſumed one of another; who forſake the fellowſhip of the Saints, and**Vos ergo quare ſeparatione ſacrilegâ pacis vinculum dirupiſtis? Auguſt. lib. 2. de Baptiſmo contra Donat. foreign. I ſay and proteſt, that to make ſchiſme in the Church, is no leſſe euill, than to fall into hereſie. Chryſoſt. in Epheſ. Hom. 11. by a ſacrilegious ſeparation breake this bond of peace. Little doe theſe men conſider, how precious the peace of the Church ought to bee in our eyes (to bee redeemed with a thouſand of our liues) and of what dangerous conſequence the matter of ſchiſme is vntounto their owne ſoules. For howſoeuer the ſchiſmaticke ſecundùm affectum (as the Schoolemen ſpeake) in his intention and wicked purpoſe, taketh away vnity from the Church; euen as he that hateth God, doth take away goodneſſe from him, as much as in him lyeth: yet ſecundùm effectum, in truth and in very deed, hee taketh away the vnity of the Church onelyonly from himſelfe: that is, hee cutteth himſelfe off from being vnited with the reſt of the body; and being diſſeuered from the body, how is it poſſible that he ſhould retaine communion with the Head?

To conclude therefore this firſt vſe which wee are to make of our communion with the Body: let vsus call to minde the exhortation of the Apoſtle: Aboue all things put on louelove, Col. 3.14, 15.Col 3:14Col 3:15which is the bond p. 8of perfectneſſe, and let the peace of God rule in your hearts, to the which alſo ye are called in one Body. Behold how good and pleaſant a thing it is for brethren to dwell together in vnity:Pſal. 133.1.Ps 133:1 what a goodly thing it is to behold ſuch an honourable Aſſembly as this is,Pſal. 122 3.Ps 122:3 to bee as a houſe that is compact together in it ſelfe; holding fit correſpondence with the other part of this great body, and due ſubordination vntounto their and our Head! Such as wiſh not well to the publike good, and would reioyce at the ruine of our State, long for nothing more, then that diſſenſions ſhould ariſe here, betwixt the members mutually, and betwixt them and the Head.

Hoc Ithacus velit, & magno mercentur Atridae. They know full well,Math. 12.25.Matt 12:25 that eueryevery Kingdome diuided againſt it ſelfe, is brought to deſolation; and eueryevery houſe diuided against it ſelfe, ſhall not ſtand: nor doe they forget the Politicians old rule, Diuide & impera, Make a diuiſion, and get the dominion. The more neede hauehave wee to looke herein vntounto our ſelues; who cannot bee ignorant how dolorous Solutio continui, and how dangerous Ruptures proue to bee vntounto our bodies. If therefore there be any comfort of louelove, if any fellowſhip of the ſpirit,Phil. 2.1, 2, 3.Phil 2:1Phil 2:2Phil 2:3 fulfill our ioy: that yee be like-minded, hauing the ſame louelove, being of one accord, of one minde; and doing nothing through ſtrife or vaineglory. Remember that as oft as we come vntounto the Lords Table, ſo oft doe we enter into new bonds of peace, and tye our ſelues with firmer knots of louelove together: this bleſſed Communion being a p. 9ſacred ſeale not onelyonly of the vnion which wee hauehave with our Head by faith, but alſo of our coniunction with the other members of the body by louelove.

Whereby as we are admoniſhed to maintaine vnity among ourſelues, that there be no ſchiſme or diuiſion in the body: ſo are we alſo further put in minde, that the members ſhould hauehave the ſame care one for another. For that is the ſecond vſe which Saint Paul teacheth vsus to make hereof, in 1. Cor. 12.26. which he further amplifieth in the verſe next following, by the mutuall ſympathy and fellow-feeling which the members of the ſame body hauehave one with another. For whether one member ſuffer, all the members ſuffer with it; or one member be honoured, all the members reioyce with it: and then he addeth: Now ye are the body of Christ, and members in particular. Shewing vntounto vsus thereby, that as wee are all**Epheſ. 3.6.Eph 3:6 foreign, concorporated (as it were) and made copartners of the promiſe in Chriſt: ſo wee ſhould hauehave one another in our hearts,**2. Cor. 7.3.2 Cor 7:3 foreign, to die and liue together. And hereupon is that exhortation in the 13. to the Hebrewes grounded:Heb. 13.3.Heb 13:3 Remember them that are in in bonds, as bound with them, and them which ſuffer aduerſity, as being your ſelues alſo in the Body. It being a perillous ſigne that we be no liuely members of that body, if we be not ſenſible of the calamities that lye vponupon our afflicted brethren. We know the Woe that is pronounced againſt ſuch as are at eaſe in Sion,Amos 6.1, 6, 7.Amos 6:1Amos 6:6Amos 6:7 and are not grieued for the affliction of Ioſeph: with the p. 10iudgement following. Therefore now ſhall they goe captiue, with the first that goe captiue. We know the Angels bitter curſe againſt the inhabitants of Meroz.Iudg. 5.23.Judg 5:23 Curſe ye Meroz (ſaid the Angell of the Lord) curſe ye bitterly the inhabitants thereof: becauſe they came not to helpe the Lord, to helpe the Lord against the mighty. Not as if the Lord did ſtand in need of our helpe, or were not able, without our aſſiſtance, to maintaine his owne cauſe; but that hereby he would make triall of our readineſſe to doe him ſeruice, and proue the ſincerity of our louelove. If wee hold our peace and ſit ſtill at this time,Eſter 4 14. deliuerance ſhall ariſe to Gods Church from another place: but let vsus looke that the deſtruction doe not light vponupon vsus and ours.

I need not make any application of that which I hauehave ſpoken: the face of Chriſtendome, ſo miſerably rent and torne, as it is at this day, cannot but preſent it ſelfe as a rufull ſpectacle vntounto all our eyes, and (if there be any bowels in vsus) ſtirre vp compaſſion in our hearts. Neither need I to be earneſt in exciting you to put your helping hands to the making vp of theſe breaches: your forwardneſſe herein hath preuented mee, and in ſtead of petitioning (for which I had prepared my ſelfe) hath miniſtred vntounto mee matter of thankeſgiuing. A good worke is at all times commendable: but the doing of it in fit time, addeth much to the luſter thereof, and maketh it yet more goodly. The ſeaſon of the yeere is approching, wherein Kings goe forth to battell:2. Sam. 11.1.2 Sam 11:1 the preſent ſupply and offer of your Subſidie was p. 11done in a time moſt ſeaſonable: being ſo much alſo the more acceptable, as it was granted not grudgingly, or of neceſsity, but freely, and with a willing minde. God loueth a cheerefull giuer: 2. Cor. 9.7, 8.2 Cor 9:72 Cor 9:8and he is able to make all grace abound towards you, that ye alwayes hauing all ſufficiency in all things, may abound to eueryevery good worke.

And thus being by your goodneſſe ſo happily abridged of that which I intended further to hauehave vrged from the coniunction which we hauehave with the Body: I paſſe now vntounto the ſecond part of the Communion of Saints, which conſiſteth in the vnion which we all hauehave with one Head. For Chriſt our Head is the maine foundation of this heauenly vnion. Out of him there is nothing but confuſion; without him we are nothing but diſordered heapes of rubbiſh: but in him all the building fitly framed together, groweth vntounto an holy Temple in the Lord; and in him are we builded together for an habitation of God through the Spirit, Epheſ. 2.21, 22. Of our ſelues wee are but loſt ſheepe, ſcattered and wandring vponupon eueryevery Mountaine. From him it is, that there is one fold, and one ſhepheard, Ioh. 10.16. God hauing purpoſed in himſelfe to gather together in one all things in Chriſt, both which are in heauen, and which are on earth, euen in him, Epheſ. 1.10. This is the effect of our Sauiours prayer, Ioh. 17.21. That they all may be one, as thou Father art in me, & I in thee, that they alſo may be one in vsus, &c. I in them, and thou in me, that they may be made perfect in one. And this is it which we finde ſo oft repeated by Saint Paul: We p. 12being many, are one body in Christ, Rom. 12.5. Ye are all one in Chriſt Ieſus, Gal. 3.28. And in the Text wee hauehave in hand: Wee being many, are one bread, and one body. Why? becauſe we are all partakers of that one bread: namely, of that bread, whereof he had ſaid in the words immediately going before: The bread which we breake, 1. Cer. 10.16.is it not the communion of the body of Chriſt?

VnderUnder the name of Bread therefore heere is comprehended both Panis Domini, and Panis Dominus; not onelyonly the bread of the Lord, but alſo the Lord himſelfe, who is that liuing Bread which came downe from heauen, Ioh. 6.51. For as Saint Peter, 1. Pet 3.21.1 Pet 3:21ſaying that Baptiſme doth ſaue vsus, vnderſtandeth thereby both the outward part of that Sacrament, (for he expreſſely calleth it a figure) and more then that too (as appeareth by the explication preſently adioyned: not the putting away of the filth of the fleſh) euen the inward purging of our conſciences by vertue of the death and reſurrection of Ieſus Chriſt: ſo Saint Paul heere making the reaſon of our vnion to bee our partaking all of this one bread, hath not ſo much reſpect vntounto the externall bread in the Sacrament (though he exclude not that neither) as vntounto the true and heauenly Bread figured thereby; whereof the Lord himſelfe pronounceth in the ſixth of Iohn: Ioh. 8.32, 51.John 8:32John 8:51The bread that I will giuegive, is my fleſh, which I will giuegive for the life of the world. And (to ſhew that by partaking of this bread, that wonderfull vnion we ſpeake of, is effected:) Hee that eateth my fleſh, and drinketh my blood, Ioh. 6.56.John 6:56dwelleth in me, and I in him.

p. 13It is a lamentable thing to behold, how this holy Sacrament, which was ordained by Chriſt to be a bond whereby wee ſhould be knit together in vnity, is by Satans malice, and the corruption of mans diſpoſition, ſo ſtrangely peruerted the contrary way; that it is made the principall occaſion of that wofull diſtraction which wee ſee amongſt Chriſtians at this day, and the very fuell of endleſſe ſtrifes, and implacable contentions. And for as much as theſe miſchiefes hauehave proceeded from the inconſiderate confounding of thoſe things which in their owne nature are as different as may be: for the cleerer diſtinguiſhing of matters, we are in the firſt place to conſider, that a Sacrament taken in his full extent, comprehendeth two things in it: that which is outward and viſible, which the Schooles call properly Sacramentum, (in a more ſtrict acception of the word:) and that which is inward and inuiſible, which they tearme rem Sacramenti, the principall thing exhibited in the Sacrament. Thus in the Lords Supper, the outward thing which we ſee with our eyes, is bread and wine, the inward thing which wee apprehend by faith is, the body and blood of Chriſt: in the outward part of this myſticall action, which reacheth to that which is Sacramentum onelyonly, we receiue this body and blood but ſacramentally; in the inward, which containeth rem, the thing it ſelfe in it, wee receiue them really: and conſequently the preſence of theſe in the one is relatiue and ſymbolicall; in the other, reall and ſubſtantiall.

p. 14To begin then with that which is ſymbolicall and relatiue: we may obſerue out of the Scripture, which ſaith, that Abraham receiued the ſigne of Circumciſion, Rom. ….a ſeale of the righteouſneſſe of the faith which hee had being vncircumciſed; that Sacraments hauehave a twofold relation to the things whereof they be Sacraments: the one of a ſigne, the other of a ſeale. Signes, wee knovv, are relatiuely vnited vntounto the things which they doe ſignifie; and in this reſpect are ſo neerly conioyned together, that the name of the one is vſually communicated vntounto the other. This cup is the new Teſtament, or, the new Couenant, ſaith our Sauiour in the inſtitution of the holy Supper, Luk. 22.20. This is my Couenant, ſaith God in the inſtitution of Circumciſion in the old Teſtament, Gen. 17.10. but how it was his Couenant, hee explaneth in the verſe immediatly following: Ye ſhall circumciſe the fleſh of your foreskinne; and it ſhall be a SIGNE of the Couenant betwixt me and you. So words being the ſignes of things, no ſooner is the ſound of the word conueyed to our eares, but the notion of the thing ſignified thereby is preſented vntounto our minde: and thereupon in the ſpeech of the Scripture nothing is more ordinary, then by the terme of**So the ten. Commandements are … Exod. 24.28. …, no thing. Luk. 1.37. &c.Exod 24:28Luke 1:37 Word to note a thing. We reade in the fourth of the firſt of Samuel, that the Philiſtims were afraid and ſaid, God is come into the Campe, verſ. 7. when the Iſraelites brought thither the Arke of the Couenant of the Lord of hoſts, which dwelleth betweene the Cherubims, verſ. 4. and yet was that no other but this p. 15relatiue kinde of preſence wherof now we ſpeake: in reſpect whereof alſo the ſhewbread is in the Hebrew named foreign the bread of faces, or, the preſence bread. Wee ſee with vsus, the roome wherein the Kings chaire, and other enſignes of State are placed, is called the Chamber of preſence, although the King himſelfe bee not there perſonally preſent: and as the rude and vndutifull behauiour of any in that place, or the offering of any diſ-reſpect to the Kings pourtraicture, or to the Armes Royall, or to any other thing that hath relation to his Maieſty, is taken as a diſhonour done vntounto the King himſelfe: ſo heere, hee that eateth the bread, and drinketh the cup of the Lord vnworthily, is accounted guilty of offering indignity to the body and blood of the Lord.1. Cor. 11.27.1 Cor 11:27

In this ſort wee acknowledge Sacraments to be ſignes; but bare ſignes we denie them to bee: ſeales they are, as vvell as ſignes of the Couenant of grace. As it vvas therefore ſaid of Iohn the Baptist, that he vvas a Prophet, Math. 11.9.Matt 11:9and more then a Prophet: ſo muſt vve ſay of Sacraments, that they be ſignes, and more then ſignes; euen pledges and aſſurances of the intereſt vvhichwhich vvee hauehave in the heauenly things that are repreſented by them. He that hath in his chamber y^e picture of the French King, hath but a bare ſigne; vvhichwhich poſſibly may make him thinke of that King vvhen hee looketh on it, but ſhevveth not that hee hath any manner of intereſt in him. It is othervviſe vvith him that hath the Kings great Seale for the confirmation of the title that hee hath vntounto all the p. 16lands and liuelihood which he doth inioy. And as heere, the waxe that is affixed to thoſe letters Patents, howſoeuer for ſubſtance it bee the very ſame with that which is to be found eueryevery where, yet being applyed to this vſe, is of more worth to the Patentee, then all the waxe in the country beſide: ſo ſtandeth it with the outward elements in the matter of the Sacrament. The bread and wine are not changed in ſubſtance from being the ſame with that which is ſerued at ordinary tables: but in reſpect of the ſacred vſe whereunto they are conſecrated, ſuch a change is made, that now they differ as much from common bread and wine, as heauen from earth. Neither are they to be accounted barely ſignificatiue, but truly exhibitiue alſo of thoſe heauenly things whereto they hauehave relation: as being appoynted by God to bee a meanes of conueying the ſame vntounto vsus, and putting vsus in actuall poſſeſſion thereof. So that in the vſe of this holy ordinance, as verily as a man with his bodily hand and mouth receiueth the earthly creatures; ſo verily doth he with his ſpirituall hand and mouth (if any ſuch he hauehave) receiue the body and blood of Chriſt.

And this is that reall and ſubſtantiall preſence, which wee affirmed to be in the inward part of this ſacred action. For the better conceiuing of which myſtery, we are to inquire, firſt, what the thing is which wee doe heere receiue; ſecondly, how and in what manner we are made partakers of it. Touching the firſt, the truth which muſt be held, is this: that wee doe not here receiue onelyonly p. 17the benefits that flow from Chriſt; but the very body and blood of Chriſt, that is, Chriſt himſelfe crucified. For as none can bee made partaker of the vertue of the bread and wine to his bodily ſuſtenance, vnleſſe he firſt doe receiue the ſubſtance of thoſe creatures: ſo neither can any participate in the benefits ariſing from Chriſt to his ſpirituall reliefe, except he firſt hauehave communion with Chriſt himſelfe. We muſtaa1. Ioh. 5.12.1 John 5:12 hauehave the Sonne, before wee hauehave life: and thereforebbIoh. 6.57.John 6:57 eate him we muſt, (as himſelfe ſpeaketh) that is, as truly bee made partakers of him, as we are of our ordinary food, if we will liue by him. As there is a giuing of him on Gods part (forccEſa. 9.6.Isa 9:6 vntounto vsus a Sonne is giuen;) ſo there muſt bee a receiuing of him on our part: forddIoh. 1.12.John 1:12 as many as receiued him, to them gaue hee power to become the ſonnes of God. And as wee areee1. Cor. 1.9.1 Cor 1:9 called by God vntounto the communion of his Sonne Ieſus Christ our Lord: ſo if we doe heare his voyce, and not harden our hearts by vnbeliefe, wee are indeed madeffHeb. 3.14.Heb 3:14 partakers of Christ. This is that great myſtery (for ſo the Apoſtle termeth it) of our vnion with Chriſt,Epheſ. 5.30, 32.Eph 5:30Eph 5:32 whereby we are made members of his body, of his fleſh, and of his bones: and this is that eating of the fleſh of the Sonne of man, and drinking of his blood, which our Sauiour inſiſteth ſo much vponupon, in the ſixth of Iohn.

Where if any man ſhall demand, (that I may now come vntounto the ſecond poynt of our inquiry) How can this man giuegive vsus his fleſh to eate? Ioh. 6.52.John 6:52he muſt beware that he come not pre-occupied with ſuch dull conceits as they were poſſeſſed withall, who p. 18moued that queſtion there; hee muſt not thinke that we cannot truly feed on Chriſt, vnleſſe we receiue him within our iawes: (for that is as groſſe an imagination as that of Nicodemus, who could not conceiue how a man could bee borne againe, Ioh. 2.4.John 2:4vnleſſe he ſhould enter the ſecond time into his mothers wombe:) but muſt conſider that the eating and drinking which our Sauiour ſpeaketh of, muſt be anſwerable to the hungring and thirsting, for the quenching whereof this heauenly Banquet is prouided. Marke well the words which he vſeth, toward the beginning of his diſcourſe concerning this argument.Ioh. 6.35, 36.John 6:35John 6:36 I am the bread of life, hee that commeth to me, ſhall neuer hunger; and hee that beleeueth on me, ſhall neuer thirſt. But I ſaid vntounto you, that ye alſo hauehave ſeene me, and beleeue not. And compare them with thoſe in the end:Ioh. 6.63, 64.John 6:63John 6:64 It is the Spirit that quickeneth, the fleſh profiteth nothing: the words that I ſpeake vntounto you, they are ſpirit, and they are life. But there are ſome of you that beleeue not. Now obſerue, that ſuch as our hungring is, ſuch is our eating. But eueryevery one will confeſſe, that the hunger heere ſpoken of, is not corporall, but ſpirituall: Why then ſhould any man dreame heere of a corporall eating? Againe, the corporall eating, if a man might hauehave it, would not auaile any thing to y^e ſlaking of this hunger; nay, we are expreſſely told, that the fleſh thus taken (for ſo we muſt vnderſtand it) profiteth nothing, a man ſhould neuer be the better, nor one iot the holier, nor any whit further from the ſecond death, if he had filled his belly with it. But that p. 19manner of feeding on this fleſh, which Chriſt himſelfe commendeth vntounto vsus, is of ſuch profit, that it preſerueth the eater from death,Ioh. 6.50, 51, 54, 58.John 6:50John 6:51John 6:54John 6:58 and maketh him to liue for euer. It is not therefore ſuch an eating, that eueryevery man who bringeth a bodily mouth with him may attaine vntounto: but it is of a farre higher nature; namely, a ſpirituall vniting of vsus vntounto Chriſt, whereby he dwelleth in vsus, and we liue by him.

If any doe further inquire, how it is poſſible that any ſuch vnion ſhould be, ſeeing the body of Chriſt is in heauen, and wee are vponupon earth? I anſwere, that if the manner of this coniunction were carnall and corporall, it would bee indeed neceſſary that the things conioyned ſhould bee admitted to bee in the ſame place: but it being altogether ſpirituall and ſupernaturall, no locall preſence, no phyſicall nor mathematicall continuity or contiguity is any way requiſite thereunto. It is ſufficient for the making of a reall vnion in this kinde, that Chriſt and we (though neuer ſo farre diſtant in place each from other) bee knit together by thoſe ſpirituall ligatures, which are intimated vntounto vsus in the words alledged out of the ſixth of Iohn: to wit, the quickening Spirit deſcending downeward from the Head, to be in vsus a fountaine of ſupernaturall life; and a liuely faith (wrought by the ſame Spirit) aſcending from vsus vpward, to lay faſt hold vponupon him, who hauing by himſelfe purged our ſinnes, ſitteth on the right hand of the Maiesty on high.Heb. 1.3.Heb 1:3

Firſt therefore, for the communion of the p. 20Spirit, which is the ground and foundation of this ſpirituall vnion; let vsus call to minde what we hauehave read in Gods Booke: that Chriſt, the ſecond Adam, was madeaa1. Cor. 15.45.1 Cor 15:45 a quickening ſpirit: and that hebbIoh. 5.21.John 5:21 quickeneth whom he will: that vntounto himccIoh. 3.34.John 3:34 God hath giuen the Spirit without meaſure: andddIoh. 1.16.John 1:16 of his fulneſſe hauehave all we receiued: thatee1. Cor. 6.17.1 Cor 6:17 he that is ioyned vntounto the Lord, is one Spirit: and thatff1. Ioh. 3.24.4.13.1 John 3:241 John 3:41 John 3:13 heereby wee know that we dwell in him, and he in vsus, becauſe hee hath giuen vsus his Spirit. By all which it doth appeare, that the myſtery of our vnion with Chriſt conſiſteth mainly in this: that the ſelfe-ſame Spirit which is in him, as in the Head, is ſo deriued from him into eueryevery one of his true members, that thereby they are animated and quickened to a ſpirituall life. We reade in the firſt of Ezekiel, of foure liuing creatures, and of foure wheeles ſtanding by them. When thoſe went, (ſaith the Text) theſe went; and when thoſe ſtood, theſe ſtood: and when thoſe were lifted vp from the earth, the wheeles were lifted vp ouer againſt them. Hee that ſhould behold ſuch a viſion as this, would eaſily conclude by y^t which he ſaw, that ſome inuiſible bands there were by which theſe wheeles and liuing creatures were ioyned together, howſoeuer none did outwardly appeare vntounto the eye: and the holy Ghoſt, to giuegive vsus ſatisfaction heerein, diſcouereth the ſecret, by yeelding this for the reaſon of this ſtrange connexion; that the ſpirit of the liuing creature was in the wheeles, Ezek. 1.21. From whence wee may inferre, that things may truly be conioyned together, though the manner p. 21of the coniunction bee not corporall: and that things diſtant in place may be vnited together, by hauing the ſpirit of the one communicated vntounto the other.

Nay, if we marke it well, we ſhall finde it to be thus in eueryevery of our owne bodies: that the formall reaſon of the vnion of the members conſiſteth not in the continuity of the parts (though that alſo be requiſite to the vnity of a naturall body:) but in the animation thereof by one and the ſame ſpirit. If we ſhould ſuppoſe a body to be as high as the heauens, that the head thereof ſhould be where Chriſt our Head is, and the feet where we his members are: no ſooner could that head thinke of mouing one of the toes, but inſtantly the thing would be done, without any impediment giuen by that huge diſtance of the one from the other. And why? becauſe the ſame ſoule that is in the head, as in the fountaine of ſence and motion, is preſent likewiſe in the loweſt member of the body. But if it ſhould ſo fall out, that this, or any other member proued to be mortified, it preſently would ceaſe to bee a member of that body; the corporall coniunction and continuity with the other parts notwithſtanding. And euen thus is it in Chriſt; although in regard of his corporall preſence, the heauen muſt receiue him, vntill the times of the restitution of all things: Act. 3.21.Acts 3:21yet is he here with vsus alway, euen vntounto the end of the world, in reſpect of the preſence of his Spirit;Math. 28.20.Matt 28:20 by the vitall influence whereof from him, as from the Head, the whole body is fitly ioyned together, p. 22Epheſ. 4.16.Eph 4:16and compacted by that which eueryevery ioynt ſupplieth, according to the effectuall working in the meaſure of eueryevery part. Which quickening Spirit if it be wanting in any, no externall communion with Chriſt or his Church, can make him a true member of this myſticall body: this being a moſt ſure principle, that He which hath not the Spirit of Chriſt, is none of his, Rom. 8.9.

Now among all the graces that are wrought in vsus by the Spirit of Chriſt, the ſoule (as it were) of all the reſt, and that wherebyaaHabak. 2.4. Rom. 1.17. Gal. 3.11. Heb. 10.38.Hab 2:4Rom 1:17Gal 3:11Heb 10:38 the iust doth liue, is Faith.bbGal. 5.5.Gal 5:5 For we through the Spirit waite for the hope of righteouſneſſe by faith, ſaith S. Paul to the Galatians. And againe:ccGal. 2.20.Gal 2:20 I liue, yet not I, but Chriſt liueth in me; and the life which I now liue in the fleſh, I liue by the faith of the Sonne of God, who loued me, and gaue himſelfe for me. By faith it is, that wee doeddIoh. 1.12.John 1:12 receiue Chriſt: and ſo likewiſeeeEpheſ. 3.17.Eph 3:17 Chriſt dwelleth in our hearts by faith. Faith therefore is that ſpirituall mouth in vsus, whereby wee eate the fleſh of the Sonne of man, and drinke his blood, that is, (as the Apoſtle expreſſeth it without the trope)ffHeb. 3.14.Heb 3:14 are made partakers of Christ: he being by this meanes as truly, and eueryevery wayes as effectually made ours, as the meate and drinke which we receiue into our naturall bodies.

But you will ſay, If this be all the matter, what doe we get by comming to the Sacrament? ſeeing we hauehave faith, and the quickening Spirit of Chriſt before wee come thither. To this I anſwere: that the Spirit is receiued in diuers meaſures, and faith beſtowed vponupon vsus in different degrees; p. 23by reaſon whereof our coniunction with Chriſt may eueryevery day bee made ſtraiter, and the hold which we take of him firmer. To receiue the SpiritggIoh. 3.34.John 3:34 not by meaſure, is the priuiledge of our Head: we thathhIoh. 1.16.John 1:16 receiue out of his fulneſſe, hauehave not our portion of grace deliuered vntounto vsus all at once, but muſt daily looke foriiPhil. 1.19.Phil 1:19 ſupply of the Spirit of Ieſus Chriſt. So alſo, while we are in this world,kkRom. 1.17.Rom 1:17 the righteouſneſſe of God is reuealed vntounto vsus from faith to faith, that is, from one degree and meaſure of it to another: and conſequently, we muſt ſtill labour toll1. Theſ. 3.10.1 Thess 3:10 perfect that which is lacking in our faith, and euermore pray with the Apoſtles,mmLuk. 17.5.Luke 17:5 Lord increaſe our faith. nnColoſ. 2.6, 7.Col 2:6Col 2:7As wee hauehave therefore receiued Chriſt Ieſus the Lord, ſo muſt wee walke in him; rooted and built vp in him, and ſtabliſhed in the faith: that weeooEpheſ. 4.15.Eph 4:15 may grow vp into him in all things, which is the Head. And to this end God hath ordained publike officers in his Church,ppEph. 4.12, 13.Eph 4:12Eph 4:13 for the perfecting of the Saints for the worke of the miniſtery, for the edifying of the body of Christ, till we all come in the vnity of the faith, and of the knowledge of the Sonne of God, vntounto a perfect man, vntounto the meaſure of the ſtature of the fulneſſe of Christ: and hath accordinglyqq2. Cor. 3.6.2 Cor 3:6 made them able Miniſters of the Spirit that quickeneth, andrr1. Cor. 3.5.1 Cor 3:5 Miniſters by whom we ſhould beleeue, euen as the Lord ſhall giuegive to eueryevery man. When wee hauehave therefore receiuedſſGal. 3.2.Gal 3:2 the Spirit andttIoh. 17.20.John 17:20 Faith (and ſo ſpirituall life) by their miniſtery, we are not there to reſt; butuu1. Pet. 2.2.1 Pet 2:2 as new borne babes we must deſire the ſincere milke of the Word, that we may grow thereby: and as growne p. 24men too, wee muſt deſire to be fed at the Lords Table, that by the ſtrength of that ſpirituall re… we may be inabled to doe the Lords worke, … may continually be nouriſhed vp thereby in the life of grace, vntounto the life of glory.

Neither muſt we heere with a fleſhly eye looke vponupon the meaneneſſe of the outward elements, and hauehave this faithleſſe thought in our hearts, that there is no likelihood, a bit of bread, and a draught of wine ſhould be able to produce ſuch heauenly effects as theſe. For ſo we ſhould prooue our ſelues to be no wiſer than Naaman the Syrian was,2 King. 5.12, 13.2 Kgs 5:122 Kgs 5:13 who hauing receiued direction from the man of God, that he ſhould waſh in Iordan ſeuen times, to be cleanſed of his Leproſie; replied with indignation, Are not Abana and Pharpar, riuers of Damaſcus, better then all the waters of Iſrael? May I not waſh in them, and be cleane? But as his ſeruāts did ſoberly aduiſe him then, If the Prophet had bid thee doe ſome great thing, wouldest thou not hauehave done it? How much rather then, when hee ſaith to thee, Waſh and be cleane? So giuegive mee leaue to ſay vntounto you now: If the Lord had commanded vsus to doe ſome great thing, for the attaining of ſo high a good; ſhould not we willingly hauehave done it? How much rather then, when hee biddeth vsus to eate the bread, and drinke the wine that he hath prouided for vsus at his owne Table, that by his bleſſing thereupon wee may grow in grace, and be preſerued both in body and ſoule vntounto euerlaſting life?

True it is indeed, theſe outward creatures hauehave p. 25no naturall power in them to effect ſo great a worke as this is, no more then the water of Iordan had to recouer the Leper: but the worke wrought by theſe meanes, is ſupernaturall; and God hath been pleaſed in the diſpenſation both of the Word and of the Sacraments ſo to ordaine it, that theſe heauenly treaſures ſhould bee preſented vntounto vsus in earthen veſſels, 2. Cor. 4.7.2 Cor 4:7that the excellency of the power might be of God. As therefore in the preaching of the Goſpell, the Miniſter doth not dare verba, and beate the aire with a fruitleſſe ſound, but the words that hee ſpeaketh vntounto vsus are Spirit and life;1. Cor. 1.21.1 Cor 1:21 God being pleaſed by the fooliſhneſſe of preaching, to ſaue them that beleeue: ſo likewiſe in the adminiſtration of the Lords Supper, he doth not feed vsus with bare bread and wine, but if we hauehave the life of faith in vsus, (for ſtill we muſt remember that this Table is prouided not for the dead, but for the liuing) and come worthily,1. Cor. 10.16.1 Cor 10:16 the Cup of bleſsing which he bleſſeth, will be vntounto vsus the communion of the blood of Chriſt, and the bread which hee breaketh, the communion of the body of Chriſt: of which precious body and blood wee being really made partakers, (that is, in truth and indeed, and not in imagination onelyonly) although in a ſpirituall and not a corporall manner; the Lord doth grant vsus, Epheſ. 3.16, 19.Eph 3:16Eph 3:19according to the riches of his glory, to bee ſtrengthened with might by his Spirit in the inner man, that we may bee filled with all the fulneſſe of God. For the Sacraments (as well as the Word) be a part of that ministration of the Spirit, 2. Cor. 3.6, 8.2 Cor 3:62 Cor 3:8which is committed to the Miniſters of the p. 26New Teſtament: for as much as by one Spirit, (as before we hauehave heard from the Apoſtle) wee hauehave been all baptized into one body, 1. Cor. 12.13.1 Cor 12:13and hauehave been all made to drinke into one Spirit.

And thus hauehave I finiſhed the firſt part of my taske, my Congregatio homogeneorum, (as I call it) the knitting together of thoſe that appertaine to the ſame body, both with their fellovv-members, and vvith their Head: vvhichwhich is the thing laid dovvne in the expreſſe vvords of my Text. It remaineth novv that I proceed to the Apoſtles application hereof vntounto the argument hee hath in hand, vvhichwhich is Segregatio heterogeneorum, a diſſeuering of thoſe that bee not of the ſame communion; that the faithfull may not partake vvith Idolaters, by countenancing, or any vvay ioyning vvith them in their vngodly courſes. For that this is the maine ſcope at vvhichwhich S. Paul aimeth in his treating here of the Sacrament, is euident both by that vvhichwhich goeth before in the 19. verſ. Wherefore my dearely beloued, flee from Idolatry: and that vvhichwhich follovveth in the 21. Yee cannot drinke the Cup of the Lord, and the cup of diuels; ye cannot be partakers of the Lords Table, and of the table of diuels.

Whereby vve may collect thus much, that as the Lords Supper is a ſeale of our coniunction one vvith another, and vvith Chriſt our Head; ſo is it an euidence of our diſ-iunction from Idolaters, binding vsus to dis-auovv all communion vvith them in their falſe vvorſhip. And indeed, the one muſt neceſſarily follovv vponupon the other: p. 27conſidering the nature of this hainous ſinne of Idolatry is ſuch, that it can no wayes ſtand with the fellowſhip which a Chriſtian man ought to hauehave, both with the Head, and with the body of the Church. To this purpoſe, in the ſixth of the ſecond to the Corinthians we reade thus: What agreement hath the Temple of God with Idols? 2. Cor. 6.16, 172 Cor 6:162 Cor 6:17for ye are the Temple of the liuing God, as God hath ſaid, I will dwell in them, and walke in them, and I will bee their God, and they ſhall be my people. Wherefore come out from among thē, & be ye ſeparate, ſaith the Lord, and touch not the vncleane thing; and I will receiue you. And in the 2. Chap. of the Epiſtle to the Coloſſians: Let no man beguile you of your reward, Col. 2.1…, 19.Col 2:1Col 2:19in a voluntary humility, and worſhipping of Angels, intruding into thoſe things which he hath not ſeene, vainely puft vp by his fleſhly minde: and not holding the head, from which all the body by ioynts and bands hauing nouriſhment miniſtred, and knit together, increaſeth with the increaſe of God. In which words the Apoſtle ſheweth vntounto vsus, that ſuch as vnderunder pretence of humility were drawne to the worſhipping of Angels, did not hold the Head, and conſequently could not retaine communion with the body, which receiueth his whole growth from thence. Anſwerably whereunto the Fathers aſſembled out of diuers prouinces of Aſia in the Synode held at Laodicea, (not farre from the Coloſſians) did ſolemnely conclude, thataaConcil. Laodicen. Can. 35. foreign, that is, foreign: as Theodoret expoundeth theſe words of the Canon, in 2. & 3. cap. epiſt. ad Coloſſ. Chriſtians ought not to forſake the Church of God, and goe and inuocate Angels, and pronounced an anathema againſt any that ſhould bee found to doe ſo,bbforeign. p. 28becauſe (ſay they) he hath forſaken our Lord Ieſus Chriſt, the Sonne of God, and giuen himſelfe to Idolatry: declaring plainly, that by this idolatrous inuocation of Angels, a diſceſſion was made both from the Church of God, as they note in the beginning, and from Chriſt the Head of the Church, as they obſerue in the end of their Canon.

For the further vnderſtanding of this particular, it will not be amiſſe to conſider what Theodoret, a famous Biſhop of the ancient Church, hath written of this matter in his Commentary vponupon the ſecond to the Coloſſians, They that defended the Law (ſaith he) induced thē alſo to worſhip the Angels, ſaying that the Law was giuen by them. And this vice continued in Phrygia, and Piſidia for a long time: for which cauſe alſo the Synod aſſembled in Laodicea the chiefe City of Phrygia, forbad them by a Law, to pray vntounto Angels. And euen to this day among them and their borderers, there are Oratories of Saint Michael to be ſeene. This therefore did they counſell ſhould be done, vſing humility, and ſaying, that the God of all was inuiſible, and inacceſsible, and incomprehenſible; and that it was fit men ſhould get Gods fauour by the meanes of Angels. And this is it which the Apoſtle ſaith, In humility, and worſhipping of Angels. Thus farre Theodoret, whom Cardinall Baronius diſcerning to come ſomwhat cloſe vntounto him, and to touch the Idolatry of the Popiſh crue a little to the quicke, leaueth the poore ſhifts wherewith his companions labour to obſcure the light of this teſtimony, and telleth p. 29vsus plainely, thatccEx his videas (quod neceſſariò dicendum est) Theodoretum haud ſatis ſeliciter (eius pace ſit dictum) aſſecutum eſſe Pauli verborum ſenſum. Baron. Annal. tom. 1. ann. 60. ſect. 20. Theodoret, by his leaue, did not well vnderstand the meaning of Pauls words: andddIncautè nimis, quae à Catholicis eſſent antiquitùs inſtituta, haereticis, quorum nulla eſſet memoria, tribuens. Id. ibid. that thoſe Oratories of Saint Michael were erected anciently by Catholicks, and not by thoſe Hereticks which were condemned in the Councell of Laodicea, as he miſtooke the matter. As if any wiſe man would bee perſwaded vponupon his bare word, that the memory of things done in Aſia ſo long ſince, ſhould be more freſh in Rome at this day, then in the time of Theodoret, who liued twelue hundred yeeres agoe.

Yet muſt I needs confeſſe, that hee ſheweth a little more modeſty heerein then Bellarmine his fellow-Cardinall doth; who would make vsus beleeue, that the place in the nineteenth of the Reuelation, where the Angell ſaith to Saint Iohn that would hauehave worſhipped him, See thou doe it not, I am thy fellow-ſeruant, Worſhip God; maketh for them; and demandeth very ſoberly,eeCur nos reprehendimur, qui facimus quod Ioannes fecit? num meliùs Joanne nôrunt Caluiníſtae, ſintne Angeli adorandi? Bellar. de Sanctor. Beatitud. lib. 1. cap. 14. why they ſhould be reprehended, who doe the ſame thing that Iohn did? and, whether the Caluinists knew better then Iohn, whether Angels were to bee adored or no? And as for inuocation of them, he telleth vsus, thatffHîc apertè S. Iacob Angelum inuocauit. Id. ibid. cap. 19. Saint Iacob plainly prayed vntounto an Angell, in the 48. of Geneſis, when in bleſſing the ſonnes of Ioſeph, hee ſaid, The Angell which deliuered me from all euill, bleſſe thoſe children. Whom for anſwere we remit to Saint Cyril, (in the firſt Chapter of the third booke of his Theſaurus) and intreate him to tell vsus, how neere of kinne hee is here to thoſe Hereticks of whom S. Cyril there ſpeaketh. His words bee theſe: That hee doth not p. 30meane (in that place, Geneſ. 48.16.) an Angell, as the HERETICKES vnderstand it, but the Sonne of God is manifest by this: that when hee had ſaid, [The Angel,] he preſently addeth, [who deliuered mee from all euils.] Which Saint Cyril preſuppoſeth, no good Chriſtian will aſcribe to any but to God alone.

But to come more neere yet vntounto that which is Idolatry moſt properly: An Idoll (we muſt vnderſtand) in the exact propriety of the terme, doth ſignifie any Image; but according to the Eccleſiaſticall vſe of the word, it noteth ſuch an Image as is ſet vp for religious adoration. And in this later ſence we charge the adherents of the Church of Rome with groſſe Idolatry:See for this, the excellent Homily of the Perill of Idolatry. becauſe that contrary to Gods expreſſe Commandement they are found to bee worſhippers of Images. Neither will it auaile them heere to ſay, that the Idolatry forbidden in the Scripture, is that onelyonly which was vſed by Iewes and Pagans. The Apoſtle indeed in this place dehorting Chriſtians from Idolatry, propoundeth the fall of the Iewes in this kinde before their eyes:1. Cor. 10.7, 8.1 Cor 10:71 Cor 10:8 Neither be yee Idolaters, ſaith he, as ſome of them were. And ſo doth hee alſo adde concerning another ſinne, in the verſe following: Neither let vsus commit fornication, as ſome of them committed. As well then might one pleade, that Iewiſh or Heatheniſh fornication were here onelyonly reprehended, as Iewiſh or Heatheniſh Idolatry. But as the one is a foule ſinne, whether it bee committed by Iew, Pagan, or Chriſtian: ſo if ſuch as profeſſe the Name of p. 31Chriſt, ſhall practiſe that which the Word of God condemneth in Iewes and Pagans, for Idolatry, their profeſſion is ſo farre from diminiſhing, that it augmenteth rather the hainouſneſſe of the crime.Pſal. 135.15.Ps 135:15 The Idols of the Heathen are ſiluer and gold, the worke of mens hands, ſaith the Pſalmiſt: and ſo the Idols (of Chriſtians, in all likelihood) mentioned in the Reuelation,Reuel. 9.20.Rev 9:20 are ſaid to bee of gold, and ſiluer, and braſſe, and ſtone, and of wood; which neither can ſee, nor heare, nor walke. The deſcription of theſe Idols (wee ſee) agreeth in all poynts with Popiſh Images: where is any difference?

The Heathen, ſay they, held the Images themſelues to be gods, which is far from our thought. Admit, ſome of the ſimpler ſort of the Heathen did ſo: what ſhall we ſay of the Iewiſh Idolaters, (of whom the Apoſtle here ſpeaketh) who erected the golden Calfe in the Wilderneſſe? Can wee thinke y^t they were all ſo ſenſeleſſe, as to imagine that the Calfe, which they knew was not at all in rerum naturâ, and had no being at that time when they came out of Egypt, ſhould yet be that God which brought them vp out of the land of Egypt? Exod. 32.4.Exod 32:4And for the Heathen: did the Romans and Grecians, when they dedicated in ſeuerall places an hundred Images (for example) to the honour of Iupiter, the king of all their gods, think that thereby they had made an hundred Iupiters? or when their blocks were ſo old, that they had need to hauehave new placed in their ſtead; did they think by this change of their Images, y^t they made change p. 32alſo of their gods? without queſtion they muſt ſo hauehave thought, if they did take the very Images themſelues to be their gods: and yet the Prophet bids vsus conſider diligently; and wee ſhall finde that the Heathen nations did not change their gods, (Ierem. 2.10, 11.) Nay, what doe we meet with, more vſually in the writings of the Fathers, then theſe anſwers of the Heathens for themſelues?aaDeos per ſimulacra veneramur. Arnob. lib. 6. aduerſ. Getes. Wee worſhip the gods by the Images. bbNon ipſa, inquiūt, timemus; ſed eos, ad quorum imaginem ficta, et quorum nominibus cōſecrata ſunt. Lact. lib. 2. diuin. inſtitut. ca. 2.Wee feare not them, but thoſe to whoſe image they are made, and to whoſe names they are conſecrated. ccNon ego illum lapidem colo. nec illud ſimulacrum quod eſt ſine ſenſu. Aug. in Pſal. 96.Ps 96I doe not worſhip that ſtone, nor that Image which is without ſenſe. ddNec ſimulacrū nec daemonium colo; ſed per eſſigiem corporalem eius rei ſignum intueor, quā colere debeo. Aug. in Pſa. 113. c. 2.Ps 113I neither worſhip the Image nor a ſpirit in it: but by the bodily pourtrature I doe behold the ſigne of that thing which I ought to worſhip.

But admit they did not account the Image it ſelfe to be God, (will the Papiſt further ſay;) yet were thoſe images ſet vp to repreſent either things that had no being, or diuels, or falſe gods; and in that reſpect were Idols: wheras we erect Images onelyonly to the honour of the true God, and of his ſeruants the Saints and Angels. To this I might oppoſe that anſwere of the Heathen to the Chriſtians:eeNon colimus niala daemonia: Angelos quos dicitis, ipſos et nos colimus, virtutes Dei magni, et miniſteria Dei magni. Aug. in Pſa. 96.Ps 96 We doe not worſhip euill ſpirits: ſuch as you call Angels, thoſe doe we alſo worſhip, the powers of the great God, and the Miniſters of the great God. and put them in minde of S. Auguſtines reply:ffVtinam ipſos colere velletis; facilè ab ipſis diſceretis non illos colere. Aug. in Pſal. 96.Ps 96 I would you did worſhip them; you ſhould eaſily learne of them not to worſhip them. But I will grant vntounto them, that many of the Idolatrous Iewes & Heathens Images were ſuch as they ſay they were: yet I deny that all of them were ſuch, and confidently p. 33doe auouch, that Idolatry is commited by yeelding adoration to an Image of the true God himſelfe. For proofe whereof (omitting the Idoles ofggIudg. 17.3, 13Judg 17:3Judg 17:13 Micah, andhh2. Kin. 10.16, 29, 31.2 Kgs 10:162 Kgs 10:292 Kgs 10:31 Ieroboam, which were erected to the memory of Iehouah the God of Iſrael; as alſo the Athenians ſuperſtitious worſhip of the**Trehellius Pollio, in the life of Claudius, calleth the God of Moſes, incertum numē. ſo doth Lucan the god of the Iewes, Incerti Iudaea Dei. As therefore the Iewes (by the relation of Tacitus, li. 2. Hi.) worſhipped their God in mount Carmel, non ſimulacro aut templo, ſed ará tantùm: ſo it might bee that the Athenians alſo did the like, eſpecially if we conſider that their Ara miſericordia (which poſſibly might be the ſame with this) is thus deſcribed by Statius. lib. 12. Thebaidos: Nulla autē effigies, nulli cōmiſſa metallo Forma Dei; mētes habitare et pectora gaudet. Vnknowne God, Act. 17.23. if, as the common vſe of Idolaters was, they added an Image to their Altar:) I will content my ſelfe with theſe two places of Scripture; the one whereof concerneth the Iewes, the other the Heathen. That which toucheth the Heathen, is in the firſt Chapter of the Epiſtle to the Romans: where the Apoſtle hauing ſaid, that God had ſhewed vntounto thē that which might be knowne of him; and that the inuiſible things of him, that is, his eternall power and God-head, was manifeſted vntounto them by the creation of the world, and the contemplation of the creatures: hee addeth preſently, that God was ſorely diſpleaſed with them, and therefore gaue them vp vntounto vile affections, becauſe they changed the glory of that vncorruptible God, into an Image made like to corruptible men, and to birds, and foure-footed beasts, and creeping things. Whereby it is euident, that the Idolatry condemned in the wiſeſt of the Heathen, was the adoring of the inuiſible God, whom they acknowledged to be the Creator of all things, in viſible Images faſhioned to the ſimilitude of men and beaſts.

The other place of Scripture, is the 4. of Deuteronomy: where Moſes vſeth this ſpeech vntounto the children of Iſrael.

p. 34The Lord ſpake vntounto you out of the midſt of the firſt: yee heard the voyce of the Words, but ſaw no ſimilitude, onelyonly yee heard a voyce, verſe 12. And what doth he inferre vponupon this? Take yee therefore good heed vntounto your ſelues, (ſaith he in the 5. verſe,) for he ſaw no manner of ſimilitude on the day that the Lord ſpake vntounto you in Horeb, out of the midſt of the fire: Leſt yee corrupt your ſelues, and make you a grauen image, the ſimilitude of any figure, the likeneſſe of male or female, the likenes of any beaſt that is on the earth, the likenes of any winged fowle that flieth in the aire, the likeneſſe of any thing that creepeth on the ground, the likenes of any fiſh that is in the waters beneath the earth. Where we may obſerue: firſt, that God in the deliuery of the Law did purpoſely vſe a voyce onelyonly; becauſe that ſuch a creature as that, was not to be expreſſed by viſible lineaments: as if that voyce ſhould hauehave ſaid vntounto the Painter, as Echo is fayned to doe in theiiAuſonius, Epigram. xi. Poet.

Vane, quid affectas faciem mihi ponere, pictor?

Si mihi vis ſimilem pingere, pinge ſonum.

Secondly, that when he vttered the word of the ſecond Commandement in mount Sinai, and forbad the making of the likenes of any thing that is in Heauen aboue, or in the Earth beneath, or in the Waters vnderunder the Earth; hee did at that time forbeare to ſhew himſelfe in any viſible ſhape, either of man or woman, either of beaſt in the earth, foule in the aire, or fiſh in the waters beneath the earth: to the end it might be the better made knowne, that it was his pleaſure not to be adored at all in any ſuch formes; & that the worſhipping p. 35of Images, not onelyonly as they hauehave reference to the creatures whom they doe immediately repreſent, or to falſe gods, but alſo as they hauehave relation to himſelfe (the true God, who was then ſpeaking vntounto them in the Mount) did come within the compaſſe of the Idolatry which was condemned in that Commandement.

In vaine therefore doe the Romaniſts goe a bout to perſwade vsus, that their Images be no Idoles: and as vainely alſo doe they ſpend time in curiouſly diſtinguiſhing the ſeuerall degrees of worſhip; the higheſt point whereof, which they call Latreia, and acknowledge to be due onelyonly vntounto God, they would be loth wee ſhould thinke that they did communicate to any of their Images. But here wee are to vnderſtand, firſt of all, that Idolatry may be committed by giuing not the higheſt onelyonly, but alſo the loweſt degree of religious adoration vntounto Images: and therefore in the words of the Commandement, the very bowing downe vntounto them, which is one of y^e meaneſt degrees of worſhip, is expreſly forbidden. Secondly, that it is**Conſtans eſt Theologorū ſententia, Imaginē eodem honore et cultu honorari et coli, quo colitur id cuius eſt Imago. Azor. inſtitut. moral. part. 1. lib. 9. c. 6. the receiued doctrine of Popiſh diuines, that the Image ſhould be honored with the ſame worſhip, wherewith that thing is worſhipped whoſe Image it is: and therfore what adoration is due to Chriſt and the Trinity, the ſame by this ground they are to giuegive vntounto their Images. Thirdly, that in the Roman Pontificall publiſhed by the authority of Clement the VIII. (to omit other teſtimonies in this kinde) it is concluded,**Crux legati, quia debetur ei latria, erit à dextris. Pontifical. edit. Rom. pag. 672. that the Croſſe of the Popes Legate ſhal p. 36hauehave the right hand, vponupon this very reaſon, quia debetur ei latria, becauſe the worſhip proper to God is due to it. Now whether they commit Idolatry, who communicate vntounto a ſenſeleſſe thing, that worſhip which they themſelues confeſſe to be due vntounto God alone: let all the world iudge.

They were beſt therefore from henceforth confeſſe themſelues to be Idolaters: and ſtand to it, that eueryevery kinde of Idolatry is not vnlawfull. Their Ieſuite Gregorius de Valentia will tell them for their comfort,Grego. Valent. li. 2. Apol. de Idololatr. ca. 7.1. Pe. 4.3. that it is no abſurdity to thinke that Saint Peter, when he deterreth the faithfull by name ab illicitis Idolorum cultibus (foreign Saint Peter calleth them, that is, abominable Idolatries) doth inſinuate therby, that**Some Jdolatry he ſhould ſay: for that is S. Peters word. ſome worſhip of Images is lawfull. Iohn Monceye the Frenchman in his Aaron Purgatus (dedicated to the late Pope Paul the fifth) and in his twenty queſtions propounded to Viſorius, ſtretcheth yet a ſtraine higher. For howſoeuer hee cannot away with the name of Idols and Idolatry; yet he liketh the thing it ſelfe ſo well, that he vndertaketh to cleare Aaron from committing any error in ſetting vp the golden Calfe, and laboureth to purge Laban, and Micha, and Ieroboam too from the imputation of Idolatry: hauing found indeed, that nothing had beene done by them in this kinde, which is not agreeable to the practice of the Romane Church at this day.

And leſt the poore people, whom they hauehave ſo miſerably abuſed, ſhould finde how farre they hauehave beene miſled; wee ſee that the maſters of p. 37that Church doe in the Seruice books and Catechiſmes, which come vntounto the hāds of the vulgar, generally leaue out the words of the ſecond Commandement that make againſt the adoration of Images: fearing leſt by the light thereof, the myſtery of their iniquity ſhould be diſcouered. They pretend indeed that this Commandement is not excluded by them, but included onelyonly in the firſt: whereas in truth they doe but craftily conceale it from the peoples eyes, becauſe they would not hauehave them to be ruled by it. Nay,Gab. Vaſquez. lib. 2. do Ador. diſput. 4. c. 3. §. 74.75. Vaſquez the Ieſuite doth boldly acknowledge, that it plainely appeareth by comparing the words of this Commandement, with the place which hath beene alledged out of the 4. of Deuteronomy; that the Scripture did not onelyonly forbid the worſhipping of an Image for God, but alſo the adoration of the true God himſelfe in an Image. He confeſſeth further, that he and his fellow Catholikes doe otherwiſe. What ſaith hee then to the Commandement, thinke you? Becauſe it will not be obeyed, it muſt be repealed, and not admitted to hauehave any place among the morall precepts of God.**Cùm ſuerit iuris poſitiui et Caeremonialis illa leges Moſaicae prohibitio, tempore legis Euangelicae debuit ceſſare; at que id, quod aliâs iure natu rali licitum, et honeſtum eſt, vt imagines depingere, et illis etiā vti ad adoratio nem, in lege Euangelie â locum habere debet. Vaſques ibid. c. 4 §. 84. It was (ſaith he) a poſitiue and ceremoniall Law: and therefore ought to ceaſe in the time of the Goſpell. And as if it had not beene enough for him to match the Scribes and Phariſes in impiety, who made the Commandement of God of none effect, that they might keepe their owne tradition: that he might fulfill the meaſure of his fathers, and ſhew himſelfe to be a true childe of her who beareth the name of being the mother of p. 38harlots and abominations of the earth; Reu. 17.5.Rev 17:5he is yet more mad,Vaſquez de Adorat. lib. 3. diſput. 1. Cap. 2 § 5.8.10. and ſticketh not to maintaine, that not onelyonly a paynted Image, but any other thing of the world, whether it be without life and reaſon, or whether it be a reaſonable creature, may (in the nature of the thing, and if the matter bee diſcreetly handled) be adored vvith God, as his Image; yea and counteth it no abſurdity at all, that a very vviſpe of ſtravv ſhould be thus vvorſhipped.

But let vsus turne yet againe,E… 8.15. and vve ſhall ſee greater abominations then theſe. We heard hovv this bleſſed Sacrament, vvhichwhich is here propounded by the Apoſtle, as a bond to vnite Chriſtians together in one body, hath beene made the apple of ſtrife, and the occaſion of moſt bitter breaches in the Church: we may now obſerue againe, that the ſame holy Sacrament, which by the ſame Apoſtle is here brought in as a principall inducement to make men ſtee from Idolatry, is by our Aduerſaries made the obiect of the groſſeſt Idolatry that euer hath been practiſed by any. For their conſtant doctrine is, that in worſhipping the Sacrament they ſhould giuegive vntounto it, latriae cultum qui vero Deo debetur, Co…il. Trident. …eſſ. 13. … 1.5.(as the Councell of Trent hath determined,) that kinde of ſeruice which is due to the true God; determining their worſhip in that very thing which the Prieſt doth hold betwixt his hands. Their practice alſo runs accordingly: for an inſtance whereof we neede goe no further then to Sanders booke of the Lords Supper; before which he hath perfixed p. 39an Epiſtle Dedicatory, ſuperſcribed in this manner: To the Body and Blood of our Sauiour Ieſus Chriſt, vnderunder the formes of Bread and Wine, all honour, praiſe, and thankes, be giuen for euer. Adding further in the proceſſe of that blockiſh Epiſtle. Howſoeuer it be with other men, I adore thee my God and Lord really preſent vnderunder the formes of Bread and Wine, after conſecration denly made: Beſeeching thee of pardon for my ſinnes, &c.

Now if the conceite which theſe men hauehave concerning the Sacrament ſhould proue to bee falſe (as indeed we know it to be moſt abſurd and monſtrous) their owne Ieſuite Coſter doth freely confeſſe, that they ſhould be in ſuch an error and Idolatry, qualis in orbe terrarum nunquam vel viſus vel auditus fuit, as neuer was ſeene or heard of in this world. **Tolerabilior eſt enim error eorum, qui pro Deo colunt Statuā auream aut argenteam, aut alterius materiae imaginem, quo modo Gentiles deos ſuos venerabantur; vel pannum rubrum in haſtam eleuatum, quod narratur de Lappis; vel viua animalia, vt quondam Egyptij: quàm eorū, qui fruſtū panis. Coſter. Enchirid. ca. 12.For the error of them is more tolerable, (ſaith he) who worſhip for God a Statue of gold or ſiluer, or an Image of any other matter, as the Gentiles adored their gods; or a red cloth lifted vp vponupon a ſpeare, as it is reported of the Lappians; or liuing creatures, as did ſometime the Egyptians; then of thoſe that worſhip a piece of bread. We therefore who are verily perſwaded that the Papiſts doe thus, muſt of force (if we follow their Ieſuites direction) iudge them to be the moſt intolerable Idolaters that euer were.

Nay, according to their owne principles, how is it poſſible that any of themſelues ſhould certainly know, that the hoſt which they worſhip ſhould be any other thing but bread? ſeeing the change doth wholy depend vponupon conſecration p. 40duly made, (as Sanders ſpeaketh) and that dependeth vponupon the intention of the Prieſt, which no man but himſelfe can hauehave notice of. Bellarmine, diſputing againſt Ambroſius Catharinus, one of his owne brethren, that a man hath no certaine knowledge of his owne iuſtification, can take aduantage of this, and alledge for himſelfe, that one**Neque poteſt certus eſſe certitudine ſidei, ſe percipere verum Sacramentum; cum Sacramen tum ſine inten tione miniſtri non conficiatur, & intentionem alterius nemo …idere poſſit. Bellarmin de Iuſtificat. lib. 3. cap. 8. cannot be certaine by the certainty of faith, that hee doth receiue a true Sacrament; foraſmuch as the Sacrament cannot be made without the intention of the Miniſter, and none can ſee another mans intention. Apply this now to the matter we hauehave in hand; and ſee into what intricate Labyrinths theſe men hauehave brought themſelues. Admit the Prieſts intention ſtood right at the time of conſecration, yet if he that baptized him failed in his intention when he adminiſtred that Sacrament, he remaineth ſtill vnbaptized, and ſo becommeth vncapable of Prieſthood; and conſequently, whatſoeuer he conſecrateth is but bread ſtill. Yea, admit hee were rightly baptized too: if either the Biſhop that conferred vponupon him the Sacrament of Orders, (for ſo they hold it to be) or thoſe that baptized or ordained that Biſhop, miſſed their right intention; neither will the one proue Biſhop, nor the other Prieſt; and ſo with what intention ſoeuer either the one or the other doth conſecrate, there remaineth but bread ſtill. Neither doth the inconuenience ſtay heere, but aſcendeth vpward to all their predeceſſors: in any one of whom if there fall out to bee a nullity of Prieſthood (for want of intention, either in the baptizer, or in the p. 41ordainer) all the generation following, according to their principles, goe without their Prieſthood too; and ſo deliuer but bread to the people, in ſtead of the body of Chriſt. The Papiſts themſelues therefore, if they ſtand vntounto their owne grounds, muſt needs confeſſe, that they are in no better caſe heere, then the Samaritans were in, of whom our Sauiour ſaith,Ioh. 4.22.John 4:22 Yee worſhip yee know not what: but we know, that what they worſhip (bee the condition or intention of their Prieſt what it will be) is bread indeed; which while they take to be their God, we muſt ſtill account them guilty of ſpirituall fornication, and ſuch fornication, as is not ſo much as named amongst the Gentiles.

Theſe then being the Idolaters with whom we hauehave to deale, let vsus learne firſt how dangerous a thing it is to communicate with them in their falſe worſhip. For if we will be partakers of Babylons ſinnes,Reuel. 18.4.Rev 18:4 wee muſt looke to receiue of her plagues. Secondly, wee are to be admoniſhed, that it is not ſufficient that in our owne perſons we refraine worſhipping of Idols, but it is further required, that we reſtraine (as much as in vsus lyeth) the practice thereof in others; leſt by ſuffering God to be diſhonoured in ſo high a manner, when wee may by our calling hinder it, wee make our ſelues partakers of other mens ſinnes. Eli the high Prieſt was a good man, and gaue excellent counſell vntounto his lewd ſonnes: yet wee know what iudgement fell vponupon him,1. Sam. 3.13.1 Sam 3:13 becauſe his ſonnes made themſelues vile, and he frowned not vponupon them, (that is, reſtrained them not;) which God p. 42doth interpret to be a kinde of Idolatry,1. Sam. 2.29.1 Sam 2:29 in honouring of his ſonnes aboue him. The Church of Pergamus did for her owne part hold faſt Chriſts name, and denyed not his faith: yet had the Lord ſomething againſt her;Reuel. 2.14.Rev 2:14 becauſe ſhe had there, them that held the doctrine of Balaam, who taught Balac to cast a ſtumbling blocke before the children of Iſrael, to eate things ſacrificed vntounto Idols, and to commit fornication. So we ſee what ſpeciall notice our Sauiour taketh of the workes, and charity, and ſeruice, and faith, & patience of the Church of Thyatira:Reuel. 2.20.Rev 2:20 and yet for all this he addeth, Notwithſtanding, I hauehave a few things againſt thee, becauſe thou ſufferest that woman Iezebel, which calleth herſelfe a Propheteſſe, to teach and to ſeduce my ſeruants to commit fornication, and to eate things ſacriſiced vntounto Idols.

In the ſecond of Iudges God telleth the childrē of Iſrael, what miſchiefe ſhould come vntounto them by tolerating the Canaanitiſh Idolaters in their Land.Iudg. 2.3.Judg 2:3 They ſhall be thornes in your ſides, (ſaith he) and their gods ſhall be a ſnare vntounto you. Which words containe in them the intimation of a double danger: the one reſpecting the ſoule, the other the body. That which concerneth the ſoule, is: that their Idols ſhould be a ſnare vntounto them. For God well knew that mans nature is as prone to ſpirituall fornication, as it is to corporall. As therefore for the preuenting of the one, he would not hauehave a common harlot tolerated in Iſrael, Lest the Land ſhould fall to whoredome and become full of wickedneſſe: Leuit. 19.29.Lev 19:29ſo for the keeping out of the p. 43other, he would hauehave prouocations taken away, and all occaſions whereby a man might be tempted to commit ſo vile a ſinne. The bodily danger that followeth vponupon the toleration of Idolaters, is: that they ſhould be in their ſides, that is, (as in another place it is more fully expreſſed) they ſhould be prickes in their eyes, Numb. 33.55.Num 33:55and thornes in their ſides, and ſhould vexe them in the Land wherein they dwelled. Now in both theſe reſpects it is certaine, that the toleration of the Idolaters with whom we hauehave to doe, is farre more perillous than of any other. In regard of the ſpirituall danger, wherewith ſimple ſoules are more like to bee inſnared: becauſe this kinde of Idolatry is not brought in with an open ſhew of impiety, (as that of the Pagans) but is a myſtery of iniquity, a wickedneſſe couered with the vaile of piety; and the harlot, which maketh the inhabitants of the earth drunke with the wine of this fornication, is both gilded her ſelfe, and preſenteth alſo her abominations vntounto her followers in a cup of gold. Reuel. 17.2.4.Rev 17:2Rev 17:4If we looke to outward perill, we are like to find theſe men, not thornes in our ſides to vexe vsus, but daggers in our hearts to deſtroy vsus. Not that I take all of them to be of this furious diſpoſition, (miſtake me not: I know a number my ſelfe of a farre different temper:) but becauſe there are neuer wanting among them ſome turbulent humours, ſo inflamed with the ſpirit of fornication, that they runne mad with it; and are tranſported ſo farre, that no tolerable termes can content them, vntill they hauehave attained to the vtmoſt p. 44pitch of their vnbridled deſires. For compaſſing whereof, there is no trechery, nor rebellion, nor murther, nor deſperate courſe whatſoeuer, that (without all remorſe of conſcience) they dare not aduenture vponupon.

Neither doe they thus only, but they teach men alſo ſo to doe: arming both Pope, and Biſhops, and People, and priuate perſons, with power to caſt downe euen Kings themſelues from their Thrones, if they ſtand in their way, and giuegive any impediment to their deſignes. Touching the Popes power herein, there is no diſputing: one of them telleth vsus, thataaDubium non eſt, quin Papa poſſit omnes Reges, cùm ſubeſt cauſa rationabilis, deponere. Auguſtin. Triumphus, de Poteſt. Eccleſiaſt. quaeſt. 46. artic. 2. there is no doubt, but the Pope may depoſe all Kings, when there is a reaſonable cauſe ſo to doe. For Biſhops, Cardinall Baronius informeth vsus by the example of Dacius the Biſhop of Millayne, his dealing againſt the Arrians;bbQuo exemplo ſatis intelligas, non moereri calumaiam, neque inuidiam Epiſcopos illos pati debere, qui ne ſub haeretico principe degant, omnem lapidem voluunt. Baron. an. 538. §. 89. that thoſe Biſhops deſerue no blame, and ought to ſuffer no enuie, who roll eueryevery ſione, (yea and rather then faile, would blow vp ſtones too) that they may not liue vnderunder an hereticall Prince. For the People, Dominieus Bannes, a Dominican Friar, reſolues, that they need not, in this caſe, expect any ſentencing of the matter by Pope, or other; butccQuando adeſt euidens notitia criminis, licitè poſſunt ſubditi (ſi modò eis vires ſuppetant) eximere ſe à poteſtate ſuorum Principum ante Judicis ſententiam deciaratoriam. Bannes in Thom. 2.2. quaeſt. 12. artic. 2. when the knowledge of the fault is euident, ſubiects may lawfully (if ſo be they hauehave ſufficient ſtrength) exempt themſelues from ſubiection to their Princes, before any declaratory ſentence of a Iudge. And that we may vnderſtand that the Prouiſo which hee inſerteth p. 45of hauing ſtrength ſufficient, is very materiall; he putteth vsus in minde, thatddEx hâc concluſione ſequitur eſſe excuſandos Anglicanos & Saxonios fideles, qui non ſe eximunt à poteſtate ſuperiorum, nec bellum contra illos gerunt. Quoniam communiter non habent facultatem ad haec bella gerenda contra Principes, & imminent illis grauia pericula. Id. Ibid. the faithfull (the Papiſts he meaneth) of England are to bee excuſed hereby, who doe not exempt themſelues from the power of their ſuperiours, nor make warre againſt them. Becauſe that generally they hauehave not power ſufficient to make ſuch warres againſt Princes, and great dangers are imminent ouer them.

Laſtly, for priuate perſons, wee may reade in Suarez, that an hereticall King,eePoſt ſententiam latam omninò priuatur regno, ita vt non poſſit iuſto titulo illud poſſidere: ergo extunc poterit tanquam omninò tyrannus tractari; & conſequenter à quocunque priuato poterit inter fici. Fr. Suarez Defenſ. fid. Cathol. lib. 6. cap. 4. §. 14. after ſentence giuen againſt him, is abſolutely depriued of his Kingdome, ſo that he cannot poſſeſſe it by any iuſt title: and therfore from thenceforth may be handled altogether as a Tyrant; and conſequently, hee may bee killed by any priuate perſon. OnelyOnly the Ieſuite addeth this limitation: thatffSi Papa Regem deponat, ab illis tantùm poterit expelli, vel interfi…i, qui bus ipſe id commiſerit. Quod ſinulli executionem imperet, pertinebit ad legitimum in regno ſucceſſorem; vel ſi nullus inuentus fuerit, ad regnum ipſum ſpectabit. Id. ibid. §. 18. If the Pope doe depoſe the King, he may be expelled or killed by them onelyonly to whom hee ſhall commit that buſineſſe. But if he inioyne the execution thereof to no body; then it ſhall appertaine to the lawfull ſucceſſor in the Kingdome: or if none ſuch be to be found, it ſhall belong to the Kingdome it ſelfe. But let him once be declared to be a Tyrant; Mariana (Suarez his Country-man and fellow Ieſuite) will tell you better how hee ſhould bee handled.ggJtaque apertâ vi & armis poſſe occidi tyrannum, ſiue impetu in regiam facto, ſiue commiſsâ pugnâ, in confeſſo eſt Sed & dolo atque inſidijs exceptum: quod fecit Aiod, &c. Eſt quidem maioris virtutis & animi ſimultatem apertè exercere, palàm in hoſtem reipublicae irruere: ſed non minoris or udentiae, fraudi & inſidijs locum captare, quod ſine motu contingat, minori certè periculo publico atque priuato. Io. Mariana, de Reg. inſtit. lib. 1. cap. 7. That a Tyrant (ſaith he) may be killed by open force and armes, whether by violent breaking in p. 46into the Court, or by ioyning of battell, is a matter confeſſed: yea, and by deceit and ambuſhes too, as Ehud did in killing Eglon the King of the Moabites. Indeed it would argue a brauer minde to profeſſe open enmity, and publikely to ruſh in vponupon the enemy of the Common-wealth: but it is no leſſe prudence, to take aduantage by fraud and ambuſhes, becauſe it is done without ſtirre, and with leſſe danger ſurely, both publike and priuate. His concluſion is, thathhJn ents vitam graſſari quacunque arte conceſſum; ne cogatur cantùm ſcions aut imprudens ſibi conſcire mor tem. Id. ibid. in fine. it is lawfull to take away his life, by any art whatſoeuer: with this prouiſo onelyonly, that he be not constrained either wittingly or vnwittingly to bee the cauſe of his owne death. Where the tenderneſſe of a Ieſuites conſcience is well worth the obſeruing. Hee maketh no ſcruple at all to take away the mans life: onelyonly hee would aduiſe that hee be not made away, by hauing poyſon conueyed into his meat or drinke, leſt in taking hereof (forſooth) he which is to be killed, ſhould by this meanes hauehave ſome hand in procuring his owne death.iiHoc tamen temperamento vti in hâc quidem diſputatio ne licebst, ſi non ipſe qui perimi tur venenum haurire cogitur quo intimis me dullis concepto pereat: ſed ex teriùs ab alio adhibeatur nibil adiunante co qui perimendus eſt: nimirum cùm tanta vis eſt veneni, vt ſellâ eo aut veſte delibutâ vim interficiendi habeat. Id. ibid. Yet poyſon him you may, if you liſt, ſo that the venome be externally applyed by ſome other, he that is to bee killed helping nothing thereunto: namely, when the force of the poyſon is ſo great, that a ſeat or garment being infected therewith, it may hauehave ſtrength to kill. And that ſuch meanes of poyſoning hath been vſed, hee prooueth by diuers practices of the Moores: which we leaue to be conſidered of by Fitzherbert, who (to proue that Squires intention of poyſoning Queene Elizabeth in this manner, was but a meere fiction) would perſwade vsus that it is not agreeable to the grounds of nature and reaſon, p. 47that any ſuch thing ſhould be.

Thus we ſee what peſtilent doctrine is daily broched by theſe incendiaries of the world: which, what pernicious effects it hath produced, I need not goe farre to exemplifie; this aſſembly and this place cannot but call to minde the memory of that barbarous plot of the Powder-treaſon. Which being moſt iuſtly charged to hauehavekkAt inquies, omnem modum crudelitatis exceſſit ea coniuratio; cum & prolem, & Regni ordines ſimul implicuiſſet. Id velim ne mireris. Nam malae & pernitioſae herbae & ſemina conterenda, & radices omnes euellendae ſunt, ne recreſcant. Aliâs etiam, propter paucos ſceleratos, multi ſaepè naufragio pereunt. B. P. foreign. epiſtolae I. R. impreſſ. anno 1609. exceeded all meaſure of cruelty; as inuoluing not the King alone, but alſo his children, and the States of the Kingdome, and many thouſands of innocent people in the ſame ruine: a wicked varlet (with whoſe name I will not defile this place) ſteppeth forth ſome foure yeeres after, and with a braſen forehead biddeth vsus not to wonder at the matter. For of an euill and pernicious herbe, both the ſeeds are to be cruſhed, and all the roots to be pulled vp, that they grow not againe. And otherwiſe alſo, for a few wicked perſons it falleth out oftentimes that many periſh in ſhipwracke. In the later of which reaſons we may note theſe mens inſolent impiety toward God: in arrogating vntounto themſelues ſuch an abſolute power for the murthering of innocents, as hee that is Lord of all, hath ouer his owne creatures; the beſt of whom, if he doe enter into iudgement with them, will not bee found righteous in his ſight. In the former, we may obſerue their deadly malice toward Gods Anoynted, which they ſufficiently declare will not bee ſatisfied but by the vtter extirpation of him, and all his Royall progenie.

And whereas for the diſcouery of ſuch wicked p. 48ſpirits, his Maieſty in his Princely wiſedome did cauſe an Oath of Allegeance to bee framed; by the tendring whereof he might be the better able to diſtinguiſh betwixt his loyall and diſloyall ſubiects, and to put a difference betwixt a ſeditious and a quiet-minded Romaniſt: this companion derideth his ſimplicity, in imagining, that that will ſerue the turne, and ſuppoſing that a Papiſt will thinke himſelfe any whit bound by taking ſuch an oath.llSed vide in tantâ aſtutiâ, quanta ſit ſimplicitas. Cùm omnem ſecuritatem in eo iuramento ſibi ſtatuiſſet; talem ſe modum iuramenti, tot circumſtantijs connexūiſſe exiſtimabat, qui, ſaluâ conſcientiâ, nullâ ratione à quoquam diſſolui poſſet. Sed videre non potuit, ſi pontifex iuramentum diſſoluerit, omnes illius nexus, ſiue de fidelitate Regi praeſtandâ, ſiue de diſpenſatione non admittendâ, pariter diſſolutos fore. Immo aliud dicam admirabilius. Noſti, credo, iuramentum iniuſtum, ſi tale eſſe euidenter ſciatur, vil apertè declaretur, neminem obligare; ſed ipſo facto nullum eſſe. Regis iuramentum iniuſtum eſſe, ab ipſo Eccleſiae Paſtore ſufficienter declaratum eſt. Ʋides igitur iam, in ſumum abijſſe illius obligationem; vt vinculum, quod à tot ſapientibus ferreum putabatur, minus ſit, quàm ſtrammeum. Id. ibid. See (ſaith he) in ſo great craft, how great ſimplicity doth bewray it ſelfe. When he had placed all his ſecurity in that oath; hee thought he had found ſuch a manner of oath, knit with ſo many circumſtances, that it could not, with ſafety of conſcience, by any meanes be diſſolued by any man. But hee could not ſee, that if the Pope did diſſolue that oath; all the tyings of it, (whether of performing fidelity to the King, or of admitting no diſpenſation) would bee diſſolued together. Yea, I will ſay another thing that is more admirable. You know (I beleeue) that an vniuſt oath, if it be euidently knowne, or openly declared to be ſuch, bindeth no man; but is voyd ipſo facto. That the Kings oath is vniust, hath been ſufficiently declared by the Paſtor of the Church himſelfe. You ſee therefore, that the obligation of it is vaniſhed into ſmoke: ſo that the bond, which by ſo many wiſe men was thought to bee of iron, is become leſſe then of ſtraw.

p. 49If matters now be come vntounto this paſſe, that ſuch as are addicted to the Pope, will account the Oath of Allegeance to hauehave leſſe force to binde them then a rope of ſtraw; iudge ye whether y^t be not true which hath been ſaid, that in reſpect not of ſpirituall infection onelyonly, but of outward danger alſo to our State, any Idolaters may be more ſafely permitted then Papiſts. Which I doe not ſpeake, to exaſperate you againſt their perſons, or to ſtirre you vp to make new Lawes for ſhedding of their blood. Their blindneſſe I doe much pitty: and my hearts deſire and prayer to God for them is, that they might bee ſaued. OnelyOnly this I muſt ſay, that (things ſtanding as they doe) I cannot preach peace vntounto them.2. King. 9.22.2 Kgs 9:22 For as Iohn ſaid to Ioram, What peace, ſo long as the whoredomes of thy Mother Iezabel, and her witchcrafts are ſo many? ſo muſt I ſay vntounto them: What peace can there be, ſo long as you ſuffer your ſelues to bee led by the mother of harlots and abominations of the earth,Reu. 17.2, 5. and 18.23.Rev 17:2Rev 17:5Rev 18:23 who by her ſorceries hath deceiued all Nations, and made them drunke with the wine of her fornication?Hoſ. 2.2.Hos 2:2 Let her put away her whoredomes out of her ſight, and her adulteries from betweene her breaſts; let her repent of her murthers, and her ſorceries, and her idolatries: or rather, becauſe ſhe is paſt all hope, let thoſe that are ſeduced by her, ceaſe to communicate with her in theſe abominable iniquities; and wee ſhall be all ready to meet them, and reioyce with the Angels in heauen for their conuerſion. In the meane time, they who ſit at the Helme, and hauehave the p. 50charge of our Church and Common wealth committed to them, muſt prouide by all good meanes, that God bee not diſhonoured by their open Idolatries, nor our King and State indangered by their ſecret trecheries. Good Lawes there are already enacted to this purpoſe; which of they were duly put in execution, wee ſhould bane leſſe need to thinke of making new. But it is nor my part to preſſe this poyne. I will therefore conclude as I did begin: I ſpeake as to wiſe men; Iudge ye what I ſay.

2. Tim. 2.7.

… what I ſay, and the Lord giuegive you vnderſtanding … all thing.

FINIS.

End of the text · James Ussher, Sermon 18 February 1620 2 (1621)