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THE SVBSTANCE OF THAT WHICH WAS DELIVERED IN A SERParliament, in St. MARGARETS Church at Weſtminſter, the 18, of February, 1620.
By IAMES VSSHER, PROFESin Ireland.
Imprinted at London by Felix Kyngston, for Iohn Bartlet: and are to be ſold at the ſigne of the gilded Cup, in the Goldſmiths Rowe in Cheapſide. 1621.
Opprimi enim me onere officij malui, quàm id,
quod mihi cum fide ſemel impoſitum fuit, propter infirmitatem animi deponere. The very words which then I vttered, I am not able to preſent vnto you: the ſubſtance of the matter I haue truly laid downe,
1. COR. 10. Verſ. 17.Wee being many, are one bread, and one body: for we are all partakers of that one bread.
I ſpeake to wiſe men. The more vnwiſe might I deeme my ſelfe to be, who being ſo con
The 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 vnto falſe worſhip, may bee diſcoignis probationis, which would both congregare homogenea, and ſegregare heterogenea, (as in Philo
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 haue with the Body, laid downe in the beginning; and the fellowHead, laid downe in the end of the verſe: both which are thus exIohn: That which wee haue ſeene and heard, declare we vnto you, that ye alſo may haue fellowſhip with vs; and truly our fellowſhip is with
the 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-fellowhaue fellowſhip one with another; euen as they haue 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,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 comCommunion of Saints.
To begin therefore with the firſt part therebaptized into Chriſt,
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 vs all into one myſticall body.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 haue been all made to drinke
into one Spirit. Afterwards hee addeth, that wee are the body of Christ, and members in particular: and in another place alſo,We being many, are one body in Christ,
and euery one members one of another.
Now the vſe which hee teacheth vs 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 haue the ſame care one for another, 1. Cor. 12.25. For preuenting of Schiſme, hee exhorteth vs in the fourth to the Epheſians,to keepe the vnity of the Spirit in the bond of peace: and to make this bond the firmer, hee putteth vs 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 vs all: by this multipliſtand 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,terrible as an army with banners: yet, ſuch is the diſorder of our nature, that many for all this breake ranke, and the eneWatchmen 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 menHieron.
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,Iulian the Apoſtata,
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: thatthe 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,What hath been, is now, and that which is to bee, hath already been: and bee not ſo inquiſitiue,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,4. epiſt. 133.
What a man ſhould doe in this caſe? and maketh anſwere, that If it be poſsible, wee ſhould mend it,
but if that may not bee, wee ſhould hold our peace.
The Apoſtles reſolution, I thinke, may giue ſufficient ſatisfaction in this poynt, to all that haue moderate and peaceable mindes.If in any thing yee bee otherwiſe minded, God ſhall reueale euen this vnto you: neuertheleſſe, whereto wee haue already attained, let vs walke by the ſame rule, let vs 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 vnto compromiſe, and to the ſayAchitophel, 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 confor the auoyding of diuerſities of opinions, and the eſtabliſhing of conſent touching true Religion. Hitherto, by Gods mercy, haue wee alI beſeech you, brethren (ſaith the Apoſtle) marke them which cauſe diuiſions and offences, contrary to the doctrine which yee haue learned, and auoid them.
If in ſome other things wee bee otherwiſe minded, than others of our brethren are; let vs beare one with another, vntill God ſhall reueale
Iſmaels of our time, whoſe hand is againſt euery man,
and euery mans hand againſt them;
bite and deuoure one another, vntill they bee conſumed one of another; who forſake the fellowſhip of the Saints, andAuguſt. lib. 2. de Baptiſmo contra Donat.
Chryſoſt. in Epheſ. Hom. 11.
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 vnto their owne ſoules. For howſoeuer the ſchiſmaticke ſecundùm affectum (as the Schoolemen ſpeake) in his intentiſecundùm effectum, in truth and in very deed, hee taketh away the vnity of the Church onely 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 commu
To conclude therefore this firſt vſe which wee are to make of our communion with the Body: let vs call to minde the exhortation of the ApoAboue all things put on loue,
which is the bond
of perfectneſſe, and let the peace of God rule in your hearts, to the which alſo ye are called in one Body. Becompact together in it ſelfe; holding fit correſpondence with the other part of this great body, and due ſubor
Hoc Ithacus velit, & magno mercentur Atridae. They know full well,euery Kingdome diuided againſt it ſelfe, is brought to deſolation; and euery 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 haue wee to looke herein vnto our ſelues; who cannot bee ignorant how doloSolutio continui, and how dangerous Ruptures proue to bee vnto our bodies. If therefore there be any comfort of loue, if any fellowſhip of the ſpirit,that yee be like-minded, hauing the ſame loue, being of one accord, of one minde; and doing nothing through ſtrife or vaineglory. Remember that as oft as we come vnto the Lords Table, ſo oft doe we enter into new bonds of peace, and tye our ſelues with firmer knots of loue together: this bleſſed Communion being a
faith, but alſo of our conloue.
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 haue the ſame care one for another. For that is the ſecond vſe which Saint Paul teacheth vs to make hereof, in 1. Cor. 12.26. which he further amplifieth in the verſe next following, by the mutuall ſympathy and felwhether 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 vnto vs thereby, that as wee are allRemember 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 vpon our afflicted brethren. We know the Woe that is proare not grieued for the affliction of Ioſeph: with the
Therefore now ſhall they goe captiue, with the first that goe captiue. We know the Angels bitter curſe againſt the inhabitants of Meroz.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 aſſi
I need not make any application of that which I haue 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 vnKings goe forth to battell:not grudgingly, or of neceſsity, but freely, and with a willing minde. God loueth a cheerefull giuer:
is able to make all grace abound towards you, that ye alwayes hauing all ſufficiency in all things, may abound to euery good worke.
And thus being by your goodneſſe ſo happily abridged of that which I intended further to haue vrged from the coniunction which we haue with the Body: I paſſe now vnto the ſecond part of the Communion of Saints, which conſiſteth in the vnion which we all haue 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 diſin him all the building fitly framed together, groweth vnto 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 vpon euery Mountaine. From him it is, that there is one fold, and one ſhepheard, Ioh. 10.16. God hauing purgather 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 vs, &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
being many, are one body in Christ, Rom. 12.5. Ye are all one in Chriſt Ieſus, Gal. 3.28. And in the Text wee haue 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,
is it not the communion of the body of Chriſt?
Vnder the name of Bread therefore heere is comprehended both Panis Domini, and Panis Dominus; not onely 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,
Baptiſme doth ſaue vs, vnderſtanfigure) and more then that too (as appeareth by the explicanot the putting away of the filth of the fleſh) euen the inward purging of our conſciences by vertue of the death and rePaul heere making the reaſon of our vnion to bee our partaking all of this one bread, hath not ſo much reſpect vnto the externall bread in the Sacrament (though he exclude not that neither) as vnto the true and heauenly Bread figured thereby; whereIohn:
The bread that I will giue, is my fleſh, which I will giue 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,
dwelleth in me, and I in him.
It is a lamentable thing to behold, how this hoSacramentum, (in a more ſtrict acception of the word:) and that which is inward and inrem 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 onely, we receiue this borem, the thing it ſelfe in it, wee receiue them really: and conſequently the prerelatiue and ſymbolicall; in the other, reall and ſubſtantiall.
To begin then with that which is ſymbolicall and relatiue: we may obſerue out of the ScripAbraham receiued the ſigne of Circumciſion,
a ſeale of the righteouſneſſe of the faith which hee had being vncircumciſed; that Saſigne, the other of a ſeale. Signes, wee knovv, are relaThis cup is the new Teſtament, or, the new Couenant, ſaith our SaThis is my Couenant, ſaith God in the inYe 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 thereWord 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 Iſraethe Arke of the Couenant of the Lord of hoſts, which dwelleth betweene the Cherubims, verſ. 4. and yet was that no other but this
ſhewbread is in the Hethe bread of faces, or, the preſence bread. Wee ſee with vs, 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 behabody and blood of the Lord.
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 CoueIohn the Baptist, that he vvas a Prophet,
and 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 vvhich vvee haue in the heauenly things that are repreſented by them. He that hath in his chamber ye picture of the French King, hath but a bare ſigne; vvhich 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 confirſignificatiue, but truly exhibitiue alſo of thoſe heauenly things whereto they haue relation: as being appoynted by God to bee a meanes of conueying the ſame vnto vs, and putting vs in actuall poſſeſſion there
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 onely
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 ſuhaue the Sonne, before wee haue life: and thereforeeate 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 (forvnto vs a Sonne is giuen;) ſo there muſt bee a receiuing of him on our part: foras many as receiued him, to them gaue hee power to become the ſonnes of God. And as wee arecalled by God vnto 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 madepartakers of Christ. This is that great myſtery (for ſo the Apoſtle termeth it) of our vnion with Chriſt,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 vpon, in the ſixth of Iohn.
Where if any man ſhall demand, (that I may now come vnto the ſecond poynt of our inquiry) How can this man giue vs his fleſh to eate?
Nicodemus, who could not conceiue how a man could bee borne againe,
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 concerI 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 vnto you, that ye alſo haue ſeene me, and beleeue not. And comIt is the Spirit that quickeneth, the fleſh profiteth nothing: the words that I ſpeake vnto 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 euery 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 haue it, would not auaile any thing to ye 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
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 vpon 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 contiIohn: to wit, the quickening Spirit deſcending downeward from the Head, to be in vs a fountaine of ſupernaturall life; and a liuely faith (wrought by the ſame Spirit) aſcending from vs vpward, to lay faſt hold vpon him, who hauing by himſelfe purged our ſinnes, ſitteth on the right hand of the Maiesty on high.
Firſt therefore, for the communion of the
Spirit, which is the ground and foundation of this ſpirituall vnion; let vs call to minde what we haue read in Gods Booke: that Chriſt, the ſecond Adam, was madea quickening ſpirit: and that hequickeneth whom he will: that vnto himGod hath giuen the Spirit without meaſure: andof his fulneſſe haue all we receiued: thathe that is ioyned vnto the Lord, is one Spirit: and thatheereby wee know that we dwell in him, and he in vs, becauſe hee hath giuen vs his Spirit. By all which it doth apEzekiel, 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 yt which he ſaw, that ſome inuiſible bands there were by which theſe wheeles and lithe 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
Nay, if we marke it well, we ſhall finde it to be thus in euery of our owne bodies: that the forthe heauen muſt receiue him, vntill the times of the restitution of all things:
with vs alway, euen vnto the end of the world, in reſpect of the preſence of his Spirit;the whole body is fitly ioyned together,
and compacted by that which euery ioynt ſupplieth, according to the effectuall working in the meaſure of euery part. Which quickening Spirit if it be wantHe which hath not the Spirit of Chriſt, is none of his, Rom. 8.9.
Now among all the graces that are wrought in vs by the Spirit of Chriſt, the ſoule (as it were) of all the reſt, and that wherebythe iust doth liue, is Faith.For we through the Spirit waite for the hope of righteouſneſſe by faith, ſaith S. Paul to the Galatians. And againe: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 doereceiue Chriſt: and ſo likewiſedwelleth in our hearts by faith. Faith thereeate the fleſh of the Sonne of man, and drinke his blood, that is, (as the Apoſtle expreſſeth it without the trope)are made partakers of Christ: he being by this meanes as truly, and euery wayes as effectu
But you will ſay, If this be all the matter, what doe we get by comming to the Sacrament? ſeenot by meaſure, is the priuiledge of our Head: we thatreceiue out of his fulneſſe, haue not our portion of grace deliuered vnto vs all at once, but muſt daily looke forſupply of the Spirit of Ieſus Chriſt. So alſo, while we are in this world,the righteouſneſſe of God is reuealed vnto vs from faith to faith, that is, from one degree and meaperfect that which is lacking in our faith, and euermore pray with the Apoſtles,Lord increaſe our faith.
receiued Chriſt Ieſus the Lord, ſo muſt wee walke in him; rooted and built vp in him, and ſtabliſhed in the faith: that weemay grow vp into him in all things, which is the Head. And to this end God hath ordained publike officers in his Church,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, vnto a perfect man, vnto the meaſure of the ſtature of the fulneſſe of Christ: and hath accordinglymade them able Miniſters of the Spirit that quickeneth, andMiniſters by whom we ſhould beleeue, euen as the Lord ſhall giue to euery man. When wee haue therefore receiuedas new borne babes we must deſire the ſincere milke of the Word, that we may grow thereby: and as growne
Neither muſt we heere with a fleſhly eye looke vpon the meaneneſſe of the outward elements, and haue 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 SyriAre 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 ſeruaIf the Prophet had bid thee doe ſome great thing, wouldest thou not haue done it? How much rather then, when hee ſaith to thee, Waſh and be cleane? So giue mee leaue to ſay vnto you now: If the Lord had comman
True it is indeed, theſe outward creatures haue
in earthen veſſels,
that 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 vnto vs are Spirit and life;God being pleaſed by the fooliſhneſſe of preaching, to ſaue them that beleeue: ſo likethe Cup of bleſsing which he bleſſeth, will be vnto vs 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 onely) algrant vs,
according 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,
Miniſters of the
New Teſtament: for as much as by one Spirit, (as before we haue heard from the Apoſtle) wee haue been all baptized into one body,
and haue been all made to drinke into one Spirit.
And thus haue 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: vvhich is the thing laid dovvne in the expreſſe vvords of my Text. It reSegregatio heterogeneorum, a diſPaul aimeth in his treating here of the Sacrament, is euident both by that vvhich goeth before in the 19. verſ. Wherefore my dearely beloued, flee from Idolatry: and that vvhich 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 IdoWhat agreement hath the Temple of God with Idols?
for 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 the ̄, & 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 CoLet no man beguile you of your reward,
in 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 Aponot 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 Coloſſi35.
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,becauſe (ſay they) he hath forſaken our Lord Ieſus Chriſt, the Sonne of God, and giuen himſelfe to Idolatry: declaring plainly, that by this idolatrous inChurch of God, as they note in the beChriſt the Head of the Church, as they obſerue in the end of their Ca
For the further vnderſtanding of this particuTheodoret, a famous Biſhop of the ancient Church, hath written of this matter in his Commentary vpon the ſecond to the Coloſſians, They that defended the Law (ſaith he) induced the ̄ 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 vnto 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 vnto 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
Baron. Annal. tom. 1. ann. 60. ſect. 20.
Theodoret, by his leaue, did not well vnderstand the meaning of Pauls words: andId. ibid.
Michael were erected anciently by Catholicks, and not by thoſe Hereticks which were condemned in the Councell of LaoTheodoret, 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 vs beIohn that would haue worſhipped him, See thou doe it not, I am thy fellow-ſeruant, Worſhip God; maketh for them; and demandeth very ſoberly,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 vs, thatId. ibid. cap. 19.
Iacob plainly prayed vnto 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 anCyril, (in the firſt ChapTheſaurus) and inCyril there ſpeaketh. His words bee theſe: That hee doth not
meane (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 pre
But to come more neere yet vnto that which is Idolatry moſt properly: An Idoll (we muſt vnNeither 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 vs commit fornication, as ſome of them committed. As well then might one pleade, that Iewiſh or Heatheniſh fornicaThe 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,of gold, and ſiluer, and braſſe, and ſtone, and of wood; which neither can ſee, nor heare, nor walke. The de
The Heathen, ſay they, held the Images themt 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?
Iupiter, the king of all their gods, think that thereIupiters? or when their blocks were ſo old, that they had need to haue new placed in their ſtead; did they think by this change of their Images, yt they made change
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 them6. aduerſ. Getes.Wee worſhip the gods by the Images.
2. diuin. inſtitut. ca. 2.
Wee feare not them, but thoſe to whoſe image they are made, and to whoſe names they are conſecrated.
96.
I doe not worſhip that ſtone, nor that Image which is without ſenſe.
113. c. 2.
I 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 onely 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 Chri96.
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:96.
I would you did worſhip them; you ſhould eaſily learne of them not to worſhip them. But I will grant vnto them, that many of the Idolatrous Iewes & HeaMicah, andIeroboam, which were erected to the memory of Iehouah the God of Iſrael; as alſo the Athenians ſuperſtitious worſhip of theTrehellius Pollio, in the life of Claudiincertum nume ̄. ſo doth Lucan the god of the Iewes, Incerti Iudaea Dei. As therefore the Iewes (by the relation of Tanon ſimulacro aut templo, ſed ará tantùm: ſo it might bee that the AtheAra miſericordia (which poſNulla aute ̄ 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 Althe inuiſible things of him, that is, his eternall power and God-head, was manifeſted vnto them by the creathey 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 wi
The other place of Scripture, is the 4. of Deuteronomy: where Moſes vſeth this ſpeech vnto the children of Iſrael.
The Lord ſpake vnto you out of the midſt of the firſt: yee heard the voyce of the Words, but ſaw no ſimilitude, onely yee heard a voyce, verſe 12. And what doth he inferre vpon this? Take yee therefore good heed vnto your ſelues, (ſaith he in the 5. verſe,) for he ſaw no manner of ſimilitude on the day that the Lord ſpake vnto 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 onely; becauſe that ſuch a creature as that, was not to be expreſſed by viſible lineaments: as if that voyce ſhould haue ſaid vnto the Painter, as Echo is fayned to doe in the
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 vnder the Earth; hee did at that time for
In vaine therefore doe the Romaniſts goe a bout to perſwade vs, that their Images be no ILatreia, and acknowledge to be due onely vnbowing downe vnto them, which is one of ye meaneſt degrees of worſhip, is expreſly forbidden. Se1. lib. 9. c. 6.
Clement the VIII. (to omit other teſtimonies in this kinde) it is con672.
quia debetur ei latria, becauſe the worſhip proper to God is due to it. Now whether they commit Idola
They were beſt therefore from henceforth confeſſe themſelues to be Idolaters: and ſtand to it, that euery kinde of Idolatry is not vnlawfull. Their Ieſuite Gregorius de Valentia will tell them for their comfort,Peter, when he deterreth the faithfull by name ab illicitis Idolorum cultibus (Peter calleth them, that is, abominable Idolatries) doth inſinuate therby, thatJdolatry he ſhould ſay: for that is S. Peters word.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 liAaron 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 in
And leſt the poore people, whom they haue ſo miſerably abuſed, ſhould finde how farre they haue beene miſled; wee ſee that the maſters of
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 onely forbid the wor4 §. 84.
made the Commandement of God of none effect, that they might keepe their owne tradition: that he might fulfill the meaſure of his fathe mother of
harlots and abominations of the earth;
3. diſ1. Cap. 2 § 5.8.10.
But let vs turne yet againe,ſtee from Idolatry, is by our Adlatriae cultum qui vero Deo debetur,
13.
1.5.
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
To the Body and Blood of our Sauiour Ieſus Chriſt, vnder 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 vnder 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 haue 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.
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 vpon 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 per
Nay, according to their owne principles, how is it poſſible that any of themſelues ſhould cerconſecration
duly made, (as Sanders ſpeaketh) and that depenBellarmine, diſputing againſt Ambroſius Catharinus, one of his owne brethren, that a man hath no certaine knowledge of his owne iuſtification, can take adBellarmin 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 haue in hand; and ſee into what intricate Labyrinths theſe men haue brought themſelues. Admit the Prieſts inYee 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 guiland ſuch fornication, as is not ſo much as named amongst the Gentiles.
Theſe then being the Idolaters with whom we haue to deale, let vs learne firſt how dangerous a thing it is to communicate with them in their falſe worſhip. For if we will be partakers of BaEli the high Prieſt was a good man, and gaue exbecauſe his ſonnes made themſelues vile, and he frowned not vpon them, (that is, reſtrained them not;) which God
honouring of his ſonnes aboue him. The Church of Perbecauſe 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 vnto 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:Notwithſtanding, I haue 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 vnto Idols.
In the ſecond of Iudges God telleth the childreThey ſhall be thornes in your ſides, (ſaith he) and their gods ſhall be a ſnare vnto you. Which words containe in them the intimation of a douſoule, the obody. That which concerneth the ſoule, is: that their Idols ſhould be a ſnare vnto 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 haue a common harlot tolerated in Iſrael, Lest the Land ſhould fall to whoredome and become full of wickedneſſe:
they ſhould be in their ſides, that is, (as in another place it is more fully expreſſed) they ſhould be prickes in their eyes,
and 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 haue to doe, is farre more perillous than of any other. In regard of the ſpirituall danger, wherewith ſimple ſoules are more like to bee ina 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 vnto her followers in a cup of gold.
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 giue any impediment to their deſignes. Touching the Popes power herein, there is no diſputing: one of them telleth vs, thatAuguſtin. 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 vs by the example of Dacius the Biſhop of Millayne, his dealing againſt the Arrians;Baron. an. 538. §. 89.
thoſe Biſhops deſerue no blame, and ought to ſuffer no enuie, who roll euery ſione, (yea and rather then faile, would blow vp ſtones too) that they may not liue vnder an hereticall Prince. For the People, Dominieus Bannes, a Dominican Friar, reBannes in Thom. 2.2. quaeſt. 12. artic. 2.
when the knowledge of the fault is euident, ſubiects may lawfully (if ſo be they haue 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 inof hauing ſtrength ſufficient, is very mateId. 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 haue 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,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. Onely the Ieſuite addeth this limitation: thatId. ibid. §. 18.
If the Pope doe depoſe the King, he may be expelled or killed by them onely 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 Ie&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 continIo. 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
into the Court, or by ioyning of battell, is a matter confeſſed: yea, and by deceit and ambuſhes too, as Edid in killing Eglon the King of the Moabites. Indeed it would argue a brauer minde to profeſſe open enmity, and publikely to ruſh in vpon 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, thatId. ibid. in fine.
it is lawfull to take away his life, by any art whatſoeuer: with this prouiſo onely, that he be not constrained either wittingly or vnwittingly to bee the cauſe of his owne death. Where the tenderneſſe of a Ieſuites conId. ibid.
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 haue 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 poyElizabeth in this manner, was but a meere fiction) would perſwade vs that it is not agreeable to the grounds of nature and reaſon,
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 meepiſtolae 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 vs 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 vnto themſelues ſuch an abſolute power for the murthering of inno
And whereas for the diſcouery of ſuch wicked
Oath of Allegeance to bee framed; by the tendring whereof he might be the better able to diſtinguiſh betwixt his loyall and diſloyall ſubId. 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.
If matters now be come vnto this paſſe, that ſuch as are addicted to the Pope, will account the Oath of Allegeance to haue leſſe force to binde them then a rope of ſtraw; iudge ye whether yt be not true which hath been ſaid, that in reſpect not of ſpirituall infection onely, but of outward danIohn ſaid to Ioram, What peace, ſo long as the whoredomes of thy Mother Iezabel, and her witchcrafts are ſo many? ſo muſt I ſay vnto 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,I ſpeake as to wiſe men; Iudge ye what I ſay.
2. Tim. 2.7.
what I ſay, and the Lord giue you vnder 〈…〉 ſtanding all thing. 〈◊〉