THE SUBSTANCE OF THAT WHICH WAS DELIVERED IN A SERmon before the Commons House of Parliament, in St. MARGARET'S Church at Westminster, the 18, of February, 1620.  
By JAMES USHER, PROFESSOR OF DIVINITY IN THE University of DVELIN, in Ireland.  
Imprinted at London by Felix Kyngston, for john Bartlet: and are to be sold at the sign of the gilded Cup, in the Goldsmith's Row in Cheapside. 1621.   

TO THE HONOURABLE ASSEMBLY of the Commons House of Parliament.  
IT pleased this Honourable Assembly to require my service, in preaching at that late religious meeting of yours, for the receiving of the holy Sacrament of the Lords Supper. I was afterward also sent unto by the like authority, to publish that which (according to my poor ability) I then delivered. And although in respect of myself, and of my want of time to prosecute such a subject, I could wish I had been spared from such a task: yet rather than the expectation, and express signification of the desire of the representative body of the whole Commonalty of the Kingdom should rest unsatisfied; I have yielded to commit this unto the disposing and direction of them, for whose sakes it was at first undertaken. Opprimi enim me onere officij malui, quàm id, 
Cic.  quod mihi cum fide semel impositum fuit, propter infirmitatem animi deponere. The very words which then I uttered, I am not able to present unto you: the substance of the matter I have truly laid down, though in some places (as it fell out) somewhat contracted, in others a little more enlarged. Whatsoever it is, I wholly submit it unto your grave censures: and so beseeching the Lord to give you prosperous success in all your worthy endeavours for the service of God, his Majesty and your Country, I rest  
Yours in all Christian duty to be commanded, JAMES USHER.   
1. COR. 10. Vers. 17. 
We being many, are one bread, and one body: for we are all partakers of that one bread.  
OTher entrance I need not make unto my speech at this time, then that which the Apostle himself presenteth unto me in the verse next but one going before my Text: I speak to wise men. The more unwise might I deem myself to be, who being so conscious unto myself of my great weakness, durst adventure to discover the same before so grave and judicious an Auditory; but that this consideration doth somewhat support me, that no great blame can light herein upon me, but some aspersion thereof must reflect upon yourselves, who happened to make so evil a choice; the more facile I expect you to be in a cause, wherein you yourselves are some ways interested.  
The special cause of your assembling at this time, is, first, that you who profess the same truth, may join in one body, and partake together of the same blessed Communion: and then, that such as adhere unto false worship, may be discovered and avoided: You in your wisdom discerning this holy Sacrament to be, as it were, ignis probationis, which would both congregare homogenea, and segregare heterogenea, (as in Philosophy we use to speak) both conjoin those that be of the same, and disjoin such as be of a differing kind and disposition. And to this purpose have I made choice of this present Text: wherein the Apostle maketh our partaking of the Lords Table to be a testimony, not only of the union and communion which we have betwixt ourselves, and with our Head, (which he doth in the express words, which I have read) but also of our dis-union and separation from all idolatrous worship: as appeareth by the application hereof unto his main drift and intendment, laid down in the 14. and 21. verses.  
The effect therefore of that which Saint Paul in express terms here delivereth, is the Communion of Saints: which consisteth of two parts; the fellowship which they have with the Body, laid down in the beginning; and the fellowship which they have with the Head, laid down in the end of the verse: both which are thus explained by Saint john: That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son jesus Christ, 1. joh. 1.3. Let them therefore that walk in darkness, brag as much as they list of their good-fellowship: this blessed Apostle assureth us, that such only as do walk in the light, 
1. joh. 1.6, 7.  have fellowship one with another; even as they have fellowship with God, and jesus Christ his Son, whose blood shall cleanse them from all sin. And to what better company can a man come, 
Heb. 12.23, 24.  than to the general Assembly, and Church of the firstborn which are enrolled in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to jesus the Mediator of the new Covenant, and to the blood of sprinkling, which speaketh better things then that of Abel? No fellowship (doubtless) 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 baptised into Christ, 
Gal. 3.27, 28.  to be a testimony that we are all one in Christ: so doth he here make our partaking of that one bread, to be an evidence 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 Baptism and our drinking of the Lords Cup, as seals of the spiritual conjunction of us all into one mystical body. 
1. Cor. 12.12, 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 baptised into one body, whether we be jews or Gentiles, whether we be bond or free: and have been all made to drink into one Spirit. Afterwards he addeth, that we 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.  and every one members one of another.  
Now the use which he teacheth us to make of this wonderful conjunction (whereby we are made members of Christ, and members one of another) is twofold: 1. That there should be no schism in the body. 2. That the members should have the same care one for another, 1. Cor. 12.25. For preventing of Schism, he exhorteth us in the fourth to the Ephesians, 
Ephes. 4. 3-6.  to keep the unity of the Spirit in the bond of peace: and to make this bond the firmer, he putteth us in mind of one Body, one Spirit, one Hope, one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in us all: by this multiplication of unities declaring unto us, that the knots whereby we are tied together, are both in number more, and of fare greater moment, than that matters of smaller consequence should dissever us: and therefore that we should stand fast in one spirit, with one mind, striving together for the faith of the Gospel, and in nothing terrified by our adversaries, Philip. chap. 1. vers. 27, 28.  
But howsoever God hath thus marshaled his Church in a goodly order, 
Cant. 6.4.  terrible as an army with banners: yet, such is the disorder of our nature, that many for all this break rank, and the enemy laboureth to breed division in God's House, that so his Kingdom might not stand. Nay, often times it cometh to pass, 
Cant. 5.7.  that the Watchmen themselves, who were apppointed for the safegarding of the Church, prove in this kind to be 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, invenire non possum, scidisse Ecclesiam & de domo Dei populos seduxisse, praeter illos qui Sacerdotes à Deo positi fuerant & Prophetae. Hieron.  into the unity of the faith, and of the knowledge of the Son of God, oven from among those, some do arise, that speak perverse things, to draw away disciples after them.  
Thus we find in the Ecclesiastical History, 
* Ephes. 4 13. Act. 20.30.  that after the death of julian the Apostata, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozo. men. lib. 6. hist. Ecclesiast. cap. 4.  questions and disputes concerning matters of doctrine were freshly set afoot by those who were set over the Churches. Whereupon Sozomen maketh this grave observation: that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  the disposition of men is such, that when they are wronged by others, they are at agreement among themselves; but when they are freed of evils from abroad, than they make insurrections one against another. Which as we find 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, 
c Eccles. 3.15.  that What hath been, is now, and that which is to be, hath already been: and be not so inquisitive, 
d Eccles. 6.10.  why the former days were better than these? for we do not inquire wisely concerning this. When like troubles were in the Church heretofore, Isidorus Pelusiota, an ancient Father, moveth the question, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jsidor. Pelus lib. 4. epist. 133.  What a man should do in this case? and maketh answer, that If it be possible, we should mend it, but if that may not be, we should hold our peace.  
The Apostles resolution, I think, may give sufficient satisfaction in this point, to all that have moderate and peaceable minds. 
f Phil. 3.15, 16.  If in any thing ye be otherwise minded, God shall reveal even this unto you: nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. It is not to be looked for, that all good men should agree in all things: neither is it fit that we should (as our Adversaries do) put the truth unto compromise, and to the saying of an Achitophel, whose counsel must be 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: we all consent in the main grounds of Religion drawn from thence: we all subscribe to the articles of doctrine agreed upon in the Synod of the year 1562. for the avoiding of diversities of opinions, and the establishing of consent touching true Religion. Hitherto, by God's mercy, have we already attained; thus fare therefore let us mind the same thing: let not every wanton wit be permitted to bring what fancies he list, into the Pulpit, and to disturb things that have been well ordered. 
Rom. 16.17.  I beseech you, brethren (saith the Apostle) mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them.  
If in some other things we be otherwise minded, than others of our brethren are; let us bear one with another, until God shall reveal the same thing unto us: and howsoever we may see cause why we should descent from others in matter of opinion; yet let us remember, that that is no cause why we should break the King's peace, and make a rent in the Church of God. A thing deeply to be thought of by the Ismaels' of our time, whose hand is against every man, 
Gen. 16.12.  and every man's hand against them; 
Gal. 5.15.  who bite and devour one another, until they be 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I say and protest, that to make schism in the Church, is no less evil, than to fall into heresy. Chrysost. in Ephes. Hom. 11.  by a sacrilegious separation break this bond of peace. Little do these men consider, how precious the peace of the Church ought to be in our eyes (to be redeemed with a thousand of our lives) and of what dangerous consequence the matter of schism is unto their own souls. For howsoever the schismatic secundùm affectum (as the Schoolmen speak) in his intention and wicked purpose, taketh away unity from the Church; even as he that hateth God, doth take away goodness from him, as much as in him lieth: yet secundùm effectum, in truth and in very deed, he taketh away the unity of the Church only from himself: that is, he cutteth himself off from being united with the rest of the body; and being dissevered from the body, how is it possible that he should retain communion with the Head?  
To conclude therefore this first use which we are to make of our communion with the Body: let us call to mind the exhortation of the Apostle: Above all things put on love, 
Col. 3.14, 15.  which is the bond of perfectness, 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 unity: 
Psal. 133.1.  what a goodly thing it is to behold such an honourable Assembly as this is, 
Psal. 122 3.  to be as a house that is compact together in itself; holding fit correspondence with the other part of this great body, and due subordination unto their and our Head! Such as wish not well to the public good, and would rejoice at the ruin of our State, long for nothing more, than 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.  that every Kingdom divided against itself, is brought to desolation; and every house divided against itself, shall not stand: nor do they forget the Politicians old rule, Divide & impera, Make a division, and get the dominion. The more need have we to look herein unto ourselves; who cannot be ignorant how dolorous Solutio continui, and how dangerous Ruptures prove to be unto our bodies. If therefore there be any comfort of love, if any fellowship of the spirit, 
Phil. 2.1, 2, 3.  fulfil our joy: that ye be like-minded, having the same love, being of one accord, of one mind; and doing nothing through strife or vainglory. Remember that as oft as we come unto the Lord's Table, so oft do we enter into new bonds of peace, and tie ourselves with firmer knots of love together: this blessed Communion being a sacred seal not only of the union which we have with our Head by faith, but also of our conjunction with the other members of the body by love.  
Whereby as we are admonished to maintain unity among ourselves, that there be no schism or division in the body: so are we also further put in mind, that the members should have the same care one for another. For that is the second use which Saint Paul teacheth us to make hereof, in 1. Cor. 12.26. which he further amplifieth in the verse next following, by the mutual sympathy and fellow-feeling which the members of the same body have one with another. For whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it: and then he addeth: Now ye are the body of Christ, and members in particular. Showing unto us thereby, that as we are all 
* Ephes. 3.6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concorporated (as it were) and made copartners of the promise in Christ: so we should have one another in our hearts, 
* 2. Cor. 7.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to die and live together. And hereupon is that exhortation in the 13. to the Hebrews grounded: 
Heb. 13.3.  Remember them that are in in bonds, as bound with them, and them which suffer adversity, as being yourselves also in the Body. It being a perilous sign that we be no lively members of that body, if we be not sensible of the calamities that lie upon our afflicted brethren. We know the Woe that is pronounced against such as are at ease in Zion, 
Amos 6.1, 6, 7.  and are not grieved for the affliction of joseph: with the judgement following. Therefore now shall they go captive, with the first that go captive. We know the Angels bitter curse against the inhabitants of Meroz. 
judg. 5.23.  Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the inhabitants thereof: because they came not to help the Lord, to help the Lord against the mighty. Not as if the Lord did stand in need of our help, or were not able, without our assistance, to maintain his own cause; but that hereby he would make trial of our readiness to do him service, and prove the sincerity of our love. If we hold our peace and sit still at this time, 
Ester 4 14.  deliverance shall arise to God's Church from another place: but let us look that the destruction do not light upon us and ours.  
I need not make any application of that which I have spoken: the face of Christendom, so miserably rend and torn, as it is at this day, cannot but present itself as a rueful spectacle unto all our eyes, and (if there be any bowels in us) stir up compassion in our hearts. Neither need I to be earnest in exciting you to put your helping hands to the making up of these breaches: your forwardness herein hath prevented me, and in stead of petitioning (for which I had prepared myself) hath ministered unto me matter of thanksgiving. A good work is at all times commendable: but the doing of it in fit time, addeth much to the lustre thereof, and maketh it yet more goodly. The season of the year is approaching, wherein Kings go forth to battle: 
2. Sam. 11.1.  the present supply and offer of your Subsidy was done 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 mind. God loveth a cheerful giver: 
2. Cor. 9.7, 8.  and he is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work.  
And thus being by your goodness so happily abridged of that which I intended further to have urged from the conjunction which we have with the Body: I pass now unto the second part of the Communion of Saints, which consisteth in the union which we all have with one Head. For Christ our Head is the main foundation of this heavenly union. Out of him there is nothing but confusion; without him we are nothing but disordered heaps of rubbish: but in him all the building fitly framed together, groweth unto 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 ourselves we are but lost sheep, scattered and wand'ring upon every Mountain. From him it is, that there is one fold, and one shepherd, joh. 10.16. God having purposed in himself to gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him, Ephes. 1.10. This is the effect of our Saviour's prayer, joh. 17.21. That they all may be one, as thou Father art in me, & I in thee, that they also may be one in us, etc. I in them, and thou in me, that they may be made perfect in one. And this is it which we find so oft repeated by Saint Paul: We being many, are one body in Christ, Rom. 12.5. Ye are all one in Christ jesus, Gal. 3.28. And in the Text we have in hand: We 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 break, 
1. Cer. 10.16.  is it not the communion of the body of Christ?  
Under the name of Bread therefore here is comprehended both Panis Domini, and Panis Dominus; not only the bread of the Lord, but also the Lord himself, who is that living Bread which came down from heaven, joh. 6.51. For as Saint Peter, 
1. Pet 3.21.  saying that Baptism doth save us, understandeth thereby both the outward part of that Sacrament, (for he expressly calleth it a figure) and more than that too (as appeareth by the explication presently adjoined: not the putting away of the filth of the flesh) even the inward purging of our consciences by virtue of the death and resurrection of jesus Christ: so Saint Paul here making the reason of our union to be our partaking all of this one bread, hath not so much respect unto the external bread in the Sacrament (though he exclude not that neither) as unto the true and heavenly Bread figured thereby; whereof the Lord himself pronounceth in the sixth of john: 
joh. 8.32, 51.  The bread that I will give, is my flesh, which I will give for the life of the world. And (to show that by partaking of this bread, that wonderful union we speak of, is effected:) He that eateth my flesh, and drinketh my blood, 
joh. 6.56.  dwelleth in me, and I in him.  
It is a lamentable thing to behold, how this holy Sacrament, which was ordained by Christ to be a bond whereby we should be knit together in unity, is by Satan's malice, and the corruption of man's disposition, so strangely perverted the contrary way; that it is made the principal occasion of that woeful distraction which we see amongst Christians at this day, and the very fuel of endless strifes, and implacable contentions. And for as much as these mischiefs have proceeded from the inconsiderate confounding of those things which in their own nature are as different as may be: for the clearer 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 Schools call properly Sacramentum, (in a more strict acception of the word:) and that which is inward and invisible, which they term rem Sacramenti, the principal thing exhibited in the Sacrament. Thus in the Lord's Supper, the outward thing which we see with our eyes, is bread and wine, the inward thing which we apprehend by faith is, the body and blood of Christ: in the outward part of this mystical action, which reacheth to that which is Sacramentum only, we receive this body and blood but sacramentally; in the inward, which containeth rem, the thing itself in it, we receive them really: and consequently the presence of these in the one is relative and symbolical; in the other, real and substantial.  
To begin then with that which is symbolical and relative: we may observe out of the Scripture, which saith, that Abraham received the sign of Circumcision, 
Rom. 〈…〉.  a seal of the righteousness of the faith which he had being uncircumcised; that Sacraments have a twofold relation to the things whereof they be Sacraments: the one of a sign, the other of a seal. Signs, we know, are relatively united unto the things which they do signify; and in this respect are so nearly conjoined together, that the name of the one is usually communicated unto the other. This cup is the new Testament, or, the new Covenant, saith our Saviour in the institution of the holy Supper, Luk. 22.20. This is my Covenant, saith God in the institution of Circumcision in the old Testament, Gen. 17.10. but how it was his Covenant, he explaineth in the verse immediately following: Ye shall circumcise the flesh of your foreskin; and it shall be a SIGN of the Covenant betwixt me and you. So words being the signs of things, no sooner is the sound of the word conveyed to our ears, but the notion of the thing signified thereby is presented unto our mind: and thereupon in the speech of the Scripture nothing is more ordinary, then by the term of 
* So the ten. Commandments are 〈…〉 Exod. 24.28. 〈…〉, no thing. Luk. 1.37. etc.  Word to note a thing. We read in the fourth of the first of Samuel, that the Philistims were afraid and said, God is come into the Camp, vers. 7. when the Israelites brought thither the Ark of the Covenant of the Lord of hosts, which dwelleth between the Cherubims, vers. 4. and yet was that no other but this relative kind of presence whereof now we speak: in respect whereof also the shewbread is in the Hebrew named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of faces, or, the presence bread. We see with us, the room wherein the King's chair, and other ensigns of State are placed, is called the Chamber of presence, although the King himself be not there personally present: and as the rude and undutiful behaviour of any in that place, or the offering of any disrespect to the King's pourtraicture, or to the Arms Royal, or to any other thing that hath relation to his Majesty, is taken as a dishonour done unto the King himself: so here, he that eateth the bread, and drinketh the cup of the Lord unworthily, is accounted guilty of offering indignity to the body and blood of the Lord. 
1. Cor. 11.27.   
In this sort we acknowledge Sacraments to be signs; but bare signs we deny them to be: seals they are, as well as signs of the Covenant of grace. As it was therefore said of john the Baptist, that he was a Prophet, 
Math. 11.9.  and more than a Prophet: so must we say of Sacraments, that they be signs, and more than signs; even pledges and assurances of the interest which we have in the heavenly things that are represented by them. He that hath in his chamber the picture of the French King, hath but a bare sign; which possibly may make him think of that King when he looketh on it, but showeth not that he hath any manner of interest in him. It is otherwise with him that hath the King's great Seal for the confirmation of the title that he hath unto all the lands and livelihood which he doth enjoy. And as here, the wax that is affixed to those letters Patents, howsoever for substance it be the very same with that which is to be found every where, yet being applied to this use, is of more worth to the Patentee, than all the wax 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 served at ordinary tables: but in respect of the sacred use whereunto they are consecrated, such a change is made, that now they differ as much from common bread and wine, as heaven from earth. Neither are they to be accounted barely significative, but truly exhibitive also of those heavenly things whereto they have relation: as being apppointed by God to be a means of conveying the same unto us, and putting us in actual possession thereof. So that in the use of this holy ordinance, as verily as a man with his bodily hand and mouth receiveth the earthly creatures; so verily doth he with his spiritual hand and mouth (if any such he have) receive the body and blood of Christ.  
And this is that real and substantial presence, which we affirmed to be in the inward part of this sacred action. For the better conceiving of which mystery, we are to inquire, first, what the thing is which we do here receive; secondly, how and in what manner we are made partakers of it. Touching the first, the truth which must be held, is this: that we do not here receive only the benefits that flow from Christ; but the very body and blood of Christ, that is, Christ himself crucified. For as none can be made partaker of the virtue of the bread and wine to his bodily sustenance, unless he first do receive the substance of those creatures: so neither can any participate in the benefits arising from Christ to his spiritual relief, except he first have communion with Christ himself. We must 
a 1. joh. 5.12.  have the Son, before we have life: and therefore 
b joh. 6.57.  eat him we must, (as himself speaketh) that is, as truly be made partakers of him, as we are of our ordinary food, if we will live by him. As there is a giving of him on God's part (for 
c Esa. 9.6.  unto us a Son is given;) so there must be a receiving of him on our part: for 
d joh. 1.12.  as many as received him, to them gave he power to become the sons of God. And as we are 
e 1. Cor. 1.9.  called by God unto the communion of his Son jesus Christ our Lord: so if we do hear his voice, and not harden our hearts by unbelief, we are indeed made 
f Heb. 3.14.  partakers of Christ. This is that great mystery (for so the Apostle termeth it) of our union with Christ, 
Ephes. 5.30, 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 Son of man, and drinking of his blood, which our Saviour insisteth so much upon, in the sixth of john.  
Where if any man shall demand, (that I may now come unto the second point of our inquiry) How can this man give us his flesh to eat? 
joh. 6.52.  he must beware that he come not pre-occupied with such dull conceits as they were possessed withal, who moved that question there; he must not think that we cannot truly feed on Christ, unless we receive him within our jaws: (for that is as gross an imagination as that of Nicodemus, who could not conceive how a man could be borne again, 
joh. 2.4.  unless he should enter the second time into his mother's womb:) but must consider that the eating and drinking which our Saviour speaketh of, must be answerable to the hungering and thirsting, for the quenching whereof this heavenly Banquet is provided. Mark well the words which he useth, toward the beginning of his discourse concerning this argument. 
joh. 6.35, 36.  I am the bread of life, he that cometh to me, shall never hunger; and he that believeth on me, shall never thirst. But I said unto you, that ye also have seen me, and believe not. And compare them with those in the end: 
joh. 6.63, 64.  It is the Spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not. Now observe, that such as our hungering is, such is our eating. But every one will confess, that the hunger here spoken of, is not corporal, but spiritual: Why then should any man dream here of a corporal eating? Again, the corporal eating, if a man might have it, would not avail any thing to the slaking of this hunger; nay, we are expressly told, that the flesh thus taken (for so we must understand it) profiteth nothing, a man should never be the better, nor one jot the holier, nor any whit further from the second death, if he had filled his belly with it. But that manner of feeding on this flesh, which Christ himself commendeth unto us, is of such profit, that it preserveth the eater from death, 
joh. 6.50, 51, 54, 58.  and maketh him to live for ever. It is not therefore such an eating, that every man who bringeth a bodily mouth with him may attain unto: but it is of a fare higher nature; namely, a spiritual uniting of us unto Christ, whereby he dwelleth in us, and we live by him.  
If any do further inquire, how it is possible that any such union should be, seeing the body of Christ is in heaven, and we are upon earth? I answer, that if the manner of this conjunction were carnal and corporal, it would be indeed necessary that the things conjoined should be admitted to be in the same place: but it being altogether spiritual and supernatural, no local presence, no physical nor mathematical continuity or contiguity is any way requisite thereunto. It is sufficient for the making of a real union in this kind, that Christ and we (though never so fare distant in place each from other) be knit together by those spiritual ligatures, which are intimated unto us in the words alleged out of the sixth of john: to wit, the quickening Spirit descending downward from the Head, to be in us a fountain of supernatural life; and a lively faith (wrought by the same Spirit) ascending from us upward, to lay fast hold upon him, who having by himself purged our sins, sitteth on the right hand of the Majesty on high. 
Heb. 1.3.   
First therefore, for the communion of the Spirit, which is the ground and foundation of this spiritual union; let us call to mind what we have read in God's Book: that Christ, the second Adam, was made 
a 1. Cor. 15.45.  a quickening spirit: and that he 
b joh. 5.21.  quickeneth whom he will: that unto him 
c joh. 3.34.  God hath given the Spirit without measure: and 
d joh. 1.16.  of his fullness have all we received: that 
e 1. Cor. 6.17.  he that is joined unto the Lord, is one Spirit: and that 
f 1. joh. 3.24.4.13.  hereby we know that we dwell in him, and he in us, because he hath given us his Spirit. By all which it doth appear, that the mystery of our union with Christ consisteth mainly in this: that the selfsame Spirit which is in him, as in the Head, is so derived from him into every one of his true members, that thereby they are animated and quickened to a spiritual life. We read in the first of Ezekiel, of four living creatures, and of four wheels standing by them. When those went, (saith the Text) these went; and when those stood, these stood: and when those were lifted up from the earth, the wheels were lifted up over against them. He that should behold such a vision as this, would easily conclude by that which he saw, that some invisible bands there were by which these wheels and living creatures were joined together, howsoever none did outwardly appear unto the eye: and the holy Ghost, to give us satisfaction herein, discovereth the secret, by yielding this for the reason of this strange connexion; that the spirit of the living creature was in the wheels, Ezek. 1.21. From whence we may infer, that things may truly be conjoined together, though the manner of the conjunction be not corporal: and that things distant in place may be united together, by having the spirit of the one communicated unto the other.  
Nay, if we mark it well, we shall find it to be thus in every of our own bodies: that the formal reason of the union of the members consisteth not in the continuity of the parts (though that also be requisite to the unity of a natural body:) but in the animation thereof by one and the same spirit. If we should suppose a body to be as high as the heavens, that the head thereof should be where Christ our Head is, and the feet where we his members are: no sooner could that head think of moving one of the toes, but instantly the thing would be done, without any impediment given by that huge distance of the one from the other. And why? because the same soul that is in the head, as in the fountain of sense 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 proved to be mortified, it presently would cease to be a member of that body; the corporal conjunction and continuity with the other parts notwithstanding. And even thus is it in Christ; although in regard of his corporal presence, the heaven must receive him, until the times of the restitution of all things: 
Act. 3.21.  yet is he here with us always, even unto the end of the world, in respect of the presence of his Spirit; 
Math. 28.20.  by the vital influence whereof from him, as from the Head, the whole body is fitly joined together, 
Ephes. 4.16.  and compacted by that which every joint supplieth, according to the effectual working in the measure of every part. Which quickening Spirit if it be wanting in any, no external communion with Christ or his Church, can make him a true member of this mystical 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 us by the Spirit of Christ, the soul (as it were) of all the rest, and that whereby 
a Habak. 2.4. Rom. 1.17. Gal. 3.11. Heb. 10.38.  the just doth live, is Faith. 
b Gal. 5.5.  For we through the Spirit wait for the hope of righteousness by faith, saith S. Paul to the Galatians. And again: 
c Gal. 2.20.  I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. By faith it is, that we do 
d joh. 1.12.  receive Christ: and so likewise 
e Ephes. 3.17.  Christ dwelleth in our hearts by faith. Faith therefore is that spiritual mouth in us, whereby we eat the flesh of the Son of man, and drink his blood, that is, (as the Apostle expresseth it without the trope) 
f Heb. 3.14.  are made partakers of Christ: he being by this means as truly, and every ways as effectually made ours, as the meat and drink which we receive into our natural bodies.  
But you will say, If this be all the matter, what do we get by coming to the Sacrament? seeing we have faith, and the quickening Spirit of Christ before we come thither. To this I answer: that the Spirit is received in diverse measures, and faith bestowed upon us in different degrees; by reason whereof our conjunction with Christ may every day be made straiter, and the hold which we take of him firmer. To receive the Spirit 
g joh. 3.34.  not by measure, is the privilege of our Head: we that 
h joh. 1.16.  receive out of his fullness, have not our portion of grace delivered unto us all at once, but must daily look for 
i Phil. 1.19.  supply of the Spirit of jesus Christ. So also, while we are in this world, 
k Rom. 1.17.  the righteousness of God is revealed unto us from faith to faith, that is, from one degree and measure of it to another: and consequently, we must still labour to 
l 1. Thes. 3.10.  perfect that which is lacking in our faith, and evermore pray with the Apostles, 
m Luk. 17.5.  Lord increase our faith. 
n Colos. 2.6, 7.  As we have therefore received Christ jesus the Lord, so must we walk in him; rooted and built up in him, and established in the faith: that we 
o Ephes. 4.15.  may grow up into him in all things, which is the Head. And to this end God hath ordained public officers in his Church, 
p Eph. 4.12, 13.  for the perfecting of the Saints for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: and hath accordingly 
q 2. Cor. 3.6.  made them able Ministers of the Spirit that quickeneth, and 
r 1. Cor. 3.5.  Ministers by whom we should believe, even as the Lord shall give to every man. When we have therefore received 
s Gal. 3.2.  the Spirit and 
t joh. 17.20.  Faith (and so spiritual life) by their ministry, we are not there to rest; but 
u 1. Pet. 2.2.  as new borne babes we must desire the sincere milk of the Word, that we may grow thereby: and as grown men too, we must desire to be fed at the Lords Table, that by the strength of that spiritual re●●●● we may be enabled to do the Lords work, 〈◊〉 may continually be nourished up thereby in the life of grace, unto the life of glory.  
Neither must we here with a fleshly eye look upon the meanness of the outward elements, and have this faithless thought in our hearts, that there is no likelihood, a bit of bread, and a draught of wine should be able to produce such heavenly effects as these. For so we should prove ourselves to be no wiser than Naaman the Syrian was, 
2 King. 5.12, 13.  who having received direction from the man of God, that he should wash in jordan seven times, to be cleansed of his Leprosy; replied with indignation, Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? May I not wash in them, and be clean? But as his servants did soberly advice him then, If the Prophet had bid thee do some great thing, wouldst thou not have done it? How much rather then, when he saith to thee, Wash and be clean? So give me leave to say unto you now: If the Lord had commanded us to do some great thing, for the attaining of so high a good; should not we willingly have done it? How much rather then, when he biddeth us to eat the bread, and drink the wine that he hath provided for us at his own Table, that by his blessing thereupon we may grow in grace, and be preserved both in body and soul unto everlasting life?  
True it is indeed, these outward creatures have no natural power in them to effect so great a work as this is, no more than the water of jordan had to recover the Leper: but the work wrought by these means, is supernatural; and God hath been pleased in the dispensation both of the Word and of the Sacraments so to ordain it, that these heavenly treasures should be presented unto us in earthen vessels, 
2. Cor. 4.7.  that the excellency of the power might be of God. As therefore in the preaching of the Gospel, the Minister doth not dare verba, and beat the air with a fruitless sound, but the words that he speaketh unto us are Spirit and life; 
1. Cor. 1.21.  God being pleased by the foolishness of preaching, to save them that believe: so likewise in the administration of the Lords Supper, he doth not feed us with bare bread and wine, but if we have the life of faith in us, (for still we must remember that this Table is provided not for the dead, but for the living) and come worthily, 
1. Cor. 10.16.  the Cup of blessing which he blesseth, will be unto us the communion of the blood of Christ, and the bread which he breaketh, the communion of the body of Christ: of which precious body and blood we being really made partakers, (that is, in truth and indeed, and not in imagination only) although in a spiritual and not a corporal manner; the Lord doth grant us, 
Ephes. 3.16, 19  according to the riches of his glory, to be strengthened with might by his Spirit in the inner man, that we may be filled with all the fullness of God. For the Sacraments (as well as the Word) be a part of that ministration of the Spirit, 
2. Cor. 3.6, 8.  which is committed to the Ministers of the New Testament: for as much as by one Spirit, (as before we have heard from the Apostle) we have been all baptised into one body, 
1. Cor. 12.13.  and have been all made to drink into one Spirit.  
And thus have I finished the first part of my task, my Congregatio homogeneorum, (as I call it) the knitting together of those that appertain to the same body, both with their fellow-members, and with their Head: which is the thing laid down in the express words of my Text. It remaineth now that I proceed to the Apostles application hereof unto the argument he hath in hand, which is Segregatio heterogeneorum, a dissevering of those that be not of the same communion; that the faithful may not partake with Idolaters, by countenancing, or any way joining with them in their  courses. For that this is the main scope at which S. Paul aimeth in his treating here of the Sacrament, is evident both by that which goeth before in the 19 verse. Wherefore my dear beloved, flee from Idolatry: and that which followeth in the 21. Ye cannot drink the Cup of the Lord, and the cup of devils; ye cannot be partakers of the Lords Table, and of the table of devils.  
Whereby we may collect thus much, that as the Lords Supper is a seal of our conjunction one with another, and with Christ our Head; so is it an evidence of our disjunction from Idolaters, binding us to dis-avow all communion with them in their false worship. And indeed, the one must necessarily follow upon the other: considering the nature of this heinous sin of Idolatry is such, that it can no ways stand with the fellowship which a Christian man ought to have, both with the Head, and with the body of the Church. To this purpose, in the sixth of the second to the Corinthians we read thus: What agreement hath the Temple of God with Idols? 
2. Cor. 6.16, 17  for ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Wherefore come out from among them, & be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you. And in the 2. Chap. of the Epistle to the Colossians: Let no man beguile you of your reward, 
Col. 2. 1●, 19  in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind: and not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. In which words the Apostle showeth unto us, that such as under pretence of humility were drawn to the worshipping of Angels, did not hold the Head, and consequently could not retain communion with the body, which receiveth his whole growth from thence. Answerably whereunto the Fathers assembled out of diverse provinces of Asia in the Synod held at Laodicea, (not fare from the Colossians) did solemnly conclude, that 
a Concil. Laodicen. Can. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 go and invocate Angels, and pronounced an anathema against any that should be found to do so, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because (say they) he hath forsaken our Lord jesus Christ, the Son of God, and given himself to Idolatry: declaring plainly, that by this idolatrous invocation 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 observe in the end of their Canon.  
For the further understanding of this particular, it will not be amiss to consider what Theodoret, a famous Bishop of the ancient Church, hath written of this matter in his Commentary upon the second to the Colossians, They that defended the Law (saith he) induced them also to worship the Angels, saying that the Law was given by them. And this vice continued in Phrygia, and Pisidia for a long time: for which cause also the Synod assembled in Laodicea the chief City of Phrygia, forbade them by a Law, to pray unto Angels. And even to this day among them and their borderers, there are Oratories of Saint Michael to be seen. This therefore did they counsel should be done, using humility, and saying, that the God of all was invisible, and inaccessible, and incomprehensible; and that it was fit men should get God's favour by the means of Angels. And this is it which the Apostle saith, In humility, and worshipping of Angels. Thus fare Theodoret, whom Cardinal Baronius discerning to come somewhat close unto him, and to touch the Idolatry of the Popish crew a little to the quick, leaveth the poor shifts wherewith his companions labour to obscure the light of this testimony, and telleth us plainly, that 
c Ex 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 leave, did not well understand the meaning of Paul's words: and 
d Incautè 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 Catholics, and not by those Heretics which were condemned in the Council of Laodicea, as he mistook the matter. As if any wise man would be persuaded upon 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 lived twelve hundred years ago.  
Yet must I needs confess, that he showeth a little more modesty herein then Bellarmine his fellow-Cardinall doth; who would make us believe, that the place in the nineteenth of the Revelation, where the Angel saith to Saint john that would have worshipped him, See thou do it not, I am thy fellow-servant, Worship God; maketh for them; and demandeth very soberly, 
e Cur 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 do the same thing that john did? and, whether the Caluinists knew better than john, whether Angels were to be adored or no? And as for invocation of them, he telleth us, that 
f Hîc apertè S. jacob Angelum invocavit. Id. ibid. cap. 19  Saint jacob plainly prayed unto an Angel, in the 48. of Genesis, when in blessing the sons of joseph, he said, The Angel which delivered me from all evil, bless those children. Whom for answer we remit to Saint Cyril, (in the first Chapter of the third book of his Thesaurus) and entreat him to tell us, how near of kin he is here to those Heretics of whom S. Cyril there speaketh. His words be these: That he doth not mean (in that place, Genes. 48.16.) an Angel, as the HERETICS understand it, but the Son of God is manifest by this: that when he had said, [The Angel,] he presently addeth, [who delivered me from all evils.] Which Saint Cyril presupposeth, no good Christian will ascribe to any but to God alone.  
But to come more near yet unto that which is Idolatry most properly: An Idol (we must understand) in the exact propriety of the term, doth signify any Image; but according to the Ecclesiastical use of the word, it noteth such an Image as is set up for religious adoration. And in this later sense we charge the adherents of the Church of Rome with gross Idolatry: 
See for this, the excellent Homily of the Peril of Idolatry.  because that contrary to God's express Commandment they are found to be worshippers of Images. Neither will it avail them here to say, that the Idolatry forbidden in the Scripture, is that only which was used by jews and Pagans. The Apostle indeed in this place dehorting Christians from Idolatry, propoundeth the fall of the jews in this kind before their eyes: 
1. Cor. 10.7, 8.  Neither be ye Idolaters, saith he, as some of them were. And so doth he also add concerning another sin, in the verse following: Neither let us commit fornication, as some of them committed. As well then might one plead, that jewish or Heathenish fornication were here only reprehended, as jewish or Heathenish Idolatry. But as the one is a foul sin, whether it be committed by jew, Pagan, or Christian: so if such as profess the Name of Christ, shall practise that which the Word of God condemneth in jews and Pagans, for Idolatry, their profession is so fare from diminishing, that it augmenteth rather the heinousness of the crime. 
Psal. 135.15.  The Idols of the Heathen are silver and gold, the work of men's hands, saith the Psalmist: and so the Idols (of Christians, in all likelihood) mentioned in the Revelation, 
Reuel. 9.20.  are said to be of gold, and silver, and brass, and stone, and of wood; which neither can see, nor hear, nor walk. The description of these Idols (we see) agreeth in all points with Popish Images: where is any difference?  
The Heathen, say they, held the Images themselves 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 jewish Idolaters, (of whom the Apostle here speaketh) who erected the golden Calf in the Wilderness? Can we think that they were all so senseless, as to imagine that the Calf, 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 up out of the land of Egypt? 
Exod. 32.4.  And for the Heathen: did the Romans and Grecians, when they dedicated in several places an hundred Images (for example) to the honour of jupiter, the king of all their gods, think that thereby they had made an hundred jupiters'? or when their blocks were so old, that they had need to have new placed in their stead; did they think by this change of their Images, that they made change also of their gods? without question they must so have thought, if they did take the very Images themselves to be their gods: and yet the Prophet bids us consider diligently; and we shall find that the Heathen nations did not change their gods, (jerem. 2.10, 11.) Nay, what do we meet with, more usually in the writings of the Fathers, than these answers of the Heathens for themselves? 
a Deos per simulacra veneramur. Arnob. lib. 6. adverse. Geteses.  We worship the gods by the Images. 
b Non ipsa, inquiunt, timemus; sed eos, ad quorum imaginem ficta, et quorum nominibus consecrata sunt. Lact. lib. 2. diuin. institut. ca 2.  We fear not them, but those to whose image they are made, and to whose names they are consecrated. 
c Non ego illum lapidem colo. nec illud simulacrum quod est sine sensu. Aug. in Psal. 96.  I do not worship that stone, nor that Image which is without sense. 
d Nec simulacrum nec daemonium colo; sed per essigiem corporalem eius rei signum intueor, quam colere debeo. Aug. in Psa. 113. c. 2.  I neither worship the Image nor a spirit in it: but by the bodily portraiture I do behold the sign of that thing which I ought to worship.  
But admit they did not account the Image itself to be God, (will the Papist further say;) yet were those images set up to represent either things that had no being, or devils, or false gods; and in that respect were Idols: whereas we erect Images only to the honour of the true God, and of his servants the Saints and Angels. To this I might oppose that answer of the Heathen to the Christians: 
e Non colimus niala daemonia: Angelos quos dicitis, ipsos et nos colimus, virtutes Dei magni, et ministeria Dei magni. Aug. in Psa. 96.  We do not worship evil spirits: such as you call Angels, those do we also worship, the powers of the great God, and the Ministers of the great God. and put them in mind of S. Augustine's reply: 
f utinam ipsos colere velletis; facilè ab ipsis disceretis non illos colere. Aug. in Psal. 96.  I would you did worship them; you should easily learn of them not to worship them. But I will grant unto them, that many of the Idolatrous jews & Heathens Images were such as they say they were: yet I deny that all of them were such, and confidently do avouch, that Idolatry is committed by yielding adoration to an Image of the true God himself. For proof whereof (omitting the Idols of 
g judg. 17.3, 13  Micah, and 
h 2. Kin. 10.16, 29, 31.  jeroboam, which were erected to the memory of jehovah 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 numen. so doth Lucan the god of the jews, Incerti Iudaea Dei. As therefore the jews (by the relation of Tacitus, li. 2. Hi.) worshipped their God in mount Carmel, non simulacro aut templo, sed ará tantùm: so it might be 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 autem effigies, nulli commissa metallo Forma Dei; mentes habitare et pectora gaudet.  Unknown God, Act. 17.23. if, as the common use of Idolaters was, they added an Image to their Altar:) I will content myself with these two places of Scripture; the one whereof concerneth the jews, the other the Heathen. That which toucheth the Heathen, is in the first Chapter of the Epistle to the Romans: where the Apostle having said, that God had showed unto them that which might be known of him; and that the invisible things of him, that is, his eternal power and Godhead, was manifested unto them by the creation of the world, and the contemplation of the creatures: he addeth presently, that God was sorely displeased with them, and therefore gave them up unto vile affections, because they changed the glory of that uncorruptible God, into an Image made like to corruptible men, and to birds, and fourfooted beasts, and creeping things. Whereby it is evident, that the Idolatry condemned in the wisest of the Heathen, was the adoring of the invisible 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 useth this speech unto the children of Israel.  
The Lord spoke unto you out of the midst of the first: ye heard the voice of the Words, but saw no similitude, only ye heard a voice, verse 12. And what doth he infer upon this? Take ye therefore good heed unto yourselves, (saith he in the 5. verse,) for he saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire: Lest ye corrupt yourselves, and make you a graved image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the air, the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth. Where we may observe: first, that God in the delivery of the Law did purposely use a voice only; because that such a creature as that, was not to be expressed by visible lineaments: as if that voice should have said unto the Painter, as Echo is feigned to do in the 
i Ausonius, Epigram. xi.  Poet.  
Vane, quid affectas faciem mihi ponere, pictor?  
Si mihi vis similem pingere, pinge sonum.  
Secondly, that when he uttered the word of the second Commandment in mount Sinai, and forbade the making of the likeness of any thing that is in Heaven above, or in the Earth beneath, or in the Waters under the Earth; he did at that time forbear to show himself in any visible shape, either of man or woman, either of beast in the earth, foul in the air, or fish in the waters beneath the earth: to the end it might be the better made known, that it was his pleasure not to be adored at all in any such forms; & that the worshipping of Images, not only as they have reference to the creatures whom they do immediately represent, or to false gods, but also as they have relation to himself (the true God, who was then speaking unto them in the Mount) did come within the compass of the Idolatry which was condemned in that Commandment.  
In vain therefore do the Romanists go a bout to persuade us, that their Images be no Idols: and as vainly also do they spend time in curiously distinguishing the several degrees of worship; the highest point whereof, which they call Latreia, and acknowledge to be due only unto God, they would be loath we should think that they did communicate to any of their Images. But here we are to understand, first of all, that Idolatry may be committed by giving not the highest only, but also the lowest degree of religious adoration unto Images: and therefore in the words of the Commandment, the very bowing down unto them, which is one of the meanest degrees of worship, is expressly forbidden. Secondly, that it is 
* Constans est Theologorum sententia, Imaginem eodem honore et cultu honorari et coli, quo colitur id cuius est Imago. Azor. institut. moral. part. 1. lib. 9 c. 6.  the received doctrine of Popish divines, that the Image should be honoured with the same worship, wherewith that thing is worshipped whose Image it is: and therefore what adoration is due to Christ and the Trinity, the same by this ground they are to give unto their Images. Thirdly, that in the Roman Pontifical published by the authority of Clement the VIII. (to omit other testimonies in this kind) it is concluded, 
* Crux legati, quia debetur ei latria, erit à dextris. Pontifical. edit. Rom. pag. 672.  that the Cross of the Pope's Legate shall have the right hand, upon this very reason, quia debetur ei latria, because the worship proper to God is due to it. Now whether they commit Idolatry, who communicate unto a senseless thing, that worship which they themselves confess to be due unto God alone: let all the world judge.  
They were best therefore from henceforth confess themselves to be Idolaters: and stand to it, that every kind of Idolatry is not unlawful. Their jesuite 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 think that Saint Peter, when he deterreth the faithful by name ab illicitis Idolorum cultibus (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Peter calleth them, that is, abominable Idolatries) doth insinuate thereby, that 
* Some Jdolatry he should say: for that is S. Peter's word.  some worship of Images is lawful. john 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 strain higher. For howsoever he cannot away with the name of Idols and Idolatry; yet he liketh the thing itself so well, that he undertaketh to clear Aaron from committing any error in setting up the golden Calf, and laboureth to purge Laban, and Micha, and jeroboam too from the imputation of Idolatry: having found indeed, that nothing had been done by them in this kind, which is not agreeable to the practice of the Roman Church at this day.  
And lest the poor people, whom they have so miserably abused, should find how fare they have been misled; we see that the masters of that Church do in the Service books and Catechisms, which come unto the hands of the vulgar, generally leave out the words of the second Commandment that make against the adoration of Images: fearing lest by the light thereof, the mystery of their iniquity should be discovered. They pretend indeed that this Commandment is not excluded by them, but included only in the first: whereas in truth they do but craftily conceal it from the people's eyes, because they would not have them to be ruled by it. Nay, 
Gab. Vasquez. lib. 2. do Ador. disput. 4. c. 3. §. 74.75.  Vasquez the jesuite doth boldly acknowledge, that it plainly appeareth by comparing the words of this Commandment, with the place which hath been alleged out of the 4. of Deuteronomy; that the Scripture did not only forbid the worshipping of an Image for God, but also the adoration of the true God himself in an Image. He confesseth further, that he and his fellow Catholics do otherwise. What saith he then to the Commandment, think you? Because it will not be obeyed, it must be repealed, and not admitted to have any place among the moral precepts of God. 
* Cùm suerit iuris positivi et Caeremonialis illa leges Mosaicae prohibitio, tempore legis Euangelicae debuit cessare; atque id, quod aliâs iure natu rali licitum, et honestum est, ut imagines depingere, et illis etiam uti ad adoratio nem, in lege Euangelie â locum habere debet. Vasques ibid. c. 4 §. 84.  It was (saith he) a positive and ceremonial Law: and therefore aught to cease in the time of the Gospel. And as if it had not been enough for him to match the Scribes and Pharises in impiety, who made the Commandment of God of none effect, that they might keep their own tradition: that he might fulfil the measure of his fathers, and show himself to be a true child of her who beareth the name of being the mother of harlots and abominations of the earth; 
Reu. 17.5.  he is yet more mad, 
Vasquez de Adorat. lib. 3. disput. 1. Cap. 2 § 5.8.10.  and sticketh not to maintain, that not only a painted 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 be discreetly handled) be adored with God, as his Image; yea and counteth it no absurdity at all, that a very wisp of straw should be thus worshipped.  
But let us turn yet again, 
E●●● 8.15.  and we shall see greater abominations than these. We heard how this blessed Sacrament, which is here propounded by the Apostle, as a bond to unite Christians together in one body, hath been made the apple of strife, and the occasion of most bitter breaches in the Church: we may now observe again, that the same holy Sacrament, which by the same Apostle is here brought in as a principal inducement to make men free from Idolatry, is by our Adversaries made the object of the grossest Idolatry that ever hath been practised by any. For their constant doctrine is, that in worshipping the Sacrament they should give unto it, latriae cultum qui vero Deo debetur, 
Co●●il. Trident. ●ess. 13. 〈◊〉 1.5.  (as the Council of Trent hath determined,) that kind of service 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 need go no further then to Sanders book of the Lords Supper; before which he hath perfixed an Epistle Dedicatory, superscribed in this manner: To the Body and Blood of our Saviour jesus Christ, under the forms of Bread and Wine, all honour, praise, and thankes, be given for ever. Adding further in the process of that blockish Epistle. Howsoever it be with other men, I adore thee my God and Lord really present under the forms of Bread and Wine, after consecration denly made: Beseeching thee of pardon for my sins, etc.  
Now if the conceit which these men have concerning the Sacrament should prove to be false (as indeed we know it to be most absurd and monstrous) their own jesuite Coster doth freely confess, that they should be in such an error and Idolatry, qualis in orbe terrarum nunquam vel visus vel auditus fuit, as never was seen or heard of in this world. 
* Tolerabilior est enim error eorum, qui pro Deo colunt Statuam auream aut argenteam, aut alterius materiae imaginem, quo modo Gentiles deos suos venerabantur; vel pannum rubrum in hastam elevatum, quod narratur de Lappis; vel viva animalia, ut quondam Egyptij: quàm eorum, qui frustum panis. Coster. Enchirid. ca 12.  For the error of them is more tolerable, (saith he) who worship for God a Statue of gold or silver, or an Image of any other matter, as the Gentiles adored their gods; or a red cloth lifted up upon a spear, as it is reported of the Lappians; or living creatures, as did sometime the Egyptians; then of those that worship a piece of bread. We therefore who are verily persuaded that the Papists do thus, must of force (if we follow their jesuites direction) judge them to be the most intolerable Idolaters that ever were.  
Nay, according to their own principles, how is it possible that any of themselves should certainly know, that the host which they worship should be any other thing but bread? seeing the change doth wholly depend upon consecration duly made, (as Sanders speaketh) and that dependeth upon the intention of the Priest, which no man but himself can have notice of. Bellarmine, disputing against Ambrose Catharinus, one of his own brethren, that a man hath no certain knowledge of his own justification, can take advantage of this, and allege for himself, 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 justificat. lib. 3. cap. 8.  cannot be certain by the certainty of faith, that he doth receive a true Sacrament; forasmuch as the Sacrament cannot be made without the intention of the Minister, and none can see another man's intention. Apply this now to the matter we have in hand; and see into what intricate Labyrinths these men have brought themselves. Admit the Priest's intention stood right at the time of consecration, yet if he that baptised him failed in his intention when he administered that Sacrament, he remaineth still unbaptized, and so becometh uncapable of Priesthood; and consequently, whatsoever he consecrateth is but bread still. Yea, admit he were rightly baptised too: if either the Bishop that conferred upon him the Sacrament of Orders, (for so they hold it to be) or those that baptised or ordained that Bishop, miss their right intention; neither will the one prove Bishop, nor the other Priest; and so with what intention soever either the one or the other doth consecrate, there remaineth but bread still. Neither doth the inconvenience stay here, but ascendeth upward to all their predecessors: in any one of whom if there fall out to be a nullity of Priesthood (for want of intention, either in the baptizer, or in the ordainer) all the generation following, according to their principles, go without their Priesthood too; and so deliver but bread to the people, in stead of the body of Christ. The Papists themselves therefore, if they stand unto their own grounds, must needs confess, that they are in no better case here, than the Samaritans were in, of whom our Saviour saith, 
joh. 4.22.  Ye worship ye know not what: but we know, that what they worship (be 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 spiritual fornication, and such fornication, as is not so much as named amongst the Gentiles.  
These then being the Idolaters with whom we have to deal, let us learn first how dangerous a thing it is to communicate with them in their false worship. For if we will be partakers of Babylon's sins, 
Reuel. 18.4.  we must look to receive of her plagues. Secondly, we are to be admonished, that it is not sufficient that in our own persons we refrain worshipping of Idols, but it is further required, that we restrain (as much as in us lieth) the practice thereof in others; lest by suffering God to be dishonoured in so high a manner, when we may by our calling hinder it, we make ourselves partakers of other men's sins. Eli the high Priest was a good man, and gave excellent counsel unto his lewd sons: yet we know what judgement fell upon him, 
1. Sam. 3.13.  because his sons made themselves vile, and he frowned not upon them, (that is, restrained them not;) which God doth interpret to be a kind of Idolatry, 
1. Sam. 2.29.  in honouring of his sons above him. The Church of Pergamus did for her own part hold fast Christ's name, and denied not his faith: yet had the Lord something against her; 
Reuel. 2.14.  because she had there, them that held the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed unto Idols, and to commit fornication. So we see what special notice our Saviour taketh of the works, and charity, and service, and faith, & patience of the Church of Thyatira: 
Reuel. 2.20.  and yet for all this he addeth, Notwithstanding, I have a few things against thee, because thou sufferest that woman jezebel, which calleth herself a Prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrisiced unto Idols.  
In the second of judges God telleth the children of Israel, what mischief should come unto them by tolerating the Canaanitish Idolaters in their Land. 
judg. 2.3.  They shall be thorns in your sides, (saith he) and their gods shall be a snare unto you. Which words contain in them the intimation of a double danger: the one respecting the soul, the other the body. That which concerneth the soul, is: that their Idols should be a snare unto them. For God well knew that man's nature is as prone to spiritual fornication, as it is to corporal. As therefore for the preventing of the one, he would not have a common harlot tolerated in Israel, Lest the Land should fall to whoredom and become full of wickedness: 
Levit. 19.29.  so for the keeping out of the other, he would have provocations taken away, and all occasions whereby a man might be tempted to commit so vile a sin. The bodily danger that followeth upon 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 pricks in their eyes, 
Numb. 33.55.  and thorns in their sides, and should vex them in the Land wherein they dwelled. Now in both these respects it is certain, that the toleration of the Idolaters with whom we have to do, is fare more perilous than of any other. In regard of the spiritual danger, wherewith simple souls are more like to be ensnared: because this kind of Idolatry is not brought in with an open show of impiety, (as that of the Pagans) but is a mystery of iniquity, a wickedness covered with the veil of piety; and the harlot, which maketh the inhabitants of the earth drunk with the wine of this fornication, is both gilded herself, and presenteth also her abominations unto her followers in a cup of gold. 
Reuel. 17.2.4.  If we look to outward peril, we are like to find these men, not thorns in our sides to vex us, but daggers in our hearts to destroy us. Not that I take all of them to be of this furious disposition, (mistake me not: I know a number myself of a fare different temper:) but because there are never wanting among them some turbulent humours, so inflamed with the spirit of fornication, that they run mad with it; and are transported so fare, that no tolerable terms can content them, until they have attained to the utmost pitch of their unbridled desires. For compassing whereof, there is no treachery, nor rebellion, nor murder, nor desperate course whatsoever, that (without all remorse of conscience) they dare not adventure upon.  
Neither do they thus only, but they teach men also so to do: arming both Pope, and Bishops, and People, and private persons, with power to cast down even Kings themselves from their Thrones, if they stand in their way, and give any impediment to their designs. Touching the Pope's power herein, there is no disputing: one of them telleth us, that 
a Dubium 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 do. For Bishops, Cardinal Baronius informeth us by the example of Dacius the Bishop of milan, his dealing against the Arrians; 
b Quo exemplo satis intelligas, non moereri calumaiam, neque invidiam Episcopos illos pati debere, qui ne sub haeretico principe degant, omnem lapidem voluunt. Baron. an. 538. §. 89.  that those Bishops deserve no blame, and aught to suffer no envy, who roll every sione, (yea and rather than fail, would blow up stones too) that they may not live under an heretical Prince. For the People, Dominieus Bannes, a Dominican Friar, resolves, that they need not, in this case, expect any sentencing of the matter by Pope, or other; but 
c Quando adest evidens 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 evident, subjects may lawfully (if so be they have sufficient strength) exempt themselves from subjection to their Princes, before any declaratory sentence of a judge. And that we may understand that the Proviso which he inserteth of having strength sufficient, is very material; he putteth us in mind, that 
d Ex 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 gravia pericula. Id. Ibid.  the faithful (the Papists he meaneth) of England are to be excused hereby, who do not exempt themselves from the power of their superiors, nor make war against them. Because that generally they have not power sufficient to make such wars against Princes, and great dangers are imminent over them.  
Lastly, for private persons, we may read in Suarez, that an heretical King, 
e Post sententiam latam omninò privatur regno, ita ut non possit iusto titulo illud possidere: ergo extunc poterit tanquam omninò tyrannus tractari; & consequenter à quocunque privato poterit inter fici. Fr. Suarez Defence. fid. Cathol. lib. 6. cap. 4. §. 14.  after sentence given against him, is absolutely deprived of his Kingdom, so that he cannot possess it by any just title: and therefore from thenceforth may be handled altogether as a Tyrant; and consequently, he may be killed by any private person. Only the jesuite addeth this limitation: that 
f Si 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 inventus fuerit, ad regnum ipsum spectabit. Id. ibid. §. 18.  If the Pope do depose the King, he may be expelled or killed by them only to whom he shall commit that business. But if he enjoin the execution thereof to no body; than it shall appertain to the lawful successor in the Kingdom: or if none such be to be found, it shall belong to the Kingdom itself. But let him once be declared to be a Tyrant; Mariana (Suarez his Countryman and fellow jesuite) will tell you better how he should be handled. 
g Jtaque apertâ vi & armis posse occidi tyrannum, sive impetu in regiam facto, sive commissâ pugnâ, in confesso est Sed & dolo atque insidijs exceptum: quod fecit Aiod, etc. 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 privato. Io. Mariana, de Reg. instit. lib. 1. cap. 7.  That a Tyrant (saith he) may be killed by open force and arms, whether by violent breaking in into the Court, or by joining of battle, 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 braver mind to profess open enmity, and publicly to rush in upon the enemy of the Commonwealth: but it is no less prudence, to take advantage by fraud and ambushes, because it is done without stir, and with less danger surely, both public and private. His conclusion is, that 
h In ents vitam grassari quacunque arte concessum; ne cogatur cantùm scions aut imprudens sibi conscire mor tem. Id. ibid. in fine.  it is lawful to take away his life, by any art whatsoever: with this proviso only, that he be not constrained either wittingly or unwittingly to be the cause of his own death. Where the tenderness of a jesuites conscience is well worth the observing. He maketh no scruple at all to take away the man's life: only he would advice that he be not made away, by having poison conveyed into his meat or drink, lest in taking hereof (forsooth) he which is to be killed, should by this means have some hand in procuring his own death. 
i Hoc tamen temperamento uti 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, ut sellâ eo aut veste delibutâ vim interficiendi habeat. Id. ibid.  Yet poison him you may, if you list, so that the venom be externally applied by some other, he that is to be killed helping nothing thereunto: namely, when the force of the poison is so great, that a seat or garment being infected therewith, it may have strength to kill. And that such means of poisoning hath been used, he proveth by diverse practices of the Moors: which we leave to be considered of by Fitzherbert, who (to prove that Squire's intention of poisoning Queen Elizabeth in this manner, was but a mere fiction) would persuade us that it is not agreeable to the grounds of nature and reason, that any such thing should be.  
Thus we see what pestilent doctrine is daily broached by these incendiaries of the world: which, what pernicious effects it hath produced, I need not go fare to exemplify; this assembly and this place cannot but call to mind the memory of that barbarous plot of the Powder-treason. Which being most justly charged to have 
k At 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 evellendae sunt, ne recrescant. Aliâs etiam, propter paucos sceleratos, multi saepè naufragio pereunt. B. P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. epistolae I. R. impress. anno 1609.  exceeded all measure of cruelty; as involving not the King alone, but also his children, and the States of the Kingdom, and many thousands of innocent people in the same ruin: a wicked varlet (with whose name I will not defile this place) steppeth forth some four years after, and with a brazen forehead biddeth us not to wonder at the matter. For of an evil and pernicious herb, both the seeds are to be crushed, and all the roots to be pulled up, that they grow not again. And otherwise also, for a few wicked persons it falleth out oftentimes that many perish in shipwreck. In the later of which reasons we may note these men's insolent impiety toward God: in arrogating unto themselves such an absolute power for the murdering of innocents, as he that is Lord of all, hath over his own creatures; the best of whom, if he do enter into judgement with them, will not be found righteous in his sight. In the former, we may observe their deadly malice toward Gods Anointed, which they sufficiently declare will not be satisfied but by the utter extirpation of him, and all his Royal progeny.  
And whereas for the discovery of such wicked spirits, his Majesty in his Princely wisdom did cause an Oath of Allegiance to be framed; by the tendering whereof he might be the better able to distinguish betwixt his loyal and disloyal subjects, and to put a difference betwixt a seditious and a quiet-minded Romanist: this companion derideth his simplicity, in imagining, that that will serve the turn, and supposing that a Papist will think himself any whit bound by taking such an oath. 
l Sed vide in tantâ astutiâ, quanta sit simplicitas. Cùm omnem securitatem in eo iuramento sibi statuisset; talem se modum iuramenti, tot circumstantijs connexunisse existimabat, qui, saluâ conscientiâ, nullâ ratione à quoquam dissolui posset. Sed videre non potuit, si pontifex iuramentum dissoluerit, omnes illius nexus, sive de fidelitate Regi praestandâ, sive de dispensatione non admittendâ, pariter dissolutos fore. Immo aliud dicam admirabilius. Nosti, credo, iuramentum iniustum, si tale esse evidenter sciatur, vil apertè declaretur, neminem obligare; sed ipso facto nullum esse. Regis iuramentum iniustum esse, ab ipso Ecclesiae Pastore sufficienter declaratum est. Vides igitur iam, in sumum abijsse illius obligationem; ut 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 itself. When he had placed all his security in that oath; he thought he had found such a manner of oath, knit with so many circumstances, that it could not, with safety of conscience, by any means be dissolved by any man. But he could not see, that if the Pope did dissolve that oath; all the tiings of it, (whether of performing fidelity to the King, or of admitting no dispensation) would be dissolved together. Yea, I will say another thing that is more admirable. You know (I believe) that an unjust oath, if it be evidently known, or openly declared to be such, bindeth no man; but is void ipso facto. That the King's oath is unjust, hath been sufficiently declared by the Pastor of the Church himself. 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 be of iron, is become less then of straw.  
If matters now be come unto this pass, that such as are addicted to the Pope, will account the Oath of Allegiance to have less force to bind them then a rope of straw; judge ye whether that be not true which hath been said, that in respect not of spiritual infection only, but of outward danger also to our State, any Idolaters may be more safely permitted then Papists. Which I do not speak, to exasperate you against their persons, or to stir you up to make new Laws for shedding of their blood. Their blindness I do much pity: and my hearts desire and prayer to God for them is, that they might be saved. Only this I must say, that (things standing as they do) I cannot preach peace unto them. 
2. King. 9.22.  For as john said to joram, What peace, so long as the whoredoms of thy Mother jezabel, and her witchcrafts are so many? so must I say unto them: What peace can there be, so long as you suffer yourselves to be led by the mother of harlots and abominations of the earth, 
Reu. 17.2, 5. and 18.23.  who by her sorceries hath deceived all Nations, and made them drunk with the wine of her fornication? 
Hos. 2.2.  Let her put away her whoredoms out of her sight, and her adulteries from between her breasts; let her repent of her murders, 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 we shall be all ready to meet them, and rejoice with the Angels in heaven for their conversion. In the mean time, they who sit at the Helm, and have the charge of our Church and Common wealth committed to them, must provide by all good means, that God be not dishonoured by their open Idolatries, nor our King and State endangered by their secret treacheries. Good Laws there are already enacted to this purpose; which of they were duly put in execution, we should bane less need to think of making new. But it is nor my part to press this point. I will therefore conclude as I did begin: I speak as to wise men; judge ye what I say.  2. Tim. 2.7. 
〈…〉 what I say, and the Lord give you understanding 〈◊〉 all thing.  
FINIS.