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Title page of A sermon preached before the Commons-House [sic] of Parliament, in Saint Margarets Church at…, London, 1624A sermon preached before the Commons-House [sic] of Parliament, in Saint Margarets Church at…A sermon preached before the Commos-House [sic] of Parliament, in Saint Margarets Church at…James Ussher, 1624

Sermon

pp. 5057 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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1. Cor. 10. Vers. 17. We being many, are one bread, and one body: for we are all partakers of that one bread.

1. Cor. 10. Vers. 17. Wee being many, are one bread, and one body: for we are all partakers of that one bread.

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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 my self to be, who being so conscious unto my self 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 your selves, who happened to make so evil a choice; the more facile I expect you to be in a cause, wherein you your selves are some ways interested.

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

:8p. 3

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 dis-join 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 our selves, 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.

Sermon

pp. 5057 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:6img 3

1. Cor. 10. Vers. 17. We being many, are one bread, and one body: for we are all partakers of that one bread.

1. Cor. 10. Vers. 17. Wee being many, are one bread, and one body: for we are all partakers of that one bread.

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:8p. 3

:9p. 3

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 ⟨p. 3⟩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 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,² than to the general Assembly, and Church of the first-borne 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.

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 fellowship which they haue with the Head, laid downe in the end of the verse: both which are thus explained by Saint Iohn: 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 ⟨p. 3⟩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-fellowship: this blessed Apostle assureth vs, that such onely as doe walke in the light,¹ haue 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,² than to the generall Assembly, and Church of the first-borne which are inrolled in heauen, and to God the Iudge of all, and to the spirits of iust men made perfect, and to Iesus the Mediator of the new Couenant, and to the blood of sprinkling, which speaketh better things then that of Abel? No fellowship (doubtlesse) is comparable to this Communion of Saints.

:10p. 3–4

To begin therefore with the first part thereof; as the Apostle in the third to the Galatians maketh our being baptized into Christ, ¹to 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. For as the body is one, ²(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 we be Jews or Gentiles, whether we be bond or free: and have been all made to drink ⟨p. 4⟩into one Spirit. Afterwards he addeth, that we are the body of Christ, and members in particular: and in another place also,³ that We being many, are one body in Christ, ⁴and every one members one of another.

To begin therefore with the first part thereof; as the Apostle in the third to the Galatians maketh our being baptized into Christ, ¹to bee a testimony that wee are all one in Christ: so doth hee heere make our partaking of that one bread, to be an euidence that we also are all one bread, and one body in him. And to the same purpose, in the twelfth Chapter following, he propoundeth both our Baptisme and our drinking of the Lords Cup, as seales of the spirituall coniunction of vs all into one mysticall body. For as the body is one, ²(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 ⟨p. 4⟩into one Spirit. Afterwards hee addeth, that wee are the body of Christ, and members in particular: and in another place also,³ that We being many, are one body in Christ, ⁴and euery one members one of another.

:11p. 4

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 two-fold: 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,¹ 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 far greater moment, then 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.

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,¹ 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 multiplication of vnities declaring vnto vs, that the knots whereby wee are tyed together, are both in number more, and of farre greater moment, then that matters of smaller consequence should disseuer vs: and therefore that wee should stand fast in one spirit, with one minde, striuing together for the faith of the Gospell, and in nothing terrified by our aduersaries, Philip. chap. 1. vers. 27, 28.

1Ephes. 4.3-6.

:13p. 5–6

Thus we find in the Ecclesiastical History, that after the death of Julian the Apostate, ^aquestions 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 ^bthe 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, then 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, ^cthat What hath been, is now, and that which is to be, hath already been: and be not so inquisitive, ^dwhy the former days were better then these? for we do not enquire wisely concerning this. When like troubles were in the Church heretofore, Isidorus Pelusiota, an ancient Father, moveth the question, ^eWhat a man should do in this case? and maketh answer, that If it be possible, we should mend it, ⟨p. 6⟩but if that may not be, we should hold our peace.

Thus wee finde in the Ecclesiasticall History, that after the death of Iulian the Apostata, ^aquestions and disputes concerning matters of doctrine were freshly set afoot by those who were set ouer the Churches. Wherupon Sozomen maketh this graue obseruation: that ^bthe 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, ^cthat What hath been, is now, and that which is to bee, hath already been: and bee not so inquisitiue, ^dwhy 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, ^eWhat a man should doe in this case? and maketh answere, that If it be possible, wee should mend it, ⟨p. 6⟩but if that may not bee, wee should hold our peace.

a[Greek or Hebrew]. Sozomen. lib. 6. hist. Ecclesiast. cap. 4.〈non-Latin alphabet〉. Sozomen. lib. 6. hist. Ecclesiast. cap. 4.
b[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
cEccles. 3.15.
dEccles. 6.10.
e[Greek or Hebrew]. Isidor. Pelus. lib. 4. epist. 133.〈non-Latin alphabet〉. Isidor. Pelus. lib. 4. epist. 133.

:14p. 6

The Apostles resolution, I think, may give sufficient satisfaction in this point, to all that have moderate and peaceable minds. ^fIf 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 Ahithophel, 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 Gods mercy, have we already attained; thus far 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.² 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.

The Apostles resolution, I thinke, may giue sufficient satisfaction in this poynt, to all that haue moderate and peaceable mindes. ^fIf 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 saying of an Achitophel, whose counsell must bee accepted, as if a man had inquired at the Oracle of God. We all agree that the Scriptures of God are the perfect rule of our faith: wee all consent in the maine grounds of Religion drawne from thence: wee all subscribe to the articles of doctrine agreed vpon in the Synode of the yeere 1562. for the auoyding of diuersities of opinions, and the establishing of consent touching true Religion. Hitherto, by Gods mercy, haue wee already attained; thus farre therefore let vs minde the same thing: let not euery wanton wit be permitted to bring what fancies he list, into the Pulpit, and to disturbe things that haue been well ordered.² I beseech you, brethren (saith the Apostle) marke them which cause diuisions and offences, contrary to the doctrine which yee haue learned, and auoid them.

fPhil. 3.15, 16.
2Rom. 16.17.

:15p. 6–7

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 ⟨p. 7⟩the same thing unto us: and howsoever we may see cause why we should dissent from others in matter of opinion; yet let us remember, that that is no cause why we should break the Kings peace, and make a rent in the Church of God. A thing deeply to be thought of by the Ishmaels of our time, whose hand is against every man, ¹and every mans hand against them;² who bite and devour one another, until they be consumed one of another; who forsake the fellowship of the Saints, and ^*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?

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 ⟨p. 7⟩the same thing vnto vs: and howsoeuer we may see cause why we should dissent from others in matter of opinion; yet let vs remember, that that is no cause why wee should breake the Kings peace, and make a rent in the Church of God. A thing deepely to be thought of by the Ismaels of our time, whose hand is against euery man, ¹and euery mans hand against them;² who bite and deuoure one another, vntill they bee consumed one of another; who forsake the fellowship of the Saints, and ^*by a sacrilegious separation breake this bond of peace. Little doe these men consider, how precious the peace of the Church ought to bee in our eyes (to bee redeemed with a thousand of our liues) and of what dangerous consequence the matter of schisme is vnto their owne soules. For howsoeuer the schismaticke secundùm affectum (as the Schoolemen speake) in his intention and wicked purpose, taketh away vnity from the Church; euen as he that hateth God, doth take away goodnesse from him, as much as in him lyeth: yet secundùm effectum, in truth and in very deed, hee taketh away the vnity of the Church 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 communion with the Head?

1Gen. 16.12.
2Gal. 5.15.
*Vos ergo quare separation sacrilegâ pacis vinculum dirupistis? August. lib. 2. de Baptismo contra Donat. [Greek or Hebrew]. 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.Vos ergo quare separatione sacrilegâ pacis vinculum dirupistis? August. lib. 2. de Baptismo contra Donat. 〈non-Latin alphabet〉. I say and protest, that to make schisme in the Church, is no lesse euill, than to fall into heresie. Chrysost. in Ephes. Hom. 11.

:17p. 8–9

Hoc Ithacus velit, & magno mercentur Atridae. They know full well,¹ that every Kingdom divided against it self, is brought to desolation; and every house divided against it self, 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 our selves; 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,² 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 vain-glory. Remember that as oft as we come unto the Lords Table, so oft do we enter into new bonds of peace, and tie our selves with firmer knots of love together: this blessed Communion being a ⟨p. 9⟩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.

Hoc Ithacus velit, & magno mercentur Atridae. They know full well,¹ that 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 dolorous Solutio 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,² fulfill our ioy: that yee be like-minded, hauing the same loue, being of one accord, of one minde; and doing nothing through strife or vaine-glory. 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 ⟨p. 9⟩sacred seale not onely of the vnion which wee haue with our Head by faith, but also of our coniunction with the other members of the body by loue.

1Math. 12.25.
2Phil. 2.1, 2, 3.

:18p. 9–10

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 ^*[Greek or Hebrew] concorporated (as it were) and made copartners of the promise in Christ: so we should have one another in our hearts, ^*[Greek or Hebrew], to die and live together. And hereupon is that exhortation in the 13. to the Hebrews grounded:³ Remember them that are in bonds, as bound with them, and them which suffer adversity, as being your selves 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 lye upon our afflicted brethren. We know the Woe that is pronounced against such as are at ease in Zion,⁴ and are not grieved for the affliction of Joseph: with the ⟨p. 10⟩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.⁵ 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,⁶ deliverance shall arise to Gods Church from another place: but let us look that the destruction do not light upon us and ours.

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 fellow-feeling which the members of the same body haue one with another. For whether one member suffer, all the members suffer with it; or one member be honoured, all the members reioyce with it: and then he addeth: Now ye are the body of Christ, and members in particular. Shewing vnto vs thereby, that as wee are all ^*〈non-Latin alphabet〉 concorporated (as it were) and made copartners of the promise in Christ: so wee should haue one another in our hearts, ^*〈non-Latin alphabet〉, to die and liue together. And hereupon is that exhortation in the 13. to the Hebrewes grounded:³ Remember them that are 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 pronounced against such as are at ease in Sion,⁴ and are not grieued for the affliction of Ioseph: with the ⟨p. 10⟩iudgement following. Therefore now shall they goe captiue, with the first that goe captiue. We know the Angels bitter curse against the inhabitants of Meroz.⁵ Curse ye Meroz (said the Angell of the Lord) curse ye bitterly the inhabitants thereof: because they came not to helpe the Lord, to helpe the Lord against the mighty. Not as if the Lord did stand in need of our helpe, or were not able, without our assistance, to maintaine his owne cause; but that hereby he would make triall of our readinesse to doe him seruice, and proue the sincerity of our loue. If wee hold our peace and sit still at this time,⁶

:19p. 10–11

I need not make any application of that which I have spoken: the face of Christendom, so miserably rent and torn, as it is at this day, cannot but present it self 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 my self) 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:¹ the present supply and offer of your Subsidy was ⟨p. 11⟩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: ²and 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.

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 vnto all our eyes, and (if there be any bowels in vs) stirre vp compassion in our hearts. Neither need I to be earnest in exciting you to put your helping hands to the making vp of these breaches: your forwardnesse herein hath preuented mee, and in stead of petitioning (for which I had prepared my selfe) hath ministred vnto mee matter of thankesgiuing. A good worke is at all times commendable: but the doing of it in fit time, addeth much to the luster thereof, and maketh it yet more goodly. The season of the yeere is approching, wherein Kings goe forth to battell:¹ the present supply and offer of your Subsidie was ⟨p. 11⟩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 minde. God loueth a cheerefull giuer: ²and he is able to make all grace abound towards you, that ye alwayes hauing all sufficiency in all things, may abound to euery good worke.

12. Sam. 11.1.
22. Cor. 9.7, 8.

:20p. 11–12

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 our selves we are but lost sheep, scattered and wandering 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 Saviours 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, &c. 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 ⟨p. 12⟩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, ¹is it not the communion of the body of Christ?

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 disordered heapes of rubbish: but in 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 purposed in himselfe to gather together in one all things in Christ, both which are in heauen, and which are on earth, euen in him, Ephes. 1.10. This is the effect of our Sauiours prayer, Ioh. 17.21. That they all may be one, as thou Father art in me, & I in thee, that they also may be one in 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 ⟨p. 12⟩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, ¹is it not the communion of the body of Christ?

11. Cor. 10.16.

:21p. 12

Under the name of Bread therefore here is comprehended both Panis Domini, and Panis Dominus; not onely 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, ¹saying 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: ²The 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, ³dwelleth in me, and I in him.

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, ¹saying that Baptisme doth saue vs, vnderstandeth thereby both the outward part of that Sacrament, (for he expressely calleth it a figure) and more than that too (as appeareth by the explication presently adioyned: not the putting away of the filth of the flesh) euen the inward purging of our consciences by vertue of the death and resurrection of Iesus Christ: so Saint Paul heere making the reason of our vnion to bee our partaking all of this one bread, hath not so much respect vnto the externall bread in the Sacrament (though he exclude not that neither) as vnto the true and heauenly Bread figured thereby; whereof the Lord himselfe pronounceth in the sixth of Iohn: ²The 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, ³dwelleth in me, and I in him.

:22p. 13

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 mans 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 Lords 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 it self 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.

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

:23p. 14–15

To begin then with that which is symbolical and relative: we may observe out of the Scripture, which saith,¹ that Abraham received the sign of Circumcision, 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 ate 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 cares, 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 ^*Word to note a thing. We read in the fourth of the first of Samuel, that the Philistines 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 ⟨p. 15⟩relative kind of presence whereof now we speak: in respect whereof also the shewbread is in the Hebrew named [Greek or Hebrew] the bread of faces, or, the presence bread. We see with us, the room wherein the Kings 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 dis-respect to the Kings portraiture, 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,³ is accounted guilty of offering indignity to the body and blood of the Lord.

To begin then with that which is symbolicall and relatiue: we may obserue out of the Scripture, which saith,¹ that Abraham receiued the signe of Circumcision, a seale of the righteousnesse of the faith which hee had being vncircumcised; that Sacraments haue a twofold relation to the things whereof they be Sacraments: the one of a signe, the other of a seale. Signes, wee knovv, are relatiuely vnited vnto the things which they doe signifie; and in this respect ate so neerly conioyned together, that the name of the one is vsually communicated vnto the other. This cup is the new Testament, or, the new Couenant, saith our Sauiour in the institution of the holy Supper, Luk. 22.20. This is my Couenant, saith God in the institution of Circumcision in the old Testament, Gen. 17.10. but how it was his Couenant, hee explaneth in the verse immediatly following: Ye shall circumcise the flesh of your foreskinne; and it shall be a SIGNE of the Couenant betwixt me and you. So words being the signes of things, no sooner is the sound of the word conueyed to our cares, but the notion of the thing signified thereby is presented vnto our minde: and thereupon in the speech of the Scripture nothing is more ordinary, then by the terme of ^*Word to note a thing. We reade in the fourth of the first of Samuel, that the Philistims were afraid and said, God is come into the Campe, vers. 7. when the Israelites brought thither the Arke of the Couenant of the Lord of hosts, which dwelleth betweene the Cherubims, vers. 4. and yet was that no other but this ⟨p. 15⟩relatiue kinde of presence wherof now we speake: in respect whereof also the shewbread is in the Hebrew named 〈non-Latin alphabet〉 the bread of faces, or, the presence bread. Wee see with vs, the roome wherein the Kings c•aire, and other ensignes of State are placed, is called the Chamber of presence, although the King himselfe bee not there personally present: and as the rude and vndutifull behauiour of any in that place, or the offering of any dis-respect to the Kings pourtraicture, or to the Armes Royall, or to any other thing that hath relation to his Maiesty, is taken as a dishonour done vnto the King himselfe: so heere, hee that eateth the bread, and drinketh the cup of the Lord vnworthily,³

1Rom. 4.11.
*So the ten Commandments are called ten words, Exod. 34.28. With God no word shall be unpossible, that is, no thing. Luk. 1.37. &c.So the ten Commandements are called ten words, Exod. 34.28. With God no word shall be vnpossible, that is, no thing. Luk. 1.37. &c.
31. Cor. 11.27.

:24p. 15–16

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, ¹and more then a Prophet: so must we say of Sacraments, that they be signs, and more then 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 Kings great Seal for the confirmation of the title that he hath unto all the ⟨p. 16⟩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, then 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 appointed 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.

In this sort wee acknowledge Sacraments to be signes; but bare signes we denie them to bee: seales they are, as vvell as signes of the Couenant of grace. As it vvas therefore said of Iohn the Baptist, that he vvas a Prophet, ¹and 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 confirmation of the title that hee hath vnto all the ⟨p. 16⟩lands and liuelihood which he doth inioy. And as heere, the waxe that is affixed to those letters Patents, howsoeuer for substance it bee the very same with that which is to be found euery where, yet being applyed to this vse, is of more worth to the Patentee, then all the waxe in the country beside: so standeth it with the outward elements in the matter of the Sacrament. The bread and wine are not changed in substance from being the same with that which is serued at ordinary tables: but in respect of the sacred vse whereunto they are consecrated, such a change is made, that now they differ as much from common bread and wine, as heauen from earth. Neither are they to be accounted barely significatiue, but truly exhibitiue also of those heauenly things whereto they haue relation: as being appoynted by God to bee a meanes of conueying the same vnto vs, and putting vs in actuall possession thereof. So that in the vse of this holy ordinance, as verily as a man with his bodily hand and mouth receiueth the earthly creatures; so verily doth he with his spirituall hand and mouth (if any such he haue) receiue the body and blood of Christ.

1Math. 11.9.

:25p. 16–17

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 ⟨p. 17⟩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 ^ahave the Son, before we have life: and therefore ^beat 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 Gods part (for ^cunto us a Son is given;) so there must be a receiving of him on our part: for ^das many as received him, to them gave he power to become the sons of God. And as we are ^ecalled 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 ^fpartakers of Christ. This is that great mystery (for so the Apostle termeth it) of our union with Christ, whereby we are made members of his body, of his flesh, and of his bones: ⁷and 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.

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 ⟨p. 17⟩the benefits that flow from Christ; but the very body and blood of Christ, that is, Christ himselfe crucified. For as none can bee made partaker of the vertue of the bread and wine to his bodily sustenance, vnlesse he first doe receiue the substance of those creatures: so neither can any participate in the benefits arising from Christ to his spirituall reliefe, except he first haue communion with Christ himselfe. We must ^ahaue the Sonne, before wee haue life: and therefore ^beate 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 (for ^cvnto vs a Sonne is giuen;) so there must bee a receiuing of him on our part: for ^das many as reciued him, to them gaue hee power to become the sonnes of God. And as wee are ^ecalled 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 made ^fpartakers of Christ. This is that great mystery (for so the Apostle termeth it) of our vnion with Christ, whereby we are made members of his body, of his flesh, and of his bones: ⁷and 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.

:26p. 17–19

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? ¹He must beware that he come not pre-occupied with such dull conceits as they were possessed withal, who ⟨p. 18⟩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, unless he should enter the second time into his mothers womb:)² 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.³ 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:⁴ 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 ⟨p. 19⟩manner of feeding on this flesh, which Christ himself commendeth unto us, is of such profit, that it preserveth the eater from death,⁵ 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 far higher nature; namely, a spiritual uniting of us unto Christ, whereby he dwelleth in us, and we live by him.

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? ¹He must beware that he come not pre-occupied with such dull conceits as they were possessed withall, who ⟨p. 18⟩moued that question there; hee must not thinke that we cannot truly feed on Christ, vnlesse we receiue him within our iawes: (for that is as grosse an imagination as that of Nicodemus, who could not conceiue how a man could bee borne againe, vnlesse he should enter the second time into his mothers wombe:)² but must consider that the eating and drinking which our Sauiour speaketh of, must be answerable to the hungring and thirsting, for the quenching whereof this heauenly Banquet is prouided. Marke well the words which he vseth, toward the beginning of his discourse concerning this argument.³ I am the bread of life, hee that commeth to me, shall neuer hunger; and hee that beleeueth on me, shall neuer thirst. But I said vnto you, that ye also haue seene me, and beleeue not. And compare them with those in the end:⁴ It 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 ⟨p. 19⟩manner of feeding on this flesh, which Christ himselfe commendeth vnto vs, is of such profit, that it preserueth the eater from death,⁵ and maketh him to liue for euer. It is not therefore such an eating, that euery man who bringeth a bodily mouth with him may attaine vnto: but it is of a farre higher nature; namely, a spirituall vniting of vs vnto Christ, whereby he dwelleth in vs, and we liue by him.

1Joh. 6.52.Ioh. 6.52.
2Joh. 3.4.Ioh. 3.4.
3Joh. 6.35, 36.Ioh. 6.35, 36.
4Joh. 6.63, 64.Ioh. 6.63, 64.
5Joh. 6.50, 51, 50, 58.Ioh. 6.50, 51, 50, 58.

:27p. 19

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 far 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.¹

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 continuity or contiguity is any way requisite thereunto. It is sufficient for the making of a reall vnion in this kinde, that Christ and we (though neuer so farre distant in place each from other) bee knit together by those spirituall ligatures, which are intimated vnto vs in the words alledged out of the sixth of Iohn: 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.¹

1Heb. 13.

:28p. 19–21

First therefore, for the communion of the ⟨p. 20⟩Spirit, which is the ground and foundation of this spiritual union; let us call to mind what we have read in Gods Book: that Christ, the second Adam, was made ^aa quickening spirit: and that he ^bquickeneth whom he will: that unto him ^cGod hath given the Spirit without measure: and ^dof his fullness have all we received: that ^ehe that is joined unto the Lord, is one Spirit: and that ^fhereby 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 self-same 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 connection; 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 ⟨p. 21⟩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.

First therefore, for the communion of the ⟨p. 20⟩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 made ^aa quickening spirit: and that he ^bquickeneth whom he will: that vnto him ^cGod hath giuen the Spirit without measure: and ^dof his fulnesse haue all we receiued: that ^ehe that is ioyned vnto the Lord, is one Spirit: and that ^fheereby wee know that we dwell in him, and he in vs, because hee hath giuen vs his Spirit. By all which it doth appeare, that the mystery of our vnion with Christ consisteth mainly in this: that the selfe-same Spirit which is in him, as in the Head, is so deriued from him into euery one of his true members, that thereby they are animated and quickened to a spirituall life. We reade in the first of Ezekiel, of foure liuing creatures, and of foure wheeles standing by them. When those went, (saith the Text) these went; and when those stood, these stood: and when those were lifted vp from the earth, the wheeles were lifted vp ouer against them. Hee that should behold such a vision as this, would easily conclude by yt which he saw, that some inuisible bands there were by which these wheeles and liuing creatures were ioyned together, howsoeuer none did outwardly appeare vnto the eye: and the holy Ghost, to giue vs satisfaction heerein, discouereth the secret, by yeelding this for the reason of this strange connexion; that the spirit of the liuing creature was in the wheeles, Ezek. 1.21. From whence wee may inferre, that things may truly be conioyned together, though the manner ⟨p. 21⟩of the coniunction bee not corporall: and that things distant in place may be vnited together, by hauing the spirit of the one communicated vnto the other.

:29p. 21–22

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,¹ the heaven must receive him, until the times of the restitution of all things: yet is he here with us alway, even unto the end of the world, in respect of the presence of his Spirit;² by the vital influence whereof from him, as from the Head, the whole body is fitly joined together, ⟨p. 22⟩³and 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.

Nay, if we marke it well, we shall finde it to be thus in euery of our owne bodies: that the formall reason of the vnion of the members consisteth not in the continuity of the parts (though that also be requisite to the vnity of a naturall body:) but in the animation thereof by one and the same spirit. If we should suppose a body to be as high as the heauens, that the head thereof should be where Christ our Head is, and the feet where we his members are: no sooner could that head thinke of mouing one of the toes, but instantly the thing would be done, without any impediment giuen by that huge distance of the one from the other. And why? because the same soule that is in the head, as in the fountaine of sence and motion, is present likewise in the lowest member of the body. But if it should so fall out, that this, or any other member proued to be mortified, it presently would cease to bee a member of that body; the corporall coniunction and continuity with the other parts notwithstanding. And euen thus is it in Christ; although in regard of his corporall presence,¹ the heauen must receiue him, vntill the times of the restitution of all things: yet is he here with vs alway, euen vnto the end of the world, in respect of the presence of his Spirit;² by the vitall influence whereof from him, as from the Head, the whole body is fitly ioyned together, ⟨p. 22⟩³and compacted by that which euery ioynt supplieth, according to the effectuall working in the measure of euery part. Which quickening Spirit if it be wanting in any, no externall communion with Christ or his Church, can make him a true member of this mysticall body: this being a most sure principle, that He which hath not the Spirit of Christ, is none of his, Rom. 8.9.

:31p. 22–24

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 divers measures, and faith bestowed upon us in different degrees; ⟨p. 23⟩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 ^gnot by measure, is the privilege of our Head: we that ^hreceive out of his fullness, have not our portion of grace delivered unto us all at once, but must daily look for ⁱsupply of the Spirit of Jesus Christ. So also, while we are in this world, ^kthe 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 ^lperfect that which is lacking in our faith, and evermore pray with the Apostles, ^mLord increase our faith. ⁿAs we have therefore received Christ Jesus the Lord, so must we walk in him; rooted and built up in him, and stablished in the faith: that we ^omay grow up into him in all things, which is the Head. And to this end God hath ordained public officers in his Church, ^pfor 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 ^qmade them able Ministers of the Spirit that quickeneth, and ^rMinisters by whom we should believe, even as the Lord shall give to every man. When we have therefore received ^sthe Spirit and ^tFaith (and so spiritual life) by their ministry, we are not there to rest; but ^uas new borne babes we must desire the sincere milk of the Word, that we may grow thereby: and as grown ⟨p. 24⟩men too, we must desire to be fed at the Lords Table, that by the strength of that spiritual repast we may be enabled to do the Lords work, and may continually be nourished up thereby in the life of grace, unto the life of glory.

But you will say, If this be all the matter, what doe we get by comming to the Sacrament? seeing we haue faith, and the quickening Spirit of Christ before wee come thither. To this I answere: that the Spirit is receiued in diuers measures, and faith bestowed vpon vs in different degrees; ⟨p. 23⟩by reason whereof our coniunction with Christ may euery day bee made straiter, and the hold which we take of him firmer. To receiue the Spirit ^gnot by measure, is the priuiledge of our Head: we that ^hreceiue out of his fulnesse, haue not our portion of grace deliuered vnto vs all at once, but must daily looke for ⁱsupply of the Spirit of Iesus Christ. So also, while we are in this world, ^kthe righteousnesse of God is reuealed vnto vs from faith to faith, that is, from one degree and measure of it to another: and consequently, we must still labour to ^lperfect that which is lacking in our faith, and euermore pray with the Apostles, ^mLord increase our faith. ⁿAs wee haue therefore receiued Christ Iesus the Lord, so must wee walke in him; rooted and built vp in him, and stablished in the faith: that wee ^omay grow vp into him in all things, which is the Head. And to this end God hath ordained publike officers in his Church, ^pfor 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 accordingly ^qmade them able Ministers of the Spirit that quickeneth, and ^r

:32p. 24

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 our selves to be no wiser than Naaman the Syrian was,¹ 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 then all the waters of Israel? May I not wash in them, and be clean? But as his servants did soberly advise him then, If the Prophet had bid thee do some great thing, wouldest 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?

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 Syrian was,¹ who hauing receiued direction from the man of God, that he should wash in Iordan seuen times, to be cleansed of his Leprosie; replied with indignation, Are not Abana and Pharpar, riuers of Damascus, better then all the waters of Israel? May I not wash in them, and be cleane? But as his seruāts did soberly aduise him then, If the Prophet had bid thee doe some great thing, wouldest thou not 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 commanded vs to doe some great thing, for the attaining of so high a good; should not we willingly haue done it? How much rather then, when hee biddeth vs to eate the bread, and drinke the wine that he hath prouided for vs at his owne Table, that by his blessing thereupon wee may grow in grace, and be preserued both in body and soule vnto euerlasting life?

12. King. 5.12, 13.

:33p. 24–26

True it is indeed, these outward creatures have ⟨p. 25⟩no natural power in them to effect so great a work as this is, no more then 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, ¹that 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 found, but the words that he speaketh unto us are Spirit and life; God being pleased by the foolishness of preaching, to save them that believe: ²so 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,³ 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, ⁴according 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, ⁵which is committed to the Ministers of the ⟨p. 26⟩New Testament: for as much as by one Spirit, (as before we have heard from the Apostle) we have been all baptized into one body, ⁶and have been all made to drink into one Spirit.

True it is indeed, these outward creatures haue ⟨p. 25⟩no naturall power in them to effect so great a worke as this is, no more then the water of Iordan had to recouer the Leper: but the worke wrought by these meanes, is supernaturall; and God hath been pleased in the dispensation both of the Word and of the Sacraments so to ordaine it, that these heauenly treasures should bee presented vnto vs in earthen vessels, ¹that 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 found, 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: ²so likewise in the administration of the Lords Supper, he doth not feed vs with bare bread and wine, but if we haue the life of faith in vs, (for still we must remember that this Table is prouided not for the dead, but for the liuing) and come worthily,³ the 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) although in a spirituall and not a corporall manner; the Lord doth grant vs, ⁴according 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, ⁵which is committed to the Ministers of the ⟨p. 26⟩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, ⁶and haue been all made to drinke into one Spirit.

:35p. 26–28

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 dis-junction 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: ⟨p. 27⟩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? ¹for 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 thee, & 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, ²in 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 divers provinces of Asia in the Synod held at Laodicea, (not far from the Colossians) did solemnly conclude, that ^aChristians 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, ⟨p. 28⟩^bbecause (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.

Whereby vve may collect thus much, that as the Lords Supper is a seale of our coniunction one vvith another, and vvith Christ our Head; so is it an euidence of our dis-iunction from Idolaters, binding vs to dis-auovv all communion vvith them in their false vvorship. And indeed, the one must necessarily follovv vpon the other: ⟨p. 27⟩considering the nature of this hainous sinne of Idolatry is such, that it can no wayes stand with the fellowship which a Christian man ought to haue, both with the Head, and with the body of the Church. To this purpose, in the sixth of the second to the Corinthians we reade thus: What agreement hath the Temple of God with Idols? ¹for 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 Colossians: Let no man beguile you of your reward, ²in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seene, vainely puft vp by his fleshly minde: and not holding the head, from which all the body by ioynts and bands hauing nourishment ministred, and knit together, increaseth with the increase of God. In which words the Apostle sheweth vnto vs, that such as vnder pretence of humility were drawne to the worshipping of Angels, did not hold the Head, and consequently could not retaine communion with the body, which receiueth his whole growth from thence. Answerably whereunto the Fathers assembled out of diuers prouinces of Asia in the Synode held at Laodicea, (not farre from the Colossians) did solemnely conclude, that ^aChristians 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, ⟨p. 28⟩^bbecause (say they) he hath forsaken our Lord Iesus Christ, the Sonne of God, and giuen himselfe to Idolatry: declaring plainly, that by this idolatrous inuocation of Angels, a discession was made both from the Church of God, as they note in the beginning, and from Christ the Head of the Church, as they obserue in the end of their Canon.

12. Cor. 6.16, 17
2Col. 2.18, 19.
aConcil. Laodicen. Can. 35. [Greek or Hebrew], that is, [Greek or Hebrew], or, [Greek or Hebrew]: as Theodoret expoundeth these words of the Canon, in •. & •. cap. epist. ad Coloss.Concil. Laodicen. Can. 35. 〈non-Latin alphabet〉, that is, 〈non-Latin alphabet〉, or, 〈non-Latin alphabet〉: as Theodoret expoundeth these words of the Canon, in •. & •. cap. epist. ad Coloss.
b[Greek or Hebrew].〈non-Latin alphabet〉.

:36p. 28–29

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, for bad 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 Gods favour by the means of Angels. And this is it which the Apostle saith, In humility, and worshipping of Angels. Thus far 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 ⟨p. 29⟩us plainly, that ^cTheodoret, by his leave, did not well understand the meaning of Pauls words: and ^dthat 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.

For the further vnderstanding of this particular, it will not be amisse to consider what Theodoret, a famous Bishop of the ancient Church, hath written of this matter in his Commentary vpon the second to the Colossians, They that defended the Law (saith he) induced thē also to worship the Angels, saying that the Law was giuen by them. And this vice continued in Phrygia, and Pisidia for a long time: for which cause also the Synod assembled in Laodicea the chiefe City of Phyrgia, for bad 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 ⟨p. 29⟩vs plainely, that ^cTheodoret, by his leaue, did not well vnderstand the meaning of Pauls words: and ^dthat those Oratories of Saint Michael were erected anciently by Catholicks, and not by those Hereticks which were condemned in the Councell of Laodicea, as he mistooke the matter. As if any wise man would bee perswaded vpon his bare word, that the memory of things done in Asia so long since, should be more fresh in Rome at this day, then in the time of Theodoret, who liued twelue hundred yeeres agoe.

cEx his videas (quod necessar ò dicendum est) Theodoretum haud satis feliciter (ains pace sit dictum) assecutum esse Pauli verborum sensum. Baron. Annal. tom. 1. an. 60. sect. 20.Ex his videas (quod necessar ò dicendum est) Theodoretum haud satis feliciter (ains pace sit dictum) assecutum esse Pauli verborum sensum. Baron. Annal. tom. 1. ann. 60. sect. 20.
dIncautè nimus, quae à Catholicis essent anti quitùs institula, haereticis, quorum nulla esset memoria, tribuens. Id. ibid.

:37p. 29–30

Yet must I needs confess, that he showeth a little more modesty herein then Bellarmine his fellow-Cardinal 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, ^ewhy they should be reprehended, who do the same thing that John did? and, whether the Calvinists knew better then John, whether Angels were to be adored or no? And as for invocation of them, he telleth us, that ^fSaint 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 ⟨p. 30⟩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 S. Cyril presupposeth, no good Christian will ascribe to any but to God alone.

Yet must I needs confesse, that hee sheweth a little more modesty heerein then Bellarmine his fellow-Cardinall doth; who would make vs beleeue, that the place in the nineteenth of the Reuelation, where the Angell saith to Saint Iohn that would haue worshipped him, See thou doe it not, I am thy fellow-seruant, Worship God; maketh for them; and demandeth very soberly, ^ewhy 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, that ^fSaint 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 answere we remit to Saint Cyril, (in the first Chapter of the third booke of his Thesaurus) and intreate him to tell vs, how neere of kinne hee is here to those Hereticks of whom S. Cyril there speaketh. His words bee these: That hee doth not ⟨p. 30⟩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 S. Cyril presupposeth, no good Christian will ascribe to any but to God alone.

eCur nos reprehendimur, qui facimus quod Joannes fecit? num meliùs Joanne nórunt Caluinistae, sintne Angeli adorandi? Bellar. de Sanctor. Beatitud. lib. 1. cap. 14.Cur nos reprehendimur, qui facimus quod Ioannes fecit? num meliùs Joanne nórunt Caluinistae, sintne Angeli adorandi? Bellar. de Sanctor. Beatitud. lib. 1. cap. 14.
fHic apertè S. Jacob Angelum inuocavit. Id. ibid. cap. 19.Hic apertè S. Iacob Angelum inuocauit. Id. ibid. cap. 19.

:38p. 30–31

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:¹ because that contrary to Gods 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:² 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 ⟨p. 31⟩Christ, shall practise that which the Word of God condemneth in Jews and Pagans, for Idolatry, their profession is so far from diminishing, that it augmenteth rather the heinousness of the crime.³ The Idols of the Heathen are silver and gold, the work of mens hands, saith the Psalmist: and so the Idols (of Christians, in all likelihood) mentioned in the Revelation,⁴ 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?

But to come more neere yet vnto that which is Idolatry most properly: An Idoll (we must vnderstand) in the exact propriety of the terme, doth signifie any Image; but according to the Ecclesiasticall vse of the word, it noteth such an Image as is set vp for religious adoration. And in this later sence we charge the adherents of the Church of Rome with grosse Idolatry:¹ because that contrary to Gods expresse Commandement they are found to bee worshippers of Images. Neither will it auaile them heere to say, that the Idolatry forbidden in the Scripture, is that onely which was vsed by Iewes and Pagans. The Apostle indeed in this place dehorting Christians from Idolatry, propoundeth the fall of the Iewes in this kinde before their eyes:² Neither be yee Idolaters, saith he, as some of them were. And so doth hee also adde concerning another sinne, in the verse following: Neither let vs commit fornication, as some of them committed. As well then might one pleade, that Iewish or Heathenish fornication were here onely reprehended, as Iewish or Heathenish Idolatry. But as the one is a foule sinne, whether it bee committed by Iew, Pagan, or Christian: so if such as professe the Name of ⟨p. 31⟩Christ, shall practise that which the Word of God condemneth in Iewes and Pagans, for Idolatry, their profession is so farre from diminishing, that it augmenteth rather the hainousnesse of the crime.³ The Idols of the Heathen are siluer and gold, the worke of mens hands, saith the Psalmist: and so the Idols (of Christians, in all likelihood) mentioned in the Reuelation,⁴ are said to bee of gold, and siluer, and brasse, and stone, and of wood; which neither can see, nor heare, nor walke. The description of these Idols (wee see) agreeth in all poynts with Popish Images: where is any difference?

1See for this, the excellent Homily of the Peril of Idolatry.See for this, the excellent Homily of the Perill of Idolatry.
21. Cor. 10.7, 8.
3Psal. 135.15.
4Revel. 9.20.Reuel. 9.20.

:39p. 31–32

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 ye 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? ¹And 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 ⟨p. 32⟩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, then these answers of the Heathens for themselves? ^aWe worship the gods by the Images. ^bWe fear not them, but those to whose image they are made, and to whose names they are consecrated. ^cI do not worship that stone, nor that Image which is without sense. ^dI 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.

The Heathen, say they, held the Images themselues to be gods, which is far from our thought. Admit, some of the simpler sort of the Heathen did so: what shall we say of the Iewish Idolaters, (of whom the Apostle here speaketh) who erected the golden Calfe in the Wildernesse? Can wee thinke ye 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? ¹And for the Heathen: did the Romans and Grecians, when they dedicated in seuerall places an hundred Images (for example) to the honour of Iupiter, the king of all their gods, think that thereby they had made an hundred Iupiters? or when their blocks were so old, that they had need to haue new placed in their stead; did they think by this change of their Images, yt they made change ⟨p. 32⟩also of their gods? without question they must so haue thought, if they did take the very Images themselues to be their gods: and yet the Prophet bids vs consider diligently; and wee shall finde that the Heathen nations did not change their gods, (Ierem. 2.10, 11.) Nay, what doe we meet with, more vsually in the writings of the Fathers, then these answers of the Heathens for themselues? ^aWee worship the gods by the Images. ^bWee feare not them, but those to whose image they are made, and to whose names they are consecrated. ^cI doe not worship that stone, nor that Image which is without sense. ^dI 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.

1Exod. 32.4.
aDeos per simulacra veneramur. Arnob. lib. 6. aduers. Getes.
bNon ipsa, inquiunt, timemus; sed eos, ad quorum imaginem ficta, et quorum nominibus consecrata sunt. Lact. lib. 2. divin. institut. ca. 2.Non ipsa, inquiūt, timemus; sed eos, ad quorum imaginem ficta, et quorum nominibus cōsecrata sunt. Lact. lib. 2. diuin. institut. ca. 2.
cNon ego illum lapidem colo, nec illud simu•acrum quod est si•e sensu. Aug. in Psal. 96.
dNec simulacrū nec daemonium colo; sed per effigiem corporalem cius rei signum intueor, quā collar debeo. Aug. in Psa. 113. c. 2.Nec simulacrū nec daemonium colo; sed per effigiem corporalem cius rei signum intueor, quā colere debeo. Aug. in Psa. 113. c. 2.

:40p. 32–33

But admit they did not account the Image it self 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: ^eWe 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: ^fI 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 ⟨p. 33⟩do avouch, that Idolatry is committed by yielding adoration to an Image of the true God himself. For proof whereof (omitting the Idols of ^gMicah, and ^hJeroboam, which were erected to the memory of Jehovah the God of Israel; as also the Athenians superstitious worship of the ^*Unknown God, Act. 17.23. if, as the common use of Idolaters was, they added an Image to their Altar:) I will content my self 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 God-head, 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 four-footed 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.

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 Christians: ^eWe 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: ^fI 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 & Heathens Images were such as they say they were: yet I deny that all of them were such, and confidently ⟨p. 33⟩doe auouch, that Idolatry is committed by yeelding adoration to an Image of the true God himselfe. For proofe whereof (omitting the Idoles of ^gMicah, and ^hIeroboam, which were erected to the memory of Iehouah the God of Israel; as also the Athenians superstitious worship of the ^*Vnknowne God, Act. 17.23. if, as the common vse of Idolaters was, they added an Image to their Altar:) I will content my selfe with these two places of Scripture; the one whereof concerneth the Iewes, the other the Heathen. That which toucheth the Heathen, is in the first Chapter of the Epistle to the Romans: where the Apostle hauing said, that God had shewed vnto thē that which might be knowne of him; and that the inuisible things of him, that is, his eternall power and God-head, was manifested vnto them by the creation of the world, and the contemplation of the creatures: hee addeth presently, that God was sorely displeased with them, and therefore gaue them vp vnto vile affections, because they changed the glory of that vncorruptible God, into an Image made like to corruptible men, and to birds, and foure-footed beasts, and creeping things. Whereby it is euident, that the Idolatry condemned in the wisest of the Heathen, was the adoring of the inuisible God, whom they acknowledged to be the Creator of all things, in visible Images fashioned to the similitude of men and beasts.

eNon colimus mala daemonia: Angelos quos dicitis, ipsos et nos colimus, virtutes Dei magni, et ministeria Dei magni. Aug. in Psa. 96.
fV•inam ipsos collar velletis; facilè ab ipsis disceretis non illos colere. Aug. in Psal 96.V•inam ipsos colere velletis; facilè ab ipsis disceretis non illos colere. Aug. in Psal 96.
gJudg. 17 3.13Iudg. 17 3.13
h2. Kin. 10.16, 29 31.
*Trehellius Polio, in the life of Claudius, calleth the God of Moses, incertum numē. so doth Lucan the god of the Jews, Incerti Judaea Dei. As therefore the Jews (by the relation of Tacitus, li. 2. Hi.) worshipped their God in mount Carmel, non simulaero aut templo, sed arâ 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 autē effigies, nulli commissa metailo Forma Dei; mentes habitare et pectora gaudet.Trehellius Pollio, in the life of Claudius, calleth the God of Moses, incertum numē. so doth Lucan the god of the Iewes, Incerti Iudaea Dei. As therefore the Iewes (by the relation of Tacitus, li. 2. Hi.) worshipped their God in mount Carmel, non simulaero aut templo, sed arâ tantùm: so it might bee that the Athenians also did the like, especially if we consider that their Ara misericordia (which possibly might be the same with this) is thus described by Statius. lib. 12. Thebaidos: Nulla autē effigies, nulli cōmissa metailo Forma Dei; mētes habitare et pectora gaudet.

:42p. 34

The Lord spake unto you out of the midst of the fire: 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 your selves, (saith he in the 15. vers.) for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire. Left ye corrupt your selves, and make you a graven 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 ⁱPoet.

The Lord spake vnto you out of the midst of the fire: 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 15. vers.) for ye saw no manner of similitude on the day that the Lord spake vnto you in Horeb, out of the midst of the fire. Left 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 Eccho is fayned to doe in the ⁱPoet.

iAusonius, Epigram. xi.

:45p. 35–36

In vain therefore do the Romanists go about 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 loth 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 ^*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, ^*that the Cross of the Popes Legate shall ⟨p. 36⟩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.

In vaine therefore doe the Romanists goe about to perswade vs, that their Images be no Idoles: and as vainely also doe they spend time in curiously distinguishing the seuerall degrees of worship; the highest point whereof, which they call Latreia, and acknowledge to be due onely vnto God, they would be loth wee should thinke that they did communicate to any of their Images. But here wee are to vnderstand, first of all, that Idolatry may be committed by giuing not the highest onely, but also the lowest degree of religious adoration vnto Images: and therefore in the words of the Commandement, the very bowing downe vnto them, which is one of ye meanest degrees of worship, is expresly forbidden. Secondly, that it is ^*the receiued doctrine of Popish diuines, that the Image should be honored with the same worship, wherewith that thing is worshipped whose Image it is: and therfore what adoration is due to Christ and the Trinity, the same by this ground they are to giue vnto their Images. Thirdly, that in the Roman Pontificall published by the authority of Clement the VIII. (to omit other testimonies in this kinde) it is concluded, ^*that the Crosse of the Popes Legate shal ⟨p. 36⟩haue the right hand, vpon this very reason, quia debetur ei latria, because the worship proper to God is due to it. Now whether they commit Idolatry, who communicate vnto a senselesse thing, that worship which they themselues confesse to be due vnto God alone: let all the world iudge.

*Constans est Theologorū sententia, Imaginē eodem honore et cultu honorari et coli, quo colitur id cuius est Imago. Azor. institut. moral. part. 1. lib. 9. c. 6.Constans est Theologorū sententia, Imaginē eodem honore et cultu honorari et coli, quo colitur id cuius est Imago. Azor. institut. moral. part. 1. lib. 9. c. 6.
*Crux legati, quia debetur ei latria, erit à dextris. Pontifical. edit. Rom. pag. 672.

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