Necessity of Unity and Peace Among Protestants

OTher entrance I need not make unto my speech at this time, than that which the Apostle himself presenteth unto me in the verse next but one going before my Text: I speak to wise men. The more unwise might I deem myself to be, who being so conscious unto myself of my great weakness, durst adventure to discover the same before so grave and judicious an Auditory; but that this consideration doth somewhat support me, that no great blame can light herein upon me, but some aspersion thereof must reflect upon yourselves, who happened to make so evil a choice; the more facile I expect you to be in a cause, wherein you yourselves are some ways interested.

The special cause of your assembling at this time, is, first, that you who profess the same truth, may join in one body, and partake together of the same blessed Communion: and then, that such as adhere unto false worship, may be discovered and avoided: You, in your wisdom, discerning this holy Sacrament to be, as it were, ignis probationis, which would both congregare homogenea, and segregare heterogena, (as in Philosophy we use to speak) both conjoin those that be of the same, and disjoin such as be of a differing kind and disposition. And to this purpose have I made choice of this present Text: Wherein the Apostle maketh our partaking of the Lord's Table to be a testimony, not only of the union and communion which we have betwixt ourselves, and with our Head, (which he doth in the express words, which I have read) but also of our dis-union and separation from all idolatrous worship: as appeareth by the application hereof unto his main drift and intendment, laid down in the 14. and 2 verses.

The effect therefore of that which St. 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 St. John, That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ, 1 John 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, have fellowship one with another, 1 Joh. 1. 6, 7. 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, than to the general Assembly, and Church of the first born 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 than that of Abel? Heb. 12. 23, 24. No fellowship (doubtless) is comparable to this Communion of Saints.

To begin therefore with the first part thereof, as the Apost. in Gal. 3. 27. 28. maketh our being baptized into Christ, to be a testimony that we are all one in Christ: so doth he here make our partaking of that one bread, to be an evidence that we also are all one bread, and one body in him. And to the same purpose, in Chap. 12. following, he propoundeth both our Baptism and our drinking of the Lord's Cup, as seals of the spiritual conjunction of us all into one mystical body. For as the body is one, (saith he) and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we he Jews or Gentiles, whether we be bound or free: and have been all made to drink into one Spirit. 1 Cor. 12. 12. 13. Afterwards he addeth, that we are the body of Christ, and members in particular, Ibid. v. 27. and in another place also, that We being many, are one body in Christ, and everyone members one of another. Rom. 12. 5.

Now the use which he teacheth us to make of this wonderful conjunction (whereby we are made members of Christ, and members one of another) is twofold: 1. That there should be no schism in the body. 2. That the members should have the same care one for another, 1 Cor. 12. 25. For preventing of Schism, he exhorteth us in Ephes. 4. 3, 6. to keep the unity of the Spirit in the bond of peace: and to make this bond the firmer, he putteth us in mind of one Body, one Spirit, one Hope, one Lord, one Faith, one Baptism, one God and Father of all, who is above all, and through all, and in us all: by this multiplication of unities declaring unto us, that the knots whereby we are tied together, are both in number more, and of 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, Phil. 1. 27, 28.

But howsoever God hath thus marshalled his Church in a goodly order, terrible as an Army with Banners: yet, such is the disorder of our nature, that many, for all this, break rank, and the enemy laboreth to breed division in God's House, that so his Kingdom might not stand. Nay, oftentimes it cometh to pass that the Watchmen themselves, Cant. 5. 7. who were appointed for the safeguarding of the Church, prove, in this kind, to be the smiters and wounders of her: and from among them who were purposely ordained in the Church, for the bringing of men into the unity of the faith, and of the knowledge of the Son of God, Eph. 4. 13. even from among those, some do arise, that speak perverse things, to draw away disciples after them. Act 20. 30.

Thus we find in the Ecclesiastical History, that after the death of Julian the Apistate,

Whereupon Soz • men maketh this grave Observation: Which as we find to be too true by the late experience of our Neighbor Churches in the Low- Countries: So are we to consider with the Wiseman, that What hath been; is now, and that which is to be, hath already been, Eccles. 3. 15. and be not so inquisitive, why the former days were better than these? for we do not inquire wisely concerning this. Ibid. 6. 10. When like troubles were in the Church heretofore, Isidorus Pelusiota, an ancient Father, moveth the question, what a man should do in this case? and maketh answer, That

The Apostles resolution, I think, may give sufficient satisfaction in this point, to all that have moderate and peaceable minds. If in anything 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. Phil. 3. 15. 16. It is not to be looked for, that all good men should agree in all things: neither is it fit that we should (as our Adversaries do) put the truth unto compromise, and to the saying of an Achitophel, whose counsel must be accepted,

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. Hitherto, by God's 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. I beseech you brethren (saith the Apostle) mark them which cause divisions and offenses, contrary to the doctrine which ye have learned, and avoid them. Rom. 16. 17.

If in some other things we be otherwise minded, than others of our brethren are; let us bear one with another, until God shall reveal the same thing unto us: and howsoever we may see cause why we should dissent from others in matter of opinion; yet let us remember, that this 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 Ishmael's of our time, whose hand is against every man, and every man's hand against them; 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 brake 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 lives) and of what dangerous consequence the matter of schism is unto their own souls. For howsoever the schismatich secundum 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 secundum effectum, in truth, and in very deed, he taketh away the unity of the Church only from himself: that is, he cutteth himself off from being united with the rest of the body; and being dissevered from the body, how is it possible that he should retain communion with the Head?

To conclude therefore this first use which we are to make of our communion with the Body: let us call to mind the exhortation of the Apostle:

Behold how good and pleasant a thing it is for brethren to dwell together in unity: Ps. 133. 1. What a goodly thing it is to behold such an honorable Assembly as this is, to be as a house that is compact together in itself, Ps. 122. 3. holding fit correspondence with the other part of this great body, and due subordination unto their and our Head! Such as wish not well to the public good, and would rejoice at the ruin of our State, long for nothing more, then that dissensions should arise hete, betwixt the members mutually, and betwixt them and the Head.

They know full well, that nor do they forget the Politicians old rule; Divide & impera, make a division, and get the dominion. The more need have we to look herein unto ourselves; who cannot be ignorant how dolorous Solutio continui, and how dangerous Ruptures, prove to be unto our bodies. If therefore there be any comfort of love, if any fellowship of the Spirit, fulfil our joy: Remember that as oft as we come unto the Lord's Table, so oft do we enter into new bonds of peace, and tie ourselves with firmer knots of love together: this blessed Communion being a sacred seal, not only of the union which we have with our Head by faith, but also of our conjunction with the other members of the body by love.

Whereby as we are admonished to maintain unity among ourselves,

so are we also further put in mind, For that is the second use which St. 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 on with another For And then he addeth: that as we are all concorporated (as it were) and made copartners of the promise in Christ: so we should have one another in our hearts, to die and live together. 2 Cor. 7. 3. And hereupon is that exhortation in Heb. 13. 3 grounded: if we be not sensible of the calamities that lie upon our afflicted brethren. We know the Woe that is pronounced against such as are at ease in Zion, and with the judgment following. We know the Angels bitter curse against the inhabitants of Meroz. 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, deliverance shall arise to God's Church from another place, Esther 4. 14. but let us look that the destruction do not light upon us and ours.

I need not make any application of that which I have spoken: the face of Christendom, so miserably rent and torn, as it is at this day, cannot but present itself as a ruful 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 instead of petitioning (for which I had prepared myself) hath ministered unto me matter of thanksgiving. A good work is at all times commendable: but the doing of it in fit time, addeth much to the luster thereof, and maketh it yet more goodly. The season of the year is approaching, wherein Kings go forth to battle, 2 Sam. 11. 1. the present supply and offer of your Subsidy was done in a time most seasonable: being so much also the more acceptable, as it was granted not grudgingly, or of necessity, but fr • ely, and with 〈…〉 mind:

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

Of ourselves we are but lost sheep, scattered and wandering upon every Mountain. From him it is, that there is This is the effect of our Savior's prayer, Joh. 17. 21. And this is it which we find so oft repeated by St. Paul: And in the Text we have in hand: Why? because namely, of that bread, whereof he had said in the words immediately going before:

Under the name of Bread therefore here is comprehended both Panis Domini, and Panis Dominus; not only the bread of the Lord, but also the Lord himself, who is that

For as St. Peter, saying, that 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: ) even the inward purging of our consciences by virtue of the death and resurrection of Jesus Christ: So St. Paul here making the reason of our union to be our hath not so much respect unto the external bread in the Sacrament (through he exclude not that neither) as unto the true and heavenly Bread figured thereby; whereof the Lord himself pronounceth in John 6. 32. 51. and (to show that by partaking of this bread, that wonderful union we speak of, is effected:)

It is a lamentable thing to behold, how this holy Sacrament, which was ordained by Christ to be a bond whereby we should be knit together in unity, is, by Satan's malice, and the corruption of man's disposition, so strangely perverted the contrary way; that it is made the principal occasion of that woeful distraction which we see amongst Christians at this day, and the very fuel of endless strifes, and implacable contentions. And forasmuch 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 it its full extent comprehendeth two things in it: that which is outward and visible, which the Schools call properly Sacramentum, (in a more strict acception of the word:) and that which is inward and invisible, which they term rem Sacramenti, the principal thing exhibited in the Sacrament. Thus in the Lord's Supper, the outward thing which we see with our eyes, is bread and wine, the inward thing which we apprehend by faith is, the body and blood of Christ: in the outward part of this mystical action, which reacheth to that which is Sacramentum only, we receive this body and blood but sacramentally; in the inward, which containeth rem, the thing itself in it, we receive them really: and consequently the presence of these in the one is relative and symbolical; in the other, real and substantial.

To begin then with that which is symbolical and relative: we may observe out of the Scripture, which saith, that

that Sacraments have a twofold relation to the things whereof they be Sacraments: the one of a sign, the other of a seal. Signs, we know, are relatively united unto the things which they do signify; and in this respect are so nearly conjoined together, that the name of the one is usually communicated unto the other. or, the new Covenant, saith our Savior in the 〈1 page duplicate〉 〈1 page duplicate〉 institution of the holy Supper, Luke 22. 20. saith God in the institution of Circumcision in the Old Testament, Gen. 17. 10. but how it was his Covenant, he explainerh in the verse immediately following; So words being the signs of things, no sooner is the sound of the word conveyed to cur ears, but the notion of the thing signified thereby is presented unto our mind: and thereupon in the speech of the Scripture nothing is more ordinary, than by the term of Word to note a thing. We read in 1 Sam. 4. that the Philistines were afraid and said, God is come in the Camp. ver. 7. when the Israelites brought thither and yet was that no other but this relative kind of presence whereof now we speak: in respect whereof also the Shewbread is in the Hebrew named, the bread of faces, or, the presence bread. We see with us, the room wherein the 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 behavior of any in that place, or the offering of any disrespect to the Kings Pourtraicture, or to the Arms Royal, or to any other thing that hath relation to his Majesty, is taken as a dishonor done unto the King himself: so here, he that eateth the bread, and drinketh the cup of the Lord unworthily, is accounted guilty of offering indignity to the

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

So must we say of Sacraments, that they be signs, and more than signs; even pledges and assurances of the interest which we have in the heavenly things that are represented by them. He that hath in his chamber the picture of the French King, hath but a bare sign; which possibly may make him think of that King when he looketh on it, but showeth not that he hath any manner of interest in him. It is otherwise with him that hath the Kings great Seal for the confirmation of the title that he hath unto all the lands and livelihood which he doth enjoy. And as here, the wax that is affixed to those letters Patents, howsoever for substance it be the very same with that which is to be found everywhere, yet being applied to this use, is of more worth to the Patent, than all the wax in the Country beside: so standeth it with the outward elements in the matter of the Sacrament. The bread and wine are not changed in substance from being the same with that which is served at ordinary tables: but in respect of the sacred use whereunto they are consecrated, such a change is made, that now they differ as much from common bread and wine, as heaven from earth. Neither are they to be accounted barely significative, but truly exhibitive also of those heavenly things whereto they have relation, as being 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, verily as a man with his bodily hand and mouth receiveth the earthly creatures; so verily doth he with his spiritual hand and mouth (if any such he have) receive the body and blood of Christ.

And this is that real and substantial presence, which we affirmed to be in the inward part of this sacred action. For the better conceiving of which mistery, we are to inquire, first, what the thing is which we do here receive; secondly, how and in what manner we are made partakers of it. Touching the first, the truth which must be held, is this: that we do not here receive only the benefits that flow from Christ; but the very body and blood of Christ: that is, Christ himself crucified. For as none can be made partaker of the virtue of the bread and wine to his bodily sustenance, unless he first do receive the substance of those creatures: so neither can any participate in the benefits arising from Christ to his spiritual relief, except he first have communion with Christ himself. We must have the Son, before we have life, 1 Joh. 5. 12. and therefore eat him we must, Joh. 6. 57. (as himself speaketh) that is, as truly be made partakers of him as we are of our ordinary food, if we will live by him. As there is a giving of him on God's part (for unto us a Son is given, Esa. 9. 6.) so there must be a receiving of him on our part; for

And as we are so it we do hear his voice, and not harden our hearts by unbelief, we are indeed made partakers of Christ, Heb. 3. 14. This is that great mistery (for so the Apostle termeth it) of our union with Christ, whereby we are made and this is that

Where if any man shall demand, (that I may now come unto the second point of our inquiry.)

he must be ware that he come not pre-occupied with such dull conceits as they were possessed withal, who moved that question there; he must not think that we cannot truly feed on Christ, unless we receive him within our jaws: for that is as gross an imagination as that of Nicodemus, who could not conceive how a man could be born again, unless he should enter the second time into his Mothers Womb: Joh. 3. 4. but must consider, that the eating and drinking which our Savior 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. And compare them with those in the end: Now observe, that such as our hungering is, such is our eating. But everyone 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 anything to the slaking of this hunger, nay, we are expressly told, that the flesh thus taken (for so we must understand it) profiteth nothing, a man should never be the better, nor one jot the holier, nor any whit further from the second death, if he had filled his belly with it. But that manner of feeding on his flesh, which Christ himself commendeth unto us, is of such profit, that it preserveth the eater from death, and maketh him to live forever, Joh. 6. 50, 51, 54, 58. 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.

If any do farther 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 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 Joh. 6. 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

First therefore, for the communion of the Spirit, which is the ground and foundation of this spiritual union; let us call to mind what we have read in God's Book: that Christ, the second Adam, was made a quickening Spirit: Cor. 15. 45. and that he quickeneth whom he will, Joh. 5. 21. that unto him God hath given the spirit without measure, Joh. 3. 34. and of his fullness have all we received, Joh. 1. 16. that he that is joined unto the Lord, is one Spirit, 1 Cor. 6. 17. and that hereby we know that we dwell in him, and he in us, because he hath given us his Spirit, 1 Joh. 3. 24. 4. 13. By all which it doth appear, that the mistery 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 everyone of his true members, that thereby they are animated and quickened to a spiritual life. We read in Ezekel 1. of four living creatures, and of four wheels standing by them. When those went, (saith the Text) those 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 wheel, Exek. 1. 21. From whence we may infer, that things may truly be conjoined together, though' the manner of the conjunction be not corporal: and that things distant in place may be united together, by having the spirit of the one communicated unto the other.

Nay, if we mark it well, we shall find it to be thus in every of our own bodies: that the formal reason of the union of the members consisteth not in the continuity of the parts (though' that also be requisite to the unity of a natural body:) but in the animation thereof by one and the same spirit. If we should suppose a body to be as high as the heavens, that the head thereof should be where Christ our Head is, and the feet where 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; altho' in regard of his corporal presence, the heaven must receive him, until the times of the restitution of all things, Act. 3 21. yet is he here with us always, even unto the end of the world, Matt. 28. 20. in respect of the presence of his Spirit; by the vital influence whereof from him, as from the Head, the whole body is fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part. Which quickening Spirit if it be wanting in any, no external communion with Christ or his Church, can make him a true member of this mystical body: this being a most sure principle, that He which hath not the Spirit of Christ is none of his, Rom. 8. 9.

Now among all the graces that are wrought in us by the Spirit of Christ the soul (as it were) of all the rest, and that whereby the just doth live, Habak. 2. 4. Rom. 1. 17. Gal. 3 11. Heb. 10. 38 is Faith; For we through the Spirit wait for the bope of righteousness by faith, saith St. Paul to the Galatians. Gal. 5. 5. And again: I live, yet n • t I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me, Gal. 2. 20. By faith it is, that we do receive Christ: Joh. 1. 12. and so likewise Christ dwelleth in our hearts by faith. Eph. 3. 17. Faith therefore is that spiritual mouth in us, whereby we eat the flesh of the Son of Man and drink his blood, that is, (as the Apostle expresseth it without the Trope) are made partakers of Christ, Heb. 3. 14. he being, by this means, as truly, and every ways as effectually made ours, as the meat and drink which we receive into our natural bodies.

But you will say, If this be all the matter, what do we get by coming to the Sacrament? seeing we have faith, and the quickening Spirit of Christ before we come thither. To this I answer: that the Spirit is received in divers measures, and faith bestowed upon us in different degrees; by reason whereof our conjunction with Christ may every day be made straiter, and the hold which we take of him firmer. To receive the Spirit not by measure, Joh. 3. 34. is the privilege of our Head: we that receive out of his fullness, Joh. 1. 16. have not our portion of grace delivered unto us all at once, but must daily look for supply of the Spirit of Jesus Christ. Phil. 1. 19. So also, while we are in this word, the righteousness of God is revealed unto us from faith to faith, Rom. 1. 17. that is, from one degree and measure of it to another: and consequently we must still labor to perfect that which is lacking in our faith, 1 Thes. 3. 10. and evermore pray with the Apostles, Lord increase our faith, Luke 17. 5. As 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, Colos. 2. 6, 7. that we may grow up into him in all things, which is the Head. Ephes. 4, 4. 1. And to this end God hath ordained public officers in his Church for the perfecting of the Saints for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Eph. 4. 12, 13. and hath accordingly made them able Ministers of the Spirit that quickeneth, 1 Cor. 3. 6. and Ministers by whom we should helieve, even as the Lord shall give to every man, 1 Cor. 3. 5. When we have therefore received the Spirit and Faith (and so spiritual life) by their ministry, we are not there to rest: but as new born babes we must desire the sincere milk of the Word, that we may grow thereby, 1 Pet. 2. 2. and as grown men too, we must desire to be fed at the Lord's Table, that by the strength of that spiritual repast we may be enabled to do the Lord's work, and may continually be nourished up thereby in the life of grace, unto the life of glory,

Neither must we here with a fleshly eye look upon the meanness of the outward elements, and have this faithless thought in our hearts, that there is no likelihood, a bit of bread, and a draught of wine should be able to produce such heavenly effects as these. For so we should prove ourselves to be no wiser than Naaman the Syrian was, who having received direction from the man of God, that he should wash in Jordan seven times, to be cleansed of his Leprosy, 2 Kings 5. 12. 13. replied with indignation, Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? May I not wash in them. and be clean? But as his servants did soberly advise him then: If the Prophet had bid the 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 artaining of so high a good; should not we willingly have done it? How much rather then, when he biddeth us to eat the bread, and drink the wine that he hath provided for us at his own Table, that by his blessing thereupon we may grow in grace, and be preserved both in body and soul unto everlasting life?

True it is indeed, these outward creatures have no natural power in them to effect so great a work as this is, no more than the water of Jordan had to recover the Leper: but the work wrought by these means, is supernatural; and God hath been pleased, in the dispensation both of the Word and of the Sacraments, so to ordain it, that these heavenly treasures should be presented unto us in earthen vessels, that the excellency of the power might be of God. 2 Cor, 4. 7. As therefore in the preaching of the Gospel, the Minister doth not dare verba, and beat the air with a fruitless sound, but the words that he speaketh unto us are Spirit and life; God being pleased by the foolishness of preaching, to save them that believe: so likewise in the administration of the Lord's 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, the Cup of blessing which he blesseth, 1 Cor. 10. 16. 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) altho' in a spiritual and not a corporal manner, the Lord doth grant us, according to the riches of his glory to be strengthened with might by his Spirit in the inner man, that we may be filled with ad the fullness of God. Eph. 3. 16, 19. For the Sacraments (as well as the Word) be a part of that ministration of the Spirit. which is committed to the Ministers of the New Testament, 2 Cor. 36, 8. forasmuch as by one Spirit, (as before we have heard from the Apostle) we have been all baptized into one body, and have been all made to drink into one Spirit. 1 Cor. 12, 13.

And thus have I finished the first part of my task, my Congregatio homogeneorum, (as I call it) the knitting together of those that appertain to the same body, both with their fellow-members, and with their Head: which is the thing laid down in the express words of my Text. It remaineth now that I proceed to the Apostles application hereof unto the argument he hath in hand, which is Segregatio heterogeneorum, a dissevering of those that be not of the same communion; that the faithful may not partake with Idolaters, by countenancing, or any way joining with them in their ungodly courses. For that this is the main scope at which St. Paul aimeth in his treating here of the Sacrament, is evident both by that which goeth before in v. 19.

and that which followeth in the 21.

Whereby we may collect thus much, that as the Lord's Suprer 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 disavow all communion with them in their false worship, And indeed, the one must necessarily follow upon the other; considering the nature of this heinous sin of Idolatry is such, that it can no ways stand with the fellowship which a Christian man ought to have, both with the Head, and with the body of the Church. To this purpose, in 2 Cor. 6. 16, 17. we read thus:

And in Colos. 2. 18, 19. 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. Answerable whereunto the Fathers assembled out of divers Provinces of Asia in the Synod held at Laodicea, (not far from the Colossians) did so solemnly conclude, that and pronounced an Anathema against any that should be found to do so, Declaring plainly, that by this Idolatrous Invocation of Angels, a discession was made both from the Church of God, as they note in the beginning, and from Christ the Head of the Church, as they observe in the end of their Canon.

For the further understanding of this particular, it will not be amiss to consider what Theodoret, a famous Bishop of the ancient Church, hath written of this matter in his Commentary upon Colos. 2d. that is,

And this is it, which the Apostle saith; 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 labor to obscure the light of this testimony, and telleth us plainly, that Theodoret, and that those Oratories of St. Michiel 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, than in the time of Theodoret, who lived 1200 years ago.

Yet must I needs confess, that he showeth a little more modesty herein than Bellarmine his fellow-Cardinal doth; who would make us believe, that the place in Revel. 19. where the Angel saith to St. John that would have worshipped him,

maketh for them; and demandeth very soberly, And as for invocation of them, he telleth us, that St. Jacob plainly prayed unto an Angel, in Gen. 48. when in blessing the sons of Joseph, he said, Whom for answer we remit to St. 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 St. Cyril there speaketh. His words be these: Which St. Cyril presupposeth, no good Christian will ascribe to any but to God alone.

But to come more near yet unto that which is Idolatry most properly: An Idol (we must understand) in the exact propriety of the term, doth signify any Image; but according to the Ecclesiastical use of the word, it noteth such an Image as is set up for religious adoration. And in this later sense we charge the adherents of the Church of Rome with gross Idolatry: because that contrary to God's express Commandment they are found to be worshipers 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 Pagars. The Apostle indeed in this place exhorting Christians from Idolatry, propoundeth the fall of the Jews in this kind before their eyes: Neither be ye Idolaters, saith he, as some of them were. 1 Cor. 10. 7. 8. And so doth he also add concerning another sin, in the verse following:

As well then might one plead, that Jewish or Heathenish Fornication were here only reprehended, as Jewish or Heathenish Idolatry. But as the one is a foul sin, whether it be committed by Jew, Pagan, or Christian: so if such as profess the Name of Christ, shall practice 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. saith the Psalmist, and so the Idols (of Christians, in all likelihood, mentioned in the Revelation, are said to be of The description of these Idols (we see) agreeth in all points with Popish Images: where is any difference?

The Heathen, say they, held the Images themselves to be God's, which is far from our thought. Admit, some of the simpler sort of the Heathen did so: what shall we say of the Jewish Idolaters, (of whom the Apostle here speaketh) who erected the golden Calf in the wilderness? Can we think that they were all so senseless, as to imagine that the Calf, which they knew was not at all in rerum natura, and had no Being at that time when they came out of Egypt, should yet be that

And for the Heathen: did the Romans and Grecians, when they dedicated in several places an hundred Images (for example) to the honor of Jupiter, the King of all their God's, think that thereby they had made an hundred Jupiter's? or when their blocks were so old, that they had need to have new placed in their stead; did they think by this change of their Images, that they made change also of their God's? without question they must so have thought, if they did take the very Images themselves to be God's: And yet the Prophet bids us consider diligently; and we shall find that the Heathen Nations Nay, what do we meet with, more usually in the writings of the Fathers, than these answers of the Heathens for themselves?

But admit they did not account the Image itself to be God, (will the Papist further say;) yet were those images set up to represent either things that had no being, or Devils, or false God's; and in that respect were Idols: whereas we erect Images only to the honor of the true God and his servants the Saints and Angels. To this I might oppose that answer of the Heathen to the Christians:

And put them in mind of St. Augustine's reply: But I will grant unto them, that many of the Idolatrous Jews and Heathens Images were such as they say they were: yet I deny that all of them were such, and confidently do avouch, that Idolatry is committed by yielding Adoration to an Image of the true God himself. For proof whereof (omitting the Idols of Micah, Judge. 17. 3, 13. and Jeroboam, 2 Kings 10. 16. 29, 31. which were erected to the memory of Jehovah the God of Israel; as also the Athenians superstitious Worship of the if, as the common use of Idolaters was, they added an Image to their Altar:) I will content myself with these two places of Scripture; the one whereof concerneth the Jews, the other the Heathen. That which toucheth the Heathen, is in the first Chapter of the Epistle to the Romans: where the Apostle having said, that God had shown unto them that which might be known of him; and that 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, Whereby it is evident, that the Idolatry condemned in the wisest of the Heathen, was the adoring of the invisible God, whom they acknowledged to be the Creator of all things, in visible Images fashioned to the similitude of Men and Beasts.

The other place of Scripture, is the 4 of Deuteronomy: where Moses useth this speech unto the Children of Israel.

And what doth he infer upon this? (saith he in the 15. verse) 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 feigned to do it the Poet.

Secondly, that when he uttered the words of the second Commandment in mount Sinai, and forbad the making of the likeness of anything

he did at that time forbear to show himself in any visible shape, either of man or woman, either of beast in the earth, fowl in the air, or fish in the waters beneath the earth: to the end it might be the better made known, that it was his pleasure not to be adored at all in any such forms; and that the worshiping of Images, not only as they have reference to the creatures whom they do immediately represent, or to false gods, but also as they have relation to himself (the true God, who was then speaking unto them in the Mount) did come within the compass of the Idolatry which was condemned in that Commandment.

In vain therefore do the Romanists go 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 loath we should think that they did communicate to any of their Images. But here we are to understand, first of all, that Idolatry may be committed by giving not the highest only, but also the lowest degree of religious adoration unto Images: and therefore in the words of the Commandment, the very

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 honored 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 8. (to omit other testimonies in this kind) it is concluded, that the Cross of the Popes Legate shall have the right hand, upon this very reason, because the worship proper to God is due to it. Now whether they commit Idolatry, who communicate unto a senseless thing, that worship which they themselves confess to be due unto God alone: let all the world judge.

They were best therefore from henceforth confess themselves to be Idolaters: and stand to it, that every kind of Idolatry is not unlawful. Their Jesuit Gregorius de Valentia will tell them for their comfort, that it is no absurdity to think that St. Peter, when he deterreth the faithful by name ab illicit is Idolerum cultibus (St. Peter calleth them, that is, abominable Idolatries) doth insinuate thereby, that some worship of Images is lawful. John Monceye the Frenchman in his Aaron Purgatus (dedicated to the late Pope Paul 5.) and in his 20 questions propounded to Visorius, stretcheth yet a strain higher. For howsoever he cannot away with the name of Idols and Idolatry; yet he liketh the thing itself so well, that he undertaketh to clear Aaron from committing any error in setting up the golden Calf, and laboreth to purge Laban, and Micah; and Jeroboam too, from the imputation of idolatry: having found indeed, that nothing had been done by them in this kind, which is not agreeable to the practice of the Roman Church at this day.

And lest the poor people, whom they have so miserably abused, should find how far they have been misled, we see that the masters of that Church do in the Service books and Catechisms, which come unto the hands of the vulgar, generally leave out the words of the second Commandment that make against the adoration of images: fearing lest by the light thereof, the mistery of their iniquity should be discovered. They pretend indeed that this Commandment is not excluded by them, but included only in the first: whereas in truth they do but craftily conceal it from the people's eyes, because they would not have them to be ruled by it. Nay, Vasquez the Jesuit doth boldly acknowledge, that it plainly appeareth by comparing the words of this Commandment, with the place which hath been alleged out of Deut. 4. that the Scripture did not only forbid the worshipping of an image for God, but also the adoration of the true God himself in an image. He confesseth further, that he and his fellow Catholics do otherwise. What saith he then to the commandment, think you? Because it will not be obeyed it must be repealed, and not admitted to have any place among the moral precepts of God. It was (saith he) a positive and ceremonial Law: and therefore ought to cease in the time of the Gospel. And as if it had not been enough for him to match the Scribes and Pharisces in impiety, who

that they might keep their own traditions: that he might fulfil the measure of his fathers, and show himself to be a true child of her who beareth the name of being he is yet more mad, and sticketh not to maintain, that not only a painted Image, but any other thing of the world, whether it be without life and reason, or whether it be a reasonable creature, may (in the nature of the thing, and if the matter be discreetly handled) be adored with God, as his image; yea, and counteth it no absurdity at all, that a very wisp of straw should be thus worshipped.

But let us turn yet again, and we shall see greater abominations than these. Ezek. 8. 15. We heard how this blessed Sacrament, which is here propounded by the Apostle, as a bond to unite Christians together in one body, hath been made the Apple of strife, and the occasion of most bitter breaches in the Church: we may now observe again, that the same holy Sacrament, which by the same Apostle is here brought in as a principal inducement to make men flee from Idolatry, is by our Adversaries made the object of the grossest Idolatry that ever hath been practiced by any. For their constant doctrine is, that in worshipping the Sacrament they should give unto it, • atriae cul • um qui vero Deo debetur, (as the Council of Trert hath determined,) 'that kind of service which is due to the true God; determining their worship in that very thing which the Priest doth hold betwixt his hands. Their practice also runs accordingly: for an instance whereof we need go no further than to Sanders book of the Lord's Supper; before which he hath prefixed an Epistle Dedicatory, superscribed in this manner:

Adding further in the process of that blockish Epistle:

Now if the conceit which these men have concerning the Sacrament, should prove to be false (as indeed we know it to be most absurd and monstrous) their own Jesuit Cosler doth freely confess, that they should be in such an error and Idolatry, qualis in orbe terratum nunquam vel visus vel auditus fuit▪ as never was seen or heard in this world. For the error of them is more tolerable, (saith he) who worship for God a Statue of gold or silver, or an Image of any other matter, as the Gentiles adored their God's; or a red cloth lifted up upon a spear, as it is reported of the Lappians; or living Creatures, as did sometime the Egyptians; than of those that worship a piece of bread. We therefore who are verily persuaded that the Papists do thus, must of force (if we follow their Jesuits direction) judge them to be the most intolerable idolaters that ever were.

Nay, according to their own principles, how is it possible that any of themselves should certainly know, that the Host which they worship should be any other thing but bread? seeing the change doth wholly depend upon consecration duly made, (as Sanders speaketh) and that rependeth upon the intention of the Priest, which no man but himself can have notice of. Bellarmine, disputing against Ambrosius Catharinus, one of his own brethren, that a man hath no certain knowledge of his own justification, can take advantage of this, and allege for himself, that one cannot be certain by the certainty of faith, that he doth recive a true Sacrament; for as much as the Sacrament cannot be made without the intention of the Minister, and none can see another man's intention. Apply this now to the matter we have in hand, and see into what intricate Labyrinths these men have brought themselves. Admit the Priests intention stood right at the consecration, yet if he that baptized him failed in his intention when he administered that Sacrament, he remaineth still unbaptized, and so becometh uncapable of Priesthood; and consequently, whatsoever he consecrateth is but bread still. Yea, admit he were rightly baptized too: if either the Bishop that conferred upon him the Sacrament of Orders, (fought so they hold it to be) or those that baptized or ordained that Bishop, missed their right intention; neither will the one prove Bishop, nor the other Priest; and so with what intention soever either the one or the other doth consecrate, there remaineth but bread still. Neither doth the inconvenience stay here, but ascendeth upward to all their predecussors: in any one of whom if there fall out to be a nullity of Priesthood (for want of intention, either in the baptizer, or in the ordainer) all the generation following, according to their principles, go without their Priesthood too; and so deliver but bread to the people, instead of the body of Christ. The Papists themselves therefore, if they stand unto their own grounds, must needs confess, that they are in no better case here, than the Samaritans were in, of whom our Savior saith, Ye worship ye know not what, Joh. 4. 22. but we know, that what they worship (be the condition or intention of their Priest what it will be) is bread indeed; which while they take to be their God, we must still account them guilty of spiritual fornication, 'and such fornication, as is not so much as named amongst the Gentiles.

These then being the Idolaters with whom we have to deal, let us learn first how dangerous a thing it is to communicate with them in their false worship. Rev. 18. 4. For if we will be partakers of Babylon's sins, we must look to receive of her plagues. Secondly, we are to be admonished, that it is not sufficient that in our ownpersons we refrain worshipping of idols, but is further required, that we restrain (as much as in us lieth) the practice thereof in others; lest by suffering God to be dishonored in so high a manner, when we may by our calling hinder it, we make ourselves partakers of other men's sins. Eli the High Priest was a good man, and gave excellent counsel unto his lewd sons: yet we know what judgment fell upon him,

which God doth interpret to be a kind of idolatry, in 'honoring his sons above him. The Church of Pergamos did for her own part hold fast Christ's name, and denied not his faith: yet had the Lord something against her; So we see what special notice our Savior taketh of the works, and charity, and service, and faith, and patience of the Church of Thyatira: and yet for all this he addeth,

In Judges 2. God telleth the children of Israel, what mischief should come unto them by tolerating the Canaanitish idolaters in their Land.

Which words contain in them the intimation of a double danger: the one respecting the Soul, and the other the Body. That which concerneth the Soul is: that their idols should be a snare unto them. For God well knew that man's nature is as prone to spiritual fornication, as it is to corporal. As therefore for the preventing of the one, he would not have a common harlot tolerated in Israel, Levite. 19. 29. so for the keeping out of the other, he would have provocations taken away, and all occasions whereby a man might be tempted to commit so vile a sin. The bodily danger that followeth upon the toleration of idolaters, is: that they should be in their sides, that is, (as in another place it is more fully expressed) Now in both these respects it is certain, that the toleration of the Idolaters with whom we have to do, is far more perilous than of any other. In regard of the spiritual danger, wherewith simple souls are m • re like to be ensnared: because this kind of Idolatry is not brought in with an open show of impiety, (as that of Pagans) but is a mistery of iniquity, a wickedness covered with the veil of Piety; and the harlot, which maketh the inhabitants of the earth drunk with the wine of this formcation, is both gilded herself, and presenteth also her abominations unto her followers in a cup of gold. Rev. 17. 2, 4. If we look to outward peril, we are like to find these men, not thorns in our sides to vex us, but daggers in our hearts to destroy us. Not that I take all of them to be of this furious disposition, (mistake me not: I know a number myself of a far different temper:) but because there are never wanting among them some tutbulent humors, so inflamed with the spirit of fornication, that they run mad with it; and are transported so far, that no tolerable terms can content them, until they have attained to the utmost pitch of their unbridled desires. For compassing whereof, there is no treachery, nor rebellion, nor murder, nor desperate course whatsoever, that (without all remorse of conscience) they dare not adventure upon.

Neither do they thus only, but they teach men also so to do: arming both Pope, and Bishops, and People, and private persons, with power to cast down even Kings themselves from their Thrones, if they stand in their way, and give any impediment to their designs. Touching the Popes power herein, there is no disputing: one of them telleth us, that there is no doubt, but the Pope may depose all Kings, when there is a reasonable cause so to do. For Bishops, Cardinal Baronius informeth us by the example of Dacius the Bishop of Millayn, his dealing against the Arians, that those Bishops deserve no blame, and ought to suffer no envy, who roll every stone, (yea, and rather than fail, would blow up stones too) that they may not live under an heretical Prince. For the People, Dominicus Banns, a Dominican Priar, resolves that they need not, in this case, expect any sentencing of the matter by Pope, or other; but when the knowledge of the fault is evident, subjects may lawfully (if so be they have sufficient strength) exempt themselves from subjection to their Princes, before any declaratory sentence of a Judge. And that we may understand that the Proviso which he inserteth of having strength sufficient, is very material; he putreth us in mind, that the faithful (the Papists he meaneth) of England, are to be excused hereby, who do not exempt themselves from the power of their superiors, nor make war against them. Because that generally they have not power sufficient to make such wars against Princes, and great dangers are eminent over them.

Lastly, for private persons, we may read in Suarez, that an heretical King, after sentence given against him, is absolutely deprived of his Kingdom, so that he cannot possess it by any just title: and therefore from thence forth may be handled altogether as a Tyrant; and consequently, he may be killed by any private person. Only the Jesuit addeth this limitation: that If the Pope do depose the King he may be expelled or killed by them only to whom he shall commit that business. But if he injoin the execution thereof to us body, then it shall appertain to the lawful successer in the Kingdom: or if none such be to be found, i • shall belong to the Kingdom itself. But let him once • e declared to be a Tyrant; Mariana (Suarez his Countryman and fellow Jesuit) will tell you better how he should be handled. That a Tyrant (saith he) may be killed by open force and arms, whether by violent •• eaking in into the Court, or by joining of battle, is a matter confessed: yea, and by deceit and ambushes too, as Ehud o • in killing Eglon the King of the Moabites. Indeed it •• uld argue a braver mind to profess open enmity, and publicly to rush in upon the enemy of the Common-wealth: • ut it is no less prudence, to make advantage by fraud and ambushes, because it is done without stir, and with less dan • er surely, both public and private. His conclusion is, that it is lawful to take away his life, by any art whatsoever: with this proviso 〈…〉 be not constrained either wittingly or unwittingly to be the cause of his own death. Where the tenderness of a Jesuits conscience is well worth the observing. He maketh no scruple at all to take away the man's life: only he would advise that he be not made away, by having poison conveyed into his meat or drink, lest in taking hereof (forsooth) he which is to be killed, should by this means have some hand in procuring his own death. Yet poison him you may, if you list, so that the venom be

And that such means of poisoning hath been used, he proveth by divers practices of the Moors: which we leave to be considered of by Fitzherbert, who to prove that Squires intention of poisoning Q. Eliz. in this manner, was but a mere fiction) would persuade us that it is not agreeable to the grounds of nature and reason, that any such thing should be.

Thus we see what pestisent doctrine is daily broached by these incendiaries of the world: which, what pernicious effects it hath produced, I need not go far to exemplify; this assembly and this place cannot but call to mind the memory of that Barbarous Plot of the Powder-treason. Which being most justly charged to have exceeded all measure of cruelty; as involving not the K. alone, but also his Children, and the States of the Kingdom, and many thousands of innocent people in the same ruin: a wicked varlet (with whose name I will not defile this place) steppeth forth some 4 years after, and with a brazen forehead bideth us not to wonder at the matter. 'For of an evil and pernicious herb, both the seeds are to be crushed, and all the roots to be pulled up, that they grow not again. And otherwise also, for a few wicked persons it falleth out oftentimes that many perish in shipwreck. In the later of which reasons we may note these men's insolent impiety toward God: in arrogating unto themselves such an absolute power for the murchering of innocents, as he that is Lord of all, hath over his own Creatures; the best of whom, if he do enter into • udgment with them, will not be found righteous in his 〈◊〉 . In the former, we may observe their deadly ma •… toward God's Anointed. which they sufficiently dec •• re will not be satisfied but by the extirpation of him and all his Roal progeny.

And whereas for the discovery of such wicked spirits; his Majesty in his Princely wisdom did cause an Oath of a • legiance to be framed; by the tendering whereof h • might be the better able to distinguish betwixt his lo • all and disloyal subjects, and to put a difference betwixt a seditious and a quiet-minded Romanist: this companion derideth his simplicity, in imagining, that that will serve the turn, and supposing that a Pap • st will think himself any whit bound by taking such an Oath. See (saith he) in so great oraft, how great simplicity doth bewray itself. When he had placed all his security in that Oath, he thought he had found such a manner of Oath, knit with so many circumstances, that it could not, with, safety of Conscience, by any means be dissolved by any Man. But he could not se, that if the Pope did dissolve that Oath; all the tyings of it, (whether of performing fidelity to the King, or of admitting no Dispensation) would be dissolved together. Yea, I will say another thing that is more admirable. You know (I believe) that an unjust Oath, if it be evidently known, or openly declared to be such, bindeth no man; but is void ipso facto. That the Kings Oath is unjust, hath been sufficiently declared by the Pastor of the Church himself. You see therefore, that the obligation of it is vanished into smoke: so that the bond, which by so many wise Men was thought to be of Iron, is become less than of Straw.

If matters now be come unto this pass, that such as are addicted to the Pope, will account the Oath of Allegience to have less force to bind than a rope of straw; judge ye wether that be not true which hath been said, that in respect not of spiritual-infection only, but of outward danger also to our State, Idolaters may be more safely permitted than Papists. Which I do not speak, to exasperate you against their persons, or to stir you up to make new Laws for shedding of their blood. Their blindness I do much pity: and my hearts desire and prayer to God for them is, that they might be saved. Only this I must say, that (things standing as they do) I cannot preach peace unto them. For as John said to Joram, 2 Kings. 9. 22. What peace, so long as the whoredoms of thy Mother J • zabel, and her witchcrafts are so many? So must I say unto them: What peace can there be, so long as you suffer yourselves to be led by the mother of harlots and abominations of the earth, who by her sorceries hath deceived all nations, and made them drunk with the Wine of her fornication? Let her put away her Whoredoms out of her sight, and her Adulteries from between her breasts; let her repent of her murders, and her sorceries, and her Idolatries: or rather, because she is past all hope, let those that are seduced by her cease to communicate with her in these abominable iniquities; and we shall be all ready to meet them, and rejoice with the Angels in heaven for their conversion. In the mean time, they who sit at the Helm and have the charge of our Church and Commonwealth committed to them, must provide by all good means, that God be not dishonored by their open Idolatries, nor our King and State endangered by their secret trecheries. Good Laws there are already enacted to this purpose: which if they were duly put in execution, we should have less need to think of making new. But it is not my part to press this point. I will therefore conclude as I did begin: I speak as to wise men; Judge ye what I say.