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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14239	A sermon preached before the Commos-House [sic] of Parliament, in Saint Margarets Church at Westminster, the 18. of February. 1620. By Iames Vssher. Professor of Diuinitie in the Vniuersitie of Dublin, in Ireland; Substance of that which was delivered in a sermon before the Commons House of Parliament, in St. Margarets Church at Westminster, the 18. of February, 1620	Ussher, James, 1581-1656.	1624 (1624)	STC 24554; ESTC S119955	33,194	56

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 the 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 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 They were best therefore from henceforth confesse themselues to be Idolaters and stand to it that euery kinde of Idolatry is not vnlawfull Their Iesuite Gregorius de Valentia will tell them for their comfort that it is no absurdity to thinke that Saint Peter when he deterreth the faithfull by name ab illicitis Idolorum cultibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Peter calleth them that is abominable Idolatries doth insinuate therby that some worship of Images is lawfull Iohn Monceye the Frenchman in his Aaron Purgatus dedicated to the late Pope Paul the fifth and in his twenty questions propounded to Visorius stretcheth yet a straine higher For howsoeuer hee cannot away with the name of Idols and Idolatry yet he liketh the thing it selfe so well that he vndertaketh to cleare Aaron from committing any error in setting vp the golden Calfe and laboureth to purge Laban and Micha and Ieroboam too from the imputation of Idolatry hauing found indeed that nothing had beene done by them in this kinde which is not agreeable to the practice of the Romane Church at this day And lest the poore people whom they haue so miserably abused should finde how farre they haue beene misled wee see that the masters of that Church doe in the Seruice books and Catechismes which come vnto the hāds of the vulgar generally leaue out the words of the second Commandement that make against the adoration of Images fearing lest by the light thereof the mystery of their iniquity should be discouered They pretend indeed that this Commandement is not excluded by them but included onely in the first whereas in truth they doe but craftily conceale it from the peoples eyes because they would not haue them to be ruled by it Nay Vasquez the Iesuite doth boldly acknowledge that it plainely appeareth by comparing the words of this Commandement with the place which hath beene alledged out of the 4. of Deuteronomy that the Scripture did not onely forbid the worshipping of an Image for God but also the adoration of the true God himselfe in an Image He confesseth further that he and his fellow Catholikes doe otherwise What saith hee then to the Commandement thinke you Because it will not be obeyed it must be repealed and not admitted to haue any place among the morall precepts of God It was saith he a positiue and ceremoniall Law and therefore ought to cease in the time of the Gospell And as if it had not beene enough for him to match the Scribes and Pharises in impiety who made the Commandement of God of none effect that they might keepe their owne tradition that he might fulfill the measure of his fathers and shew himselfe to be a true childe of her who beareth the name of being the mother of harlots and abominations of the earth he is yet more mad and sticketh not to maintaine that not onely a paynted Image but any other thing of the world whether it be without life and reason or whether it be a reasonable creature may in the nature of the thing and if the matter bee discreetly handled be adored vvith God as his Image yea and counteth it no absurdity at all that a very vvispe of stravv should be thus vvorshipped But let vs turne yet againe and vve shall see greater abominations then these We heard hovv this blessed Sacrament vvhich is here propounded by the Apostle as a bond to vnite Christians together in one body hath beene made the apple of strife and the occasion of most bitter breaches in the Church we may now obserue againe that the same holy Sacrament which by the same Apostle is here brought in as a principall inducement to make men flee from Idolatry is by our Aduersaries made the obiect of the grossest Idolatry that euer hath been practised by any For their constant doctrine is that in worshipping the Sacrament they should giue vnto it latriae cultum qui vero Deo debetur as the Councell of Trent hath determined that kinde of seruice which is due to the true God determining their worship in that very thing which the Priest doth hold betwixt his hands Their practice also runs accordingly for an instance whereof we neede goe no further then to Sanders booke of the Lords Supper before which he hath perfixed an Epistle Dedicatory superscribed in this manner To the Body and Blood of our Sauiour Iesus Christ vnder the formes of Bread and Wine all honour praise and thankes be giuen for euer Adding further in the processe of that blockish Epistle Howsoeuer it be with other men I adore thee my God and Lord really present vnder the formes of Bread and Wine after consecration deuly made Beseeching thee of pardon for my sinnes c. Now if the conceite which these men haue concerning the Sacrament should proue to bee false as indeed we know it to be most absurd and monstrous their owne Iesuite Coster doth freely confesse that they should be in such an error and Idolatry qualis in orbe terrarum nunquam vel visus vel auditus fuit as neuer was seene or heard of in this world For the error of them is more tolerable saith he who worship for God a Statue of gold or siluer or an Image of any other matter as the Gentiles adored their gods or a red cloth lifted vp vpon a speare as it is reported of the Lappians or liuing creatures as did sometime the Egyptians then of those that worship a piece of bread We therefore who are verily perswaded that the Papists doe

vvith Idolaters by countenancing or any vvay ioyning vvith them in their vngodly courses For that this is the maine scope at vvhich S. Paul aimeth in his treating here of the Sacrament is euident both by that vvhich goeth before in the 19. vers Wherefore my deareby beloued flee from Idolatry and that vvhich follovveth in the 21. Yee cannot drinke the Cup of the Lord and the cup of diuels ye cannot be partakers of the Lords Table and of the table of diuels Whereby vve may collect thus much that as the Lords Supper is a seale of our coniunction one vvith another and vvith Christ our Head so is it an euidence of our dis-iunction from Idolaters binding vs to dis-auovv all communion vvith them in their false vvorship And indeed the one must necessarily follovv vpon the other 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 for ye are the Temple of the liuing God as God hath said I will dwell in them and walke in them and I will bee their God and they shall be my people Wherefore come out from among the be ye separate saith the Lord and touch not the vncleane thing and I will receiue you And in the 2. Chap. of the Epistle to the Colossians Let no man beguile you of your reward in a voluntary humility and worshipping of Angels intruding into those things which he hath not seene vainely puft vp by his fleshly minde and not holding the head from which all the body by ioynts and bands hauing nourishment ministred and knit together increaseth with the increase of God In which words the 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 Christians ought not to forsake the Church of God and goe and inuocate Angels and pronounced an anathema against any that should bee found to doe so because say they he hath forsaken our Lord Iesus Christ the Sonne of God and giuen himselfe to Idolatry declaring plainly that by this idolatrous inuocation of Angels a discession was made both from the Church of God as they note in the beginning and from Christ the Head of the Church as they obserue in the end of their Canon For the further vnderstanding of this particular it will not be amisse to consider what Theodoret a famous Bishop of the ancient Church hath written of this matter in his Commentary 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 vs plainely that Theodoret by his leaue did not well vnderstand the meaning of Pauls words and that those Oratories of Saint Michael were erected anciently by Catholicks and not by those Hereticks which were condemned in the Councell of Laodicea as he mistooke the matter As if any wise man would bee perswaded 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 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 why they should be reprehended who doe the same thing that Iohn did and whether the Caluinists knew better then Iohn whether Angels were to bee adored or no And as for inuocation of them he telleth vs that Saint 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 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 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 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 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