A SERMON PREACHED before the KING AT White-Hall, MAY the Twentieth, MDCLXXVII.  
BY JOHN SUDBURY, D. D. And DEAN of Durham, Chaplain in Ordinary to His MAJESTY.  
Published by His Majesty's special Command.  
In the SAVOY: Printed by Tho. Newcomb; and are to be sold by Robert Boulter at the Turks-head in Cornhill over against the Royal Exchange, 1677.   
MATTHEW 28.20. 
— And lo, I am with you always, even unto the end of the World.  
THese Words were spoken by Christ to his Apostles, a little before his Ascension into Heaven, when he was about to send them abroad into the World, with that Commission in the Words immediately before: Go Ye therefore and Teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you.  
To which purpose, having told them before by what Authority he sent them, and how Able he was to carry them through all the Difficulties and Dangers which were before them in the former Verse, All Power is given unto me in Heaven and in Earth. He tells them here how ready they should find him on all occasions, in which his Presence should be needful to them. Lo, I am with you always, even unto the end of the World.  
In which Words he speaks of his Presence, not with one of them only, whom he had made the Head and Chief of them all, commending them to his Direction, and Commanding them to submit themselves to his Authority: But as he joined them altogether in one and the same Commission, in the former Verse, Go ye therefore and Teach all Nations: So he speaks here of his Presence with them All, Lo, I am with you. And not with them only, and with those among all Nations, whom he sent them to Teach and to Baptise. For he would not have them think that he sent them to lay the Foundation of a Church, which should Stand and Fall together with them, for want of his Power and Presence with it afterward, when they were dead and gone; and therefore he tells them, that should never be wanting to it, so long as the World should stand. Lo, I am with you always, even unto the end of the World.  
This Presence of Christ with his Apostles in their Generation, and with his Apostolic Church among all Nations in that and in all succeeding Generations to the end of the World, is here commended to our Consideration, with a Note of Attention, Lo, or Behold I am with You. For it is a point which requires a more than ordinary Consideration, because it is not easy to conceive how he that is exalted far above all Heavens can be Present with so many Men on Earth, when he is at so great a distance from them, and many of them at so great a distance from each other And as it requires it upon that account, so it deserves it upon another, which is the great importance of it, as we shall see before I end.  
Now first, for his Presence with them; when he said I am with you, he did not exclude the Presence of the Father, and of the Holy Ghost. For speaking of the Holy Ghost, John 14.16. he saith, I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: even the Spirit of Truth, whom the World cannot receive, because it seethe him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. And that they might not think the Holy Ghost so much another Comforter, that in sending him he would withdraw Himself from them, he tells them in the next Verse, I will not leave you Comfortless, I will come to you. And speaking of the Father at the 23 Verse of the same Chapter, he saith, If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. But because he had spoken to them oftentimes of his departure from them, and perceived that sorrow had filled their heart, 
Joh. 16.6.  because he had said this to them, he tells them for their comfort, that he would not so departed from them, but that he would still be with them. Lo, I am with you always.  
2. When he said, I am with you, he did not speak of his bodily presence. They could not well so much mistake him, if they did believe and remember what he had often told them, Me ye have not always, Joh. 12.8. I go to the Father, and ye shall see me no more, Joh. 16.10. and at the 28 Verse of the same Chapter, I leave the world, and go to the Father: Or if they could be so incredulous or forgetful, it could not be long before they would see their error, if they would believe their own eyes; for it was not long after, that while they beheld, he was taken up, and a cloud received him out of their sight, Acts 1.9. And though it follows in the next Verse, that while they looked steadfastly towards heaven, as he went up, behold two men stood by them in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. They knew very well, that would not be till the end of the world, Acts 3.21. Whom the heavens must receive, until the times of the restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began.  
But what ever we may think of them, we find, that others have so much mistaken him, as to allege these words to prove the Ubiquity of his Body, which is contrary to the nature of a Body: and all the differences that are, or can be imagined between his Body, and all other Bodies, cannot give it a property, which is repugnant to the nature of a Body, for than it should not be a Body.  
There have been likewise, and still are, great disputes about his Bodily presence in the Sacrament of his Body and Blood. And for want of better Arguments, many strange Tales have been told of Miracles which have been wrought to prove it; but they are so absurd and impertinent, that it is almost a miracle, that any men should be so void of shame as to report them, or any men or women so void of understanding, as to believe them. For though he that hath all power in heaven and in earth, can do any thing that he will; he never did, nor ever will do any thing that is absurd or impertinent. And many Tales of his visible appearance, sometimes in the form of a Lamb, sometimes of a little Child, and sometimes in the substance of flesh and blood, which are reported in Authors of no small account, are so absurd: that if the Books in which they are to be read were not easy to be produced, it might be thought, that they had been invented by their Adversaries to reproach their Doctrine, and not reported by themselves to make it more credible.  
But to let them pass, what need of his bodily presence in the Sacrament, to make it effectual to exhibit that Grace which is signified by it, that men must be called Heretics, and burned alive, for not believing, or not professing they believe it, when they know they neither do, nor can believe it? What more need of it there, than with his Apostles, to assist them in that work about which he sent them, or with his Church in all succeeding Generations, to make good all the Promises which he hath made to it? For all this may be as well without his bodily presence, as with it. He that hath all power in heaven and in earth, is present where he is absent, present in Spirit, where he is absent in Body; present to manifest his power and grace, where he is not present to manifest his Person. And if while he was on Earth his power was not so confined to his bodily presence, but that he could show it upon divers persons, without coming so near to them as to touch them, or so much as to see them: as when he said to the Centurion, who came to him, beseeching him for his Servant, who lay at home sick of the Palsy: 
Matth. 8.6, 13.  Go thy way, and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. And when he said to the Woman of Canaan, who besought him for her Daughter, 
Matth. 15.22, 28.  who was grievously vexed with a devil: Be it unto thee even as thou wilt. And her daughter was made whole from that very hour. And when he said to the Nobleman, who came to him in Cana of Galilee, 
Joh. 4.46, 50, 52, 5●  and besought him that he would come down, and heal his son, who was sick at Capernaum, and at the point of death: Go thy way, thy son liveth. And at the same hour the fever left him. Can we think that his power and grace are more confined to his bodily presence, now he is so much in the form of God, than it was when he was in the form of a Servant? If when his hands and feet were nailed to the Cross, he had so much power in Heaven, as to cover the face of it with blackness; and so much power on Earth, as to make the foundations of it to tremble under his feet; what bounds shall we set to the working of that power, whereby he is able even to subdue all things unto himself? 
Phil. 3.21.  Or what words can more fully express the Omnipotence of that power, than the words which he himself useth in the Verse but one before my Text, All power is given to me in heaven and in earth.  
3. When he said, I am with you, as he did not speak of his Bodily presence, so neither did he speak only of a general presence; for so he is with them that are against him, and he against them. He is with them so, as to know their works, and even their most secret and retired thoughts. But he spoke of his presence with them, to bless and prosper them in that work about which he had sent them; not so, as to suffer no man to appear against them; for he told them before, they shall put you out of the Synagogues; yea, 
Joh 16.2.4.  the time cometh, that whosoever killeth you will think that he doth God service. And that he told them these things, that when the time should come, they might remember that he told them of them. But with them, to make his word in their mouths successful to that end, for which he designed it. With them, 
Luke 15.21.  to give them a mouth and wisdom, which all their adversaries should not be able to gainsay or resist. With them, to instruct their ignorance, to give them confidence, to manifest his strength in their weakness, to make them able Ministers of the New Testament, not only of the Letter, but of the Spirit; and Master-builders of that House, which he would make to stand so firm and steadfast upon that foundation, which he would lay by them, that all the storms and tempests that should beat upon it, should never overthrow it, nor time, which consumes all things, be able to destroy it.  
And thus he was with them, as it appeared soon after, in a good measure to them that saw and heard them: For though S. Matthew concludes his Gospel, without any mention of it, we have a full and clear expression of it in the Gospel of S. Mark, in the last Chapter, at the last Verse, They went forth, and preached every where, the Lord working with them, and confirming the word with signs following.  
In which words, there is a twofold manifestation of his presence with them, the one is his co-operation or working together with them. They were not the Authors of that Word which they preached among all Nations, nor of the Faith with which it was received in the hearts of them that heard them; but the Ministers. For that which S. Paul saith of himself and Apollo's, 
1 Cor. 3.5.  Who then is Paul, and who is Apollo's, but Ministers by whom ye believed, even as the Lord gave to every man? may as truly be said of all the rest of them, Who was Peter, or who was any of the rest of them, but Ministers of that grace, which fell upon them that heard them? They were not so arrogant, as to assume unto themselves so much as a thought of that power: 
2 Cor. 3.5, 6.  We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God, who also hath made us able Ministers of the New Testament, not of the Letter, but of the Spirit. And as he that sent them saith of himself, 
Joh. 8.50.  I seek not mine own glory; so S. Paul saith of himself and them, 
2 Cor. 4.5.  We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus sake. And he allegeth this for a reason, why this Ministry was committed, 
Vers. 7.  not to Angels, but men; and among men, not to the Wise, and the Scribes, the and Disputers of this world, but to them: We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.  
The other manifestation of his presence with them, was the Signs and Miracles which he wrought by them, to confirm the Word which he sent them to preach. For the Miracles which were wrought by them, were not wrought by them in their own name, but in his. In my name they shall cast out devils, 
Mark 16.17.  they shall speak with new tongues, they shall take up Serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay their hands on the sick, and they shall recover. As therefore in the curing of the King's Evil, the King toucheth, and God healeth; so it was in the Cures which were wrought by them. Jesus Christ maketh thee whole, 
Acts 9.34.  saith St. Peter to Aeneas, when he cured him of the Palsy. And speaking of that great Cure which he wrought upon a man, who had been a cripple from his Mother's womb, whom he made not only to stand up, but to walk and leap; he was so far from arrogating that power to himself, that he disclaimed it in the presence of them that were the Spectators of it. Acts 3.12.— Why look ye so earnestly upon us, as though by our own power or holiness we had made this man to walk? And in the next Chapter, at the 10th. Verse, Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole.  
These, and many more Miracles which he wrought by them, to confirm that word which he sent them to preach, were so necessary at that time, when it was a new Doctrine, not only different from all the Religions that were then in the world, but in many things contrary to the most of them; that as there was no Religion, that was so universally received, and so steadfastly retained; so it is not credible, that it could have prevailed so mightily, if he had not mightily assisted them. And the word which they preached was thereby so confirmed, not only to them of that Generation, but to all succeeding Generations to the end of the world, that there was not that need of such manifestations of his presence, when it was become the faith of the World, which there was when it was a new and strange Doctrine.  
But when he saith, I am with you always, even unto the end of the world, we may perceive, that he spoke not only of his presence with them, and with those of that Generation among all Nations, who are long since departed out of the world, but of some that are still, and will be to the end of the world.  
Now if he spoke this of his Church among all Nations, which he hath built upon the foundation which he laid by them; it is a point of so great importance, that the not observing it hath been the cause of the greatest mischiefs that ever have befallen the Church of Christ; I mean that great Controversy about a Visible Head, to rule and govern this great Body of the Church, which hath not only disturbed that peace and unity which he hath so expressly, so earnestly, and so frequently commended to it; and corrupted the Faith which was once delivered unto the Saints, by an addition of many things as Articles of Faith, which are but matters of Dispute, and many of them not so much as Theological Truths; but likewise perverted much of the Devotion, and depraved the true Worship, with Invocation and Adoration of other Advocates and Patrons, which are not with us.  
Now that these Words, I am with you, were spoken by Christ to his Apostles, not only of his presence with them, but with those of all Nations, whom he sent them to Teach and to Baptise, is evident by their own acknowledgement, who ascribe the success of their Ministry to the working of his Grace upon the Hearts of them that heard them.  
And the several Epistles of St. Paul, in which he commends the Churches to which he wrote, to the Grace of our Lord Jesus Christ, with these or the like Words, in the beginning of them, Grace be to you, and Peace from God the Father, and from the Lord Jesus Christ. And these or the like Words in the end of them. The Grace of our Lord Jesus Christ be with you all, are very good evidences of his presence with them.  
The seven Churches of Asia, which were represented to St. John in the Vision of the seven Golden Candlesticks, and Christ walking in the midst of them, and speaking of his Knowledge not only of their Works, but of their Hearts and Affections, in the three first Chapters of the Revelation of St. John, are very sufficient to make good proof of his presence with them. And though these come not home to the Text, in which he speaks of his presence with them to the end of the World, there be other Texts of Scripture, in which he speaks of his presence in all times, not only with great Churches, but with little ones. For there cannot be a less Church than that of which he saith, 
Mat. 18.20.  Where two or three are gathered together in my Name, there am I in the midst of them. And in the fifth Verse of the same Chapter, he speaks of his presence, not only with two or three, but with every one of those little ones that believe in him.  
How and in what manner he is with them, is a point so much above the comprehension of our understanding, that we must say of it, as the Psalmist saith of the presence of God with all men, everywhere, and at all times, Psal. 139.5. Such knowledge is too wonderful and excellent for me: I cannot attain unto it. But we must not deny that which is evident, because we cannot comprehend that which is difficult. And the truth of this is so evident in the Scriptures, which are the Rule of our Faith, that we must either believe it, or deny the authority of the Scriptures, and renounce our Christianity. For the Scriptures speak expressly and clearly of the exercise of his Regal and Priestly Office by himself, from the time of his Ascension into Heaven, to the end of the World, with that power of which he saith in the Verse but one before my Text, All power is given to me in Heaven and in Earth. With that authority of which he saith, Joh. 5.22, 23. The Father hath committed all Judgement unto the Son, that all men should honour the Son even as they honour the Father, with that Administration of all things by him, of which he saith, Mat. 11.27. All things are delivered to me of my Father. And with that presence by which he is so sensible of our infirmities, that he is touched with a feeling of them, Hebr. 4.15. upon which it follows in the next Verse, Let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in time of need.  
There is hardly any point that is so frequently set forth with so great variety of so significant and elegant Expressions as this of his presence with his whole Church, and all the Members of it, in all places, and at all times. He is with them as a Shepherd with his Flock, over which he watcheth; as a Lord or Master in his own House, in which he dwells, and which he Rules and Governs; as a Husband with his Wife, whom he loves and cherisheth; as a Head with that Body, which lives and grows, by that influence which it receives from it.  
For the whole Catholic Church in all places of the World, and at all times to the end of the World, is but one Flock, of which he is not only the Chief Shepherd, 
1 Pet. 5.4.  as St. Peter calleth him, but the only. Joh. 10.16. Other Sheep I have, which are not of this Fold: them also I must bring, and they shall hear my Voice, and there shall be one Fold and one Shepherd. For though he hath appointed other Shepherds under him, he is the Shepherd of those Shepherds, and as they are called Shepherds with reference to them, whom he hath appointed them to feed; so they are called Sheep when they are mentioned with him. So he calleth his Apostles, Mat. 10.16. Behold, I send you forth as Sheep in the midst of Wolves. And Mat. 26.31. All ye shall be offended because of me this night: for it is written, I will smite the Shepherd, and the Sheep of the Flock shall be scattered abroad. There is no Shepherd so vigilant over his Flock, for he never Slumbers nor Sleeps: nor so conversant with it, Joh. 10.14. I am the good Shepherd, and know my Sheep, and am known of mine. Nor so able and ready to see that none of them be lost, through any want of care in him, at the 28 Verse of the same Chapter, They shall never perish, neither shall any man pluck them out of my hand.  
To the same purpose is the Metaphor of a Lord or Master of a great House in which, he dwells, and which he rules and governs. All that are of the Household of Faith, are of his Household and Family, whom he rules and governs by his Word and Spirit; whom he feeds at his Table, and supplies them with all things, which he knows to be needful or expedient for them. There is no Lord or Master that is so conversant in his own House; for he is never from Home, I am with you always, saith he, I will never leave thee, nor forsake thee, Hebr. 13.5. Nor so much Lord and Master of it. Hebr. 3.5.6. Moses verily was faithful in all his House as a Servant, for a testimony of those things which were to be spoken after; but Christ as a Son over his own House: whose House are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Moses was but in the House, Christ is over the House; Moses was but in the House as a Servant; but Christ as the Son over his own House. And the Servant abideth, not in the House for ever, 
Joh. 8.35.  but the Son abideth for ever.  
The Metaphor of a Man and his Wife, whom he loves and cherisheth, is a very significant and elegant expression of that Union and Communion which is between Christ and his Church. For that which God saith of the one in the literal sense, Gen. 2.24. A man shall leave his Father and his Mother, and shall cleave unto his Wife: and they shall be one Flesh, St. Paul applies to Christ and his Church in the mystical sense. Eph. 5.32. This is a great mystery: But I speak concerning Christ and the Church.  
But as there is no Metaphor so frequently used to this purpose, as that of the Head and the Body, so there is none that is so fully applied to signify that influence which he hath upon all the Members, and that which he hath upon every one of them, according to their several offices. For as the Body consists of many Members, which being fitly joined and compacted together among themselves, and with the Head live and grow up together in one Body, by virtue of that influence which the Head hath upon them all: So this great Body of the Church, which consists of many Members fitly joined together one with the other, and all of them with him who is the Head of that Body, is made partaker of that Faith and Love, by which they all live, and grow up together in Unity among themselves, and with him. Col. 2.19. He is the Head from which all the Body by Joints and Bands having nourishment ministered, and knit together, increaseth with the increase of God. And as the Body hath many Members, and all the Members have not the same Office; but the influence which the Head hath upon them all, doth not only make them all Partakers of the same Spirit of Life, by which they live, but likewise of that power and virtue, by which they all perform their several Offices; as the Eye doth not only live, but see, the Ear hear, and all the Members perform that Office which they have in the Body: so it is in this great Body of the Church, as it is very well and fully expressed by St. Paul, Eph. 4.11. where having spoken in the former Verse of the Ascension of Christ into Heaven, that he might fill all things, he useth this Metaphor of a Head and a Body, to signify how he filleth all things, now after his Ascension into Heaven. He gave some Apostles: and some Prophets: and some Evangelists: and some Pastors and Teachers; 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: that we henceforth be no more Children, tossed to and fro, and carried about with every Wind of Doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to deceive: but speaking the Truth in Love, may grow up into him in all things, which is the Head, even Christ from whom the whole Body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body, unto the edifying of itself in love. And in the first Chapter of the same Epistle we have an elegant expression of the height to which he is exalted, at the 20 Verse, God hath set him at his own right Hand in Heavenly places, far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this World, but also in that which is to come. And that we might not think that his Exaltation to so great a height, hath made a separation between him and his Church on Earth, he saith in the next Verse, God hath put all things under his Feet, and gave him to be the Head over all things to the Church, which is his Body, the fullness in him that filleth all in all.  
Now this may suffice to let us see how little need there is of another Head to Rule and Govern this great Body of the Church; for if it be the fullness of him that filleth all in all, there can be no need of a Coadjutor; and if he be with it always to the end of the World, there can be no need of a Successor. It is not with him, as it is with all Ministerial Officers under him. For all Ministerial Offices require the personal service and attendance of men; and cannot be supplied to the end of the World, but by a Succession of men. The Word must be Preached by the mouths of men; the Sacraments must be Administered by the hands of men, and because it is appointed for all men once to die; 
Heb. 9.27.  there must be a succession of men, that as one man dies, another man may fill that place that is made void by his death. There must be likewise Rulers and Governors under him, for the good of Order, which is not only comely, but necessary, in all Societies or Bodies of Men, as well Ecclesiastical as Civil: and there must be a Succession of them, to supply that defect, which would be by reason of their mortality, if that care were not taken to prevent it. And therefore, when he ascended up into Heaven, he made provision of such Officers in a continued Succession to the end of the world: but he made no provision of a Successor to himself; but saith, I am with you always, even to the end of the world.  
That which is said of his Priestly Office, compared with other Priests, Heb. 7.23. They truly were many Priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable Priesthood; or, as it is in the Margin, a Priesthood which passeth not from one to another: May as truly be said of his Office of an Highpriest, or Universal Bishop, compared with other Bishops and Priests; they truly are many Bishops and Priests, because they are all subject unto death, which takes them off, and makes way for others to succeed them: but he that continues for ever hath no need of a Successor.  
We must not then say or think of him, who is ascended into Heaven, as the Children of Israel said of Moses when he was gone up to the Mount, Make us gods which shall go before us, for as for this Moses, we what not what is become of him. For though he is ascended, not only above the highest Mountain upon Earth, but far above all heavens; he is not so departed from us, but that he is still with us, as a Bishop in his Church, as a Shepherd with his Flock, as a Master in his House, as a Bridegroom with his Spouse, as a Head with his Body.  
The great Bishop of our Souls is resident in his Church always, even unto the end of the world. That See can never become void, which is filled with a Bishop who can never die.  
The great Shepherd of the Flock, which he hath purchased with his own blood, had not so little care of it, as to go his way, and commit the oversight of it to a Shepherd, who, at the best, is but as one of his Sheep, and might prove a Wolf.  
The Owner of that great House, which he hath built for himself, had not so little regard to the government of it, 
Matth. 24.48, 49.  as to leave it to a Servant, who might say in his heart, My Lord delayeth his coming, and begin to smite his fellow-servants.  
That Spouse which he hath betrothed to himself, cannot be married to another so long as he lives; and can never be a Widow, because he lives for ever.  
That great Body, 
Ephes 1.2, 13.  which is the fullness of him that filleth all in all, is but one Body, and can have but one Head; and though it is not too great a Body for such a Head, 
Col. 1. 1●.  in whom all fullness dwells, it is too great a Body for any other Head but him.  
All others of what rank or quality soever, are but Members of his Body; and though they have not all the same Office, there is none of them that hath the Office of a Head to the whole Body.  
St. Paul knew no other such Head but him; for when he saith, Rom. 12.4. As we have many members in one body, and all the members have not the same office: so we being many are one body in Christ. What can be more clear, than that he knew no other Head, with which all the Members are one Body, but Christ? And when he saith in the next words, Every one members one of another, what can be more evident, than that all others, without exception to any one of them, every one, are not only Members, but Fellow-members; not only Members of him, but Members one of another.  
Every Sovereign Christian Prince is a Head of that Church, which is in his Dominions, as the Head signifies the principal Member; in which sense, he who takes upon him to be a Head to all Churches, may be called the Head of that Church, in which he is a Sovereign Prince: but as in other Kingdoms he hath no such Sovereignty, so he hath no such Headship. And as God hath not submitted all the Kingdoms of the World to one King, so neither hath Christ submitted all the Churches of the World to one Bishop. It was not expedient that he should; though that is commonly alleged as an argument to prove that he hath. For as St. Augustine saith of the Kingdoms of the World, that they are better under the Government of many Kings, who are in Amity among themselves, than they would be, if they were all subject unto one: so we may say of all the Churches in the World, they were better governed at first, when they were under the Government of many Bishops, who were at unity among themselves, than they have been since under the claim of one Bishop to a Superiority and Jurisdiction over them all. And of the two, an Universal Monarch in the World could not be so great a mischief, as an Universal Monarch in the Church might be. For if all the Kings and Kingdoms of the World were in subjection to one King, and that King should prove a Tyrant, all the mischief that could follow, could reach no further than the Bodies and Estates of men: But if all the Bishops and Churches in the World were in subjection to one Bishop, and that one Bishop should prove a Heretic, the mischief would reach unto their Souls.  
But this is not all the importance of this Point; It serves likewise to let us see, how little need we have to apply ourselves to the Saints departed from us, to offer up our prayers to God, or to make our requests known to him; much less to ask those things of them, which he can give, but they cannot. For the Saints, who are departed from us, are not with us. And that which is said of Abraham, 
Isa. 63.16.  Abraham is ignorant of us, may as truly be said, not only of many Saints in the Roman Calendar, (of whom we have no better proof that they are Saints, than that they have been Canonised by men, who could no more know that they are Saints, because they could not know their hearts, than we can know that they by whom they have been Canonised, were Saints) but of those Saints who are in the bosom of Abraham. For they who are in the bosom of Abraham, can know no more of us, than he could know of them, who came out of his loins; or if they can, it is more than we can know. But he who is in the bosom of the Father, is with us. We need not say of him, 
Rom. 10.8.  Who shall go up into Heaven? that is, to bring Christ down from above. His Ascension into Heaven is so far from making a greater distance between him and us, that the higher he is ascended, the more present he is with us; as God, who is the most high, is the most present every where.  
But to make them Patrons of Corporations, Cities, Countries, and Kingdoms, and to call upon them not only to pray for us, but to help us; and to worship them as the givers of those things, which none but God can give, is not only to make them Saints, but Gods, which is not true Religion, but Idolatry. And though Learned men may think to excuse themselves from that Idolatry by subtle distinctions of Worship, they cannot excuse the multitude of rude and ignorant people, who offer up their prayers to them, and adore and worship them as the Donors of those things which they ask of them. It is enough that we honour the memory, and bless God for the happy departure of them, who have lived and died in the true profession of that Faith, which was once delivered to the Saints; and that we pray to God to give us grace to be followers of them, as they were of Christ; though we do not offer up our prayers to them, nor seek help of them in time of need. And that we honour the Blessed Virgin, the Mother of our Lord, as blessed among Women, though we do not call her the Queen of Heaven; nor think her Son so much a Child, as to be still at her command. We have no precept or example in the Scriptures for Adoration or Invocation of any of them; we have both for Christ: and we have his promise, 
Joh. 14. ●3.  that whatsoever we shall ask in his name, he will do it; that the Father may be glorified in the Son: But we have no promise, that whatsoever we shall ask in the name of any Saint, he will do it, that the Father or the Son may be glorified in the Saint.  
There is much more to be said of the importance of this point, if the time would permit. For it is a point which hath the same influence upon the whole Body of our Religion, which the Head hath upon the Body. The Faith by which we live, is called the Faith which is by him, Acts 3.16. not only because it comes by hearing his Word, but because that Word is made effectual in the hearts of them that hear it, by the power and efficacy of his grace.  
The Sacraments, in which we are made partakers of him, have no such virtue in them without him.  
The Water with which we are Baptised, may serve to wash away the filth of the flesh; but it is his Spirit that makes it the Laver of Regeneration.  
The Bread and Wine in the other Sacrament may serve to nourish our Bodies, but it is his Presence that makes them food for our Souls.  
That which he saith to his Disciples; Joh. 15.5. Without me ye can do nothing, is as true of every one of us, in the things which concern our everlasting Salvation. For what can we do, unless he prevent us with his grace, and further us with his continual help, in all our works begun, continued, and ended in him. And that which St. Paul saith of himself, Phil. 4.13. I can do all things through Christ which strengtheneth me, is as true of us: for what doth he require of us, which we cannot do, by the help of that grace, which he is able and ready to afford us?  
But when he saith, I am with you always to the end of the world, he puts us in mind, that the world will have an end; and if that would put an end to his presence with us, it would not be so much for our comfort that he will be with us, so long as it would be for our grief and sorrow, that he would be no longer. For nothing that hath an end can satisfy the desire of Souls, that are immortal. But as the end of this world is the beginning of another world, which shall have no end; so the end of this presence, shall be the beginning of another presence, which shall be Coeternal with that world. Here he is with us, there we shall be with him. Here he is with us to give us grace and strength to overcome the world; there we shall be with him, to partake with him the honour and glory, which he hath promised to them that overcome. Rev. 3.21. To him that overcometh, will I grant to sit with me in my Throne; even as I also overcame, and am set down with my Father in his Throne. To which purpose he is gone before to prepare a place for us, that where he is, there we may be also, Joh. 14.2, 3. And he will come again at the end of the world, to call us to the inheritance of a Kingdom prepared for us from the foundation of the world, Matth. 25.34. In a word, Here he is with us even unto the end of the world; There we shall be with him world without end. AMEN.  
FINIS.