will raise him up for my flesh I say Is meate indeede and my blood drinke indeed Which crosse conversion stands Rome in no steed But damnes that Transubstantiation Which she endeavours to erect hereon He that eateth my flesh AND DRINKETH my Blood dwels in me and I in him onely Spiritually not corporally Here Christs flesh and blood eating drinking appeare Foure severall times combined and drinking Christs blood is thrice made a most needfull thing To gaine eternall life Nor can Rome cry That this was spoken unto Priests onely For 't was spoke to the people as is cleare By expresse words and Christs whole discourse here Besides it differs eating from drinking Oft times as a distinct and diverse thing And make both equally needfull Therefore Rome to Lay-men the Cup must now restore Else she will rob them of life eternall Of Christs blood and to Hell fire damne them all To shunne this Rocke Rome saith that Lay-men Drinke Christs blood in eating the dry Host I thinke None but meere sots devoyd of reason sense Will be deluded with this grosse non-sense Is any man so simple once to thinke That he Wine Cyder Beere doth truely drinke In eating dry Grapes Apples Barly Meate Or that he drinkes swines blood when he doth eate Blacke puddings and so needes not for drinke call Because he drinkes Wine Cyder Beere in all Reasons Bread Apples meates he eates Truely I ne're yet heard nor read in History Of any so besotted as to thinke That in bare eating he did truely drinke Wine Beare included in dry bread onely And eate drink both in one for company Should Priests tell Children fooles than how much more Wisemen when they eate bread dry meates good store And then call for wine beare that they neede none Because they truely drinke Wine Beere alone In eating bread or dry meates they would cry Forthwith they did but them mocke cheat belye And give no credit to their words at all But them meere Lyers and impostors call Should Priests in this sort onely drinke at Table They would this shift damne as a senselesse Fable Why are lay Papists then such blockes to thinke Their Priests speake truth in saying that they drinke Christs Cup blood truely in eating dry bread No doubt their wits are lost their senses fled Should they tell Priests or Priests tell them when as They feast at home in private not at Masse That they drinke wine in eating of their bread Neither by either would be credited How then can they beleeve they drinke truely Christs Cup Blood when they eate the bread onely All know that eating is not drinking they In Scripture Authors speech use are alway Distinct things and still put as opposite One to another How then dares Rome write Or Pope decree such Nonsense that eating Is drinking drinking eating both one thing When each man child foole knows the contrary And may here justly say they erre and lye Are they the same why then did Christ say Eate And drinke yea both of them so oft repeate As different things why doe Priests both eate drinke And as to them eating no drinking thinke If Lay-men drinke in eating not Priests then They can doe more than Popes Priests Clergie-men If Priests in eating drinke as well as they The Cup must then from Priests be tooke away Lest they drinke twice for once nay eate twice too In drinking wherein Rome holds her Priests doe Eate Christs body conjoyn'd unseprably Vnto his blood and by concomitancy Is eate in drinking But if neither drinke In truth in eating bread why doth Rome thinke She doth it against Scripture reason sense Christs expresse verdict and experience Men alwayes chew the things they eate and they Hard solid dense not liquid things alway The Objects of eating are sayd to eate They swallow when they drinke not chew not meate Bread solid things but liquors drinkes onely The objects which men still drinke properly Men take what they eate with hand knife spone sup Quaffe what they drinke out of some pot glasse Cup. It is a contradiction then to thinke Say he that eates the bread doth truely drinke The Cup thereby O Papists now espie Renounce Romes monstrous Nonsense Foolery Christ bids all eate and drinke still distinctly Not both in one and that successively First eate the bread next drinke the Cup that he At first ordained and them gave thus the Apostles still tooke them successively In former times but those who drinke onely In eating of the bread doe both together In one act moment and doe not them sever Christ bids men drinke not eate his blood but they Who take it in the Host it eate alway Not drinke at all as men doe onely eate Blood in blacke puddings fowles or strangled meate Wherein blood is contain'd Nay he bids all Here not drinke of his blood in generall But specially to drinke it in the Cup And wine Now those who onely drinke it up Within the bread and neither Cup wine take Transgresse Christs precept and his forme forsake The Bread is not the Cup wine Christs body Is not his blood these differ really One from another then those who onely The Body Bread eate cannot possibly Be sayd to drinke the Cup Wine blood thereby This to evade Romes Doctors will reply That Christs body under the forme of bread Containes his blood and is accompaned Still with it Therefore those who eate the one Doe drinke the other in it not alone But Christ himselfe thought not so when he the Lords Supper first ordained sith that he Commanded all to eate his body in The bread alone his blood to drinke within The Cup and wine onely not in the bread Which he from Cup and wine distinguished Those then who eate the body bread onely Can not the Cup Wine Blood thus drink therby As Christ enjoynes them Nay the Sacrament Ordain'd by Christ to this end and intent His blood-shedding and death to signifie Is quite subverted by this Novelty For blood within Christs Body and the Bread Unshed cannot Christs Passion and Blood-shed In any lively manner represent And so cannot be a true Sacrament Of Christs death bloodshed who saith expresly This Cup is the new Testament in my Blood which IS SHED for many for pardon Of sinnes of which there 's no remission Without the shedding of Christs blood wherein Whereby we are washt cleansed from all sinne You must then in the Sacrament drinke up Christs blood not in his body veines but Cup As shed and sever'd from his body on The Crosse else you his bloods effusion And sinnes remission cannot represent By an unbloody Host or Sacrament Which can no comfort to mens soules convey Since it Christs blood-shed death doth not display Adde that Christs body in the sacred bread Is eaten not as living but as dead Nail'd broken on the Crosse quite voyd of blood All shed out of his
body for our good As three Evangelists Saint Paul and he Expressely witnesse His blood can't then be Drinke taken in his body which is dead And out of which his blood is wholly shed Besides admit his blood inclos'd to lye Within the Host and Veines of his body Yet since none drinke but eate the Host alway And eating is not drinking none can say That those who onely eate the Host body Doe drinke the blood in truth or properly More Rome takes that for granted which she can Not prove nor all the learning wit of man Make good that Christs true Body Blood combinde Are in each Host received in their kinde And proper substance A grosse forgery For grant Christs blood be there substantially Which I deny it is still there as shed Within the Cup Wine onely not the Bread This Christ himselfe resolves It s then most cleare That those who eate the bread onely don't there In Christs blood eate or drinke in any kinde But grant they doe it did Christ himselfe minde Know understand this Crochet when as he Ordain'd the Sacrament or not if ye Say no then how come you now to know more And understand that Christ knew not before And that in point of his presence being In the Sacraments of Bread Wine the thing Which he himselfe ordain'd and so should know Far better then than Rome you can doe now Unlesse you make Christ ignorant and so No God at all But if he knew it tho That those who eate the bread doe really Therein his blood drinke and receive than why Did he ordaine the Cup and command ALL To drinke of it in such a speciall Strict manner which had beene superfluous Had all within the bread his blood drunke thus Sith then Christ did ordaine the Sacrament In both kindes and gave expresse Commandment That all should drinke his sacred blood as shed Within the Cup wine onely not the bread I may conclude sith Christ did nought in vaine That the dry Host doth not Christs blood containe And that those who the body bread onely Eate cannot therein drinke Christs blood truely Rome then Christs Cup to Lay-men must restore And with these non-sense lyes them cheate no more To say the Scripture speakes of breaking bread Onely in some Texts the Cup not named Therefore they did receive the bread onely Without the Cup Is an absurdity Since eating breaking bread doth there imply A full repast with meate drinke wine not dry Bread onely without drinke hence when we pray Give us this day our dayly bread all say Professe we therein pray for wine drinke and All things of which our Bodies in neede stand But say these texts be meant of bread onely And of the Sacrament which I deny Without the Cup or Wine yet they imply Not as Rome dreames that eating properly Is drinking and that those who eate the bread Doe therewith drinke Christs blood in veines or shed The thing in question or that Priests onely Must drinke the Cup but proves the contrary That both Priests people must the Cup forbeare Because in these Texts no Cup Wine appeare At all and that Priests may well consecrate Bread without Wine sith these Texts nominate No Cup nor wine them used Rome must take The Cup away quite or these Texts forsake The v Inconveniences she doth pretend To justifie her theft are to no end Since Christ no doubt did them foresee as well As Rome yet none did from the Cup repell Rome then must be more carefull wise than he Or else disclaime these shifts which idle be The danger lest some drops of it should shed Is common to the crums of Sacred bread As well as to the Cup which Priests shed may As soone as Laicks and as x Casuists say In drunken sits may chance to vomit up Christs blood they dranke out of the Sacred Cup. Whence Rome hath made Decrees for to redresse This mischiefe in the case of Priests excesse So that Rome must both of the Cup deprive Or it alike to Priests and People give The next pretext of the wines waxing soure Is vaine since no wine in one day or houre Will putrifie much lesse Christs blood and bread As well as wine will mould be corrupted Yet you reserve it in a Pix not wine Till it grow stale you must this shift decline The danger of its sticking on the beard Of those that drinke was never thought of heard In former times by any and you may With better colour shave mens beards away As you doe Priests for this cause then deny The Cup to them lâ—st their beards it come nigh However since youths women beardlesse men Have no Beards to steale Christs blood you must then To all these give the Cup and yet deny To none but men with beards on which truely Since crummes of bread may chance to sticke as well As drops of wine Rome now must them repell Alike from both That some want wine therefore Rome may the Cup take from those who have store Is most absur'd and she may likewise say The bread must be from all sorts tooke away That have bread because some Countries have eate No bread at all but live on rootes fish meate But where no wine is there Priests Laity Are both alike none drinke both are still dry That some loath and can taste no wine therefore Those who can drinke it must not drinke it more Is most ridiculous some love not bread Must none then with the sacred bread be fed If so then neither Priests nor Laity Must henceforth to Christs Supper once draw nigh The danger of infection some pretend Romes Transubstantiation doth quite end For if the bread and wine be really Christs body blood they cannot certainely Receive nor yet convey infection To any nor reade I that any one Tooke any sicknesse Poxe Plague Leprosie By drinking Christs Cup in sincerity As he commandeth Nay Christ who cures all Kindes of diseases will not let them fall On such who thus obey his Sacred will But will preserve them from Contagion still Adde that the bread may be infectious Through Priests Clarkes Bakers hands nay poysonous As well as the Cup Wine blood for Henry The seventh Emperour was poysoned by Bernard and Victor the third in the bread As Henry of Yorke King John were poysoned With the Cup by Monkes and Clergie men Neither of both are Christs body blood then But bread and wine for substance and if you This inconvenience further will persue You must the bread as well as wine remove Since both through Priests meanes may infectious prove Paul saith he that eates drinkes unworthily Eates drinkes damnation to himselfe thereby If then this greater danger must not drive Men from Christs Supper nor good men deprive Thereof though certaine this lesse danger you Pretend but casuall not like to ensue Must not debarre the people from
k Mar. 14 23. l Sessio 22. Can. 2. De Sacrificio Missae Surius Tom. 4. p. 962. m 1 Cor. 11. 25. n Rev. 1. 6. 1 Pet. 2. 5. o 1 Cor. 10. 2. 3. 4. k 1 Cor. 1. 1. 2. l 1 Cor. 10. 21. m 1 Cor. 10. 16. 21. n 1 Cor. 11. 26. 27. 28. 29. o Mat. 196. p Joh. 6. 53. 54. 55. 56. * Christ saith not here the bread is my flesh indeed as Popelings dreame but quite contrary My flesh is meate to wit bread indeed and my blood is drinke to wit wine indeede therefore if there be any transubstantiation here implyed it must be of Christs body and blood into bread and wine indeed not of bread and wine into Christs body and blood q 10. 6. 24. 26. 23. 29. 31. 32. 34. 35. 41. 42. 43. 49. 5â— â—3 Object 3. r Concil Constantiense Sessio 13. Surius Tom. 3. p. 821. Concil Trident. Sessio 21. cap. 3. Answ s See z before Job 1. 18. Mat 11. 18. 19. Luk. 10. 7. t Mat. 26. 26. 27. Joh. 6. 52. to 59. 1 Cor. 11. 25. to 3â— v See â— before x Mat. 26. 26 27. 28. 1 Cor. 11. 24. 25. c. y Matth. 29. 27. z Mat. 26. 27. 18. 1 Cor. 10. 16. 21. c. 11. 25 to 30. Object 4. a See r before Answ 1. b Mat. 26. 26. 27. 1 Cor. 11. 23. to 30. c 1 Cor. 11. 25. 26. Mat. 26. 27. 28. d Mat. 26. 27. 28. Mat. 19. 24. Luk. 22. 20. 1 Cor. 11. 25. 26. e Heb. 9. 22. f Rev. 1. 5. Heb. 9. 14. 1 John 1. 7. g Luk. 22. 19. 20. 1 Cor. 11. 24. 25. 26. Mat. 26. 26. Mat. 14. 24. r Mat. 26. 27. 28. Object 5. s Luk. 24. 85 Act. 2. 46. c. 20. 7. See Doctor Featly his Grand Sacriledge c. 12. p. 148. Answ t Mat. 6. 11. Object 6. f See Joan. Gerson defensio De creti Concil Constant Answ Incon. 1. c Gratian de Consecr distinct 2. c. Si quis per libr. Sunima Angelica Eucharistia 3. Sect. 43. Inconv 2. Inconv 3. y See Cyprian Valerian de Sacerdotum baâ—bis Incom 4. Incom 5. Incom 6. z Jean Crespin Grimston in Henry the 7. Platina Balâ—us in Victor 3. a Mat. Paris An. 115. p. â—8 b See Speedes History p. 587. Incom 7. c 1 Cor. 11. 27. 29. d Rev. 1. 5. 1 Joh. 2. 2. 3. Mat. 26. 27. 28. e 1 Cor. 10. 16. 21. c. 11. f Comperimus autem quod quidam sumpta tantummodo corporis sacri portione a Calice Sacrati cruoris abstineant qui proculdubioâ— quoniam nescio qua superstitione docentur astringi aut integra Sacramenta percipiant aut ab integris arceantur quia divisio unius ejusdemque mysterit SINE GRANDI SACRILEGIO esse non potest Apud Gratianum De Consecrat Dist 2. g Sessio 13. Surius Tom. 4. p. 821. 822. h Ipsa sancta Synodus decernit Patriarchis Primatibus Archiepiscopis Episcopis c. processus esse dirigendos ut effectualiter puniant eos qui communicando populum sub utraque specie panis vini exhortati fuerint sic faciendum esse docuerint si ad paenitentiam redierint ad gremium Ecclesiae suscipiantur injuncta eis pro modo culpae poenitentia salutari Qui vero ex illis ad poenitentiam redire non curaverint animo indurato per censuras Ecclesiasticas per eos ut HAERETICI sunt coercendi invocato etiam ad hoc si opus fuerit auxilio brâ—chii secularis Concil Constantiense Sessio 13. Surius Tom. 3. p. 822. i Qua propter dicere quod hanc consuetudinem aut legem observare sit SACRILEGIVM aut illicitum censeri debeâ— erroneum per tinaciter asserentes oppositum praemissorum tanquam HAERETICI arcendi sunt graviter puntendi c. Ibidem k Sessio 13. Suriâ—s Tom. 3. p. 821. 822. l Sessio 13. De Eucharisticae Sacr. Can. 3. Surius Tom 4. 935. 936. l Gâ—atian De â—ons Distâ—nct 2. 〈…〉 Decret paâ—s 2. See Georâ—â— Caâ—sâ—ander Consultaâ—â—â— de Sacra Commu sul uâ— raque sperisi â—perum p. 1019. c. m Matth. 26. 26. n The words in the Canon of the Masse run thus Who in the same night he was betrayed tooke bread into his holy and venerable hand lifting up his eyes to heaven to thee O God his Almighty Father he blessed brake and gave it to his Disciples saying Take and eate ye all of this for this is my body In like manner after supper taking also the Cup into his Sacred hands giving also thankes to thee he blessed and gave to his Disciples saying Drink ye all of this c. All which words are meerly narratively historically recited relating onely what Christ spake a Gen. 35. 1. 3. 7. Exod. 20. 14. 25. 26. c. 27 1. c. 40. 5. 10. b Heb. 7. 12. to 28. c. 6. 1. to 13. c. 9. 2. to 18 c. 10. 1. to 23. c. 13. 11. 12 13. c 1 Cor. 10. 2. 3. 4. 18. Heb. 13. 10. 11. 12. d Heb. 7. 11. 12. 13. 14. 24. 25. c. 8. 7. 8. 9. c. 9 9 10 11. 25 26 27 28 c. 10 1 2 to 22 c. 13 10 to 19. Col. 2. 14. to 23. 1 Cor. 9. 13. 14. c. 10. 16. to 22. c. 11. 20. to 34. e See the Coale from the Altar Doctor â—ocklingtons Sunday no Sabbath Altare Christianum D. Heylins Antidoâ—â—â— Lâ—nâ—olniense M. Meede of Altars and Edmond Reâ—ve Exposition of the Catechisme in the Common Prayer Booke f Mat. â—6 20. 26. Mar. 14. 3. 18. 22. Luc. 22. 14. 19. Iohn 13 4. 12. 23. 25. 26 28. compared with 1 Sam. 16. 11. Psal 128. 3 Cant. 1. 12 Ioh. 11 2. 1 King 12. 20. Mat. 9. 11. c. 26 7. Lu. 7. 36 37. 49. c. 11. 37 Mark 2. 15. g Rev. 4. 9â— 10. 11. c. 5. 13 c. 7. 11 12. c. 19 10 c. 22. 8 9. 1 Chron. 16. 26. to 33. Heb. 1. 6. c. 5. 4. 2 Pet. 1. 17. Object 1. h Archbishop Lauds speech in Starchamber June 14. 1637. p. 44. Gen. 28. 17. c Answ Object 2. k Num. 20 6. Arch-Bp Lauds Speech in Star-chamber June 14. 1637. p. 43. 44. Translated and reprinted in French and Dutch and so well approved at Rome that it is there translated and Printed in Latine l Exod 40. 6. 7. 29. 30. Object 3. m 2 Chron. 29. 29. 30. Arch-Bp Lauds speech Ibid. p. 44. n Gen. 24. 26. 27. 48. 5. 2. Exod 4. 31. c. 12. 27. c. 34. 8. 1 Chron 29. 20. Neh. 8 1. 2. 6. Answ o Gen. 24. 52 Exod. 34. 8. Jâ—sh 5. 14. c. 7. 6. Nâ—h 8. 6. Esa 49. 23. 2 Chron. 7. 3. This they did to testifie both their reverence humility and that they were but vile dust and ashes Gen. â—8 27. Job 42. 6. c. 4. 19. Josh 7. 6. Psal 119 25. Lam. 3. 29. Isay 29. 4. Object 4. p psal 95. 6 Archbishop 〈◊〉 p 44. q 1 Chron. 13 to 11.
within them as you hold And here You are most grosse Idolaters I feare For when you hold these Christ in your hand You bow to Altars whereon neither stand Did you thus bow to Christ as you pretend You would not to your naked Altars bend When he is in your hands contained in These vessels here you faulter erre and sin As you doe likewise when you bow adore Towards the Altar Tables just before You goe to consecrate the Sacrament Ere Christ's there present in the Element You should me thinkes not bow but stay till he By consecration should there present be Yet one bout more the bread and wine you say Are or containe Christs body blood and they Are better greater than Gods sacred word Why doe you then bow to the Altar Board Not to the Bread Wine Christ nay them neglect When in your hands to turne bow with respect Unto meere naked Tables Altars sure Your wits are lost and Christ will not endure To see a stone or planke ador'd whilst he Then in your hands must not thus worshipt be By this all know it is a truth no fable That you adore not Christ thus but the Table Or Altar else you would not to them bow Whilst you hold Christ within your hands Then now At last discerne your folly and pretend No more you worship Christ you him offend And since nought in the Sacrament presents Christ to us but the Sacred Elements You must your Altar-worship quite give o're And nought but them if ought henceforth adore And yet the signes are not so venerable As is each Saints heart wherein Christ doth dwell In farre more lively reall manner then In bread wine Altars made for holy men Christs reall presence is in these alone They are his members body flesh bone one In and with him call'd Christ if you adore Christ where he dwels most you must bow before To towards these his living Temples where He still resides this you 'le not doe I feare But rather bow to senselesse Altars stones Then to the dearest of Christs holy ones The common objects of your disrespect Take heed you be not one day for it checkt If this displease to give you some content Me thinkes your Priests by office reverent Who hallow hold take give the sacred bread And wine to all should be more worshipped Then your bare Altars sith they represent Christs person who blest gave this Sacrament At first are Altars senselesse wood or stone More sacred worthy then Priests who alone Neglected are not bow'd to then by you Doubtlesse if bowing be to either due It is to Priests your name or if you will To Ministers who there act and fulfill Christs Office who more present then resides In their hands persons then in ought besides More than in Paten Chalice Altar yet These worthy persons now too oft forget Their honour office Christ whom they present And whilst they Paten Cup blest Element Hold in their hands like senselesse stocks or stones They unto Altars turne and bow their bones Whereas if Altars Tables had but sence Life they would bow and doe them reverence For shame then be not stocks or fooles henceforth But know your selves your office place state worth And no more cracke your braines to justifie Gestures that strip you of your dignity And senses both at once as you must see And now confesse unlesse you senselesse be Where Christ's more truely present on the Altar Then in the Priests the Priests deserve an halter And I shall deeme that man a stocke or stone Who bowes to Altars le ts the Priests alone O Priests consider well of what I say And then in this you will not say me nay But if you doe and Altars still adore I le not spend breath to plead a Priests cause more But ere we part once more to Church wee 'l tend Why doe you not to Font Pue Pulpit bend As well as Altars Tables since in these Christ is more present in his Ordinances Then on these in most Churches places where Baptisme Lords Supper Sermons frequent are In these each weeke day Christ is constantly Present on Altars Tables quarterly Or monethly at the most he then resides More in the Pulpit Font than ought besides You hold that Baptisme yea and Gods word too Are simply needfull men to save but so Is not the Eucharist as all agree They then more usefull worthy needs must be These two save men alone but t'other not The greatest reverence then you should allot To Pulpits Fonts whence these dispensed are Than to the Altars where Christ is more rare But let these passe you cannot this deny That Bibles farre surpasse in dignity Fonts Altars Tables Churches Pulpits all Which without Gods word to the ground wil fal This is their sole foundation if it fade All else without it is nought but meere shade Both Table Pulpit Church Font Sacrament Of all these then Gods word 's most excellent In it Gods Spirit Christ grace more reside Then in all places of the Church beside If then you will adore bow cringe at all You must unto before Church-Bibles fall Your Altar-bowings while you these neglect With God and good men will finde no respect In fine Christ's promise is where two or three In his name meete together he will be In midst of them yea Scripture saith alway That God amidst his Church house folke doth stay As he dwels lives most in mens middle part And center not head foot but in their heart Whence Altars in the midst of Church did stand As hearts in midst of men doe writes Durand To say then that Christ sits upon the Table As you now place it is no doubt a Fable For it stands not in midst of Church Quire but Against the Chancels East-wall there up shut Close prisoner with a new raile remote from The Congregation which now must not come Nor have seats neare it it 's a place too high And sacred for Lay people to come nigh If then God Christ midst Church and people be As by forequoted Scriptures you may see Your Tables Altars which now stand alone Far from the Churches midst are not their Throne If you will have them grac'd with their presence You must remove them to the midst from thence Where they are present else they will still set Besides these Thrones whose due place you forget But ancient Christians pray'd lookt towards the East Because the Altar was so plac'd at least In most old Churches this is Heylins Fable To justifie the placing of the Table Against the East end of the Chancell wall Though he no Altars Tables findes in all Antiquity so seated when as they In midst of Church or Quire were plac'd alway Hence Quires were so stil'd because men did stand About the Altar round like a Crowne and Did there sing praises as writes Isidore Rabanus Maurus others
Num. 6. 3. to 12 Am. â— 12 v Heb. 4. 15. â— Pet. 2. 22. See l before Joh. 14 30. x Num. 6. 9. 10. 12. y Heb. 7. 26. 27. 28. z Nu. 6. 722 a Mat. 2. 13. as our last Translation truely renders it whence Christians were called Nazarens Act. 24. 5. b Mat. 21. 11. Luc. 2. 39. 51. c. 4. 16. Joh. 1. 45. 46. c 1 Cor. 11. 14. 15. 16. d Psa 22. 14. 15. 16. 17. applied to Christ Matth. 27. 35. Luk. 23. 34. 35. e Exod. 20. 4. 5. Rom. 1. 19. to 27. Psa 106. 19. 20. 21. f Exod. 20. 4. 5. 6. Deut. 4. 12. to 24. Lev. 26. 1. g Index Librorum prohib reg 4. The Rhemists Preface to the new Testament h Molanu Historia de Imaginibus Picturis Tho. Waldensis Tom. 3. Tit. 19. c. 53. p. 274. c. i 1 Cor. 15. 15. to 20. Rom 4. 24. 25. c. 8. 34. i Mat. 27. 57. 58. Mar. 15. 42. 43. Luc. 23. 50. 51. Joh. 19. 31. 38. to 42. k Mat. 26. 56. 58. 69. to 75. l Mark 15. 25. 33. 34. m Mat. 27. 57. to the end Joh. 19. 31. to the end n Act. 10. 39. c. 13. 29. Gal. 3. 13. 1 Pet 2. 24. o See Bellarmine De sacrificio Missae and others p Corpus Christi posse in Sacramento sensualiter frangi fidelium dentibus atteri Gratian Decret pars 3. De Consecratione Dest 2. cap. Ego Berengarius q Bellarmine and others De Sacrificio Missae Tho. Beacons Reliques of Rome â— ol 3 f. 366. 367. r Aquinas Summae pars 3. qu. 25. Art 3. Azorius Instit Moralium Tom. 1. l. 9. c. 6. Thomas Waldensis Tom. 3. Tit. 20. c. 159. s Luk. 1. 28. t See Tho. Beacons Reliques of Rome Vol. 3. fol. 181. b. 184. a. 186. a 193. a. Declaration du Pere Basil p. 85. There is a Chapple named S. Laict in Reimes where the Ladies Milke is kept * If the consecrated Bread and wine which Rome holds to be the very glorified Body and Blood of Christ will putrifie mould and corrupt if over-long reserved as experience witnesseth and all Romish Dâ—â— grant then much more the Virgins milke unlesse they make it better than Christs very body and blood v Impera Filio tuo Monstra Te esse Matrem Yet remaining in all their Houres of our Lady and Masse-bookes and sundry Manuals of their Devotion intimating Christ now in state of Glory to be still under his Mothers CoÌ„mand See B. Vsh Ans to the Iesuits Chal. p. 478. to 496. x Mat. 2 â— 2. 9. 11. * Thus is She pictured not onely among Papist abroad but at home to and such a Statue of her hath beene lately set up over the Porch of S. Maries Church in Oxford to the great scandall of Protestants and obduration of Papists y Nicolaus de Clemangis de corrupto Ecclesiae statu c. 15. 23. Agrippa De. Va. Scieâ—t c. 63. z Agrip. De Vanitat Scien c. 63. Espenceus de Continentia l. 3. c. 4. a Sum. part 3. tit 23. c. 3. f. 159. 160. b Luk. 1. 34. c See Tho Beacons Reliques of Rome Hospinian De Origine Templorum cap. Reliquiis * See Cassandri Consultatio cap. De Veneratiene Reliquiarum p. 973. 974. Where he freely confeseth that most of the Reliques Papists now shew are great and detestable Impostures therefore wisheth that all shewing of Reliques should be utterly abolished d See Tho Beacons Reliques of Rome * See Tho. Waldensis Tom 3. Tit. 23. c. 164. 165. Tit. 21. c. 161. e Eratque hoc tantae capacitatis immensitatis vestimenâ—um quod totam caelestem patriam amplexando dulciter continebat Antoninus Hist pars 3. Tit. 23. c. 3. f. 159. b. * See Tho. Becons Reliques of Rome Vol. 3. â—ol 328. b. f Cor. 5. 7. 8. g Exod. 12. 10. c. 29. 34. h Mat. 26. 26 Mar. 14. 22. Luc. 22. 11. 19. 1 Cor. 11. 24. i Exod. 12. 46. k Concil Coloniense sub Adolpho An. 1549. c. 17. 22. Surius Tom. 4. Concil p. 853. 854. l Mat. 20. 5. to 11. Mar. 11. 7. 8. 9. Luk. 19. 35. 36. 37. m Qua k before n See Missale Romanum the Cannon of the Masse Acts and Monuments in the old Edition p. 891. to 897. Tho. Beacons Reliques of Rome p. 385. a. o George Douley Priest his briefe Instruction p. 175. p Exod. 16. 32. 33. 34. q Exod. 16. 32. r Mat. 26. 26. s Exod. 16. 19 20. 22. 23. t Summa Angelica Eucharistia 1. Sect. 38. 39. 40. v Exod. 16. 32. 33. 34. x 1 Cor. 11. 25. 26. y Exod. 16. 19. 20. z Joh. 6. 31. to 52. a Exod. 17. 1 c. 40. 36. 37. 38. Num. 9. 15. 16. 17. 18. 19. 20. 21. 22. 23. b 2 Chron. 6. 41. Psal 132. 5. 8. 2 Sam. 6. 10. 11. 12. 17. 1 Sam. 7. 2. c Num. 9. 15. to 23. d Fox Acts and Monuments p. 685. in the old Edition Tho. Waldensis Tom. 3. Tit. 24. c. 166. e Gen. 1. 16. Psal 136. 7. 8. Psal 19. 1. 2. f Num igitur mentis suae compos putandus est qui auctori datori luminis can delatum aut cerarum lumen offerâ— pro munere De vero Cultu l. 6. c. 2. g Tho. Beacons Reliques of Rome Vol. 3. f. 90. a. Declation du Pere Basil a Sâ—dan 1637. p. 84. h Rev. 12. 7. to 14. i Psal 104. 4. Heb. 1. 7. k See Platina Balaeus Benno Cardinalis Crespin and others in the life of Pope Hildebrand and other his successors l Mat. 17. 21. Eph. 6. 11. to 19. 1. Pet. 5. 8. 9. Jam. 4. 7. m Declaration du Pere Basil p. 85. n At Genes See Tho. Beacons Reliques of Rome Vol. 3. f. 90 a. o Eccles 5. 1. p Heb. 9. 12. 25. 26. 27. 28. c. 10. 10. 11. 12. 13. 14. 17. 18. q See Beller de Sacrificio Missae Declaration du Pere Basil c. 1. Tho. Beacons Reliques of Rome Vol. 3. f. 366. 367. r See Bellaâ— De Sacramentis Contr. 6. de Numera Sacramentorum And Amesii Bellarminus Euâ—ruatus Tom. 3. c. 6. f. 52. 53. s Officium beatae Mariae Ledesma c. 14. Canisius sum Doct. Christianae p. 237. 238. t See Missale Romanum Officium B. Mariae Fox Acts and Monuments p. 1717. to 1721. in the old Edition v Tho. Waldensis de Sacramentalibus Tom. 3. Tit. 14. c. 124. 125. p. 239. to 233. x Mar. 16. 17 20. Heb. 2. 4. Joh. 4. 48. y See Surius Ribadeneira Antoninus and others in the lives of the Saints Maffaeus his History of India the Jesuites letters thereto annexed from thence z Surius Concil Tom. 2. p. 1048. Summa Angelica Tit. Jejunium a See Summa Angelica Tit. Jejunium Ambrose se Elia Jejunio b Concilium Senonense An. 1528. Decreta fidei c. 10. 8. Surius Tom. 4. Concil p. 627. 729. c Agrippa de Vanitate Scient c. 63. Espenca us de
praying thus but sensually He would in reason have God him deny But Dominicke did never ought require Of God but he obtain'd his full desire Because he nought requested according Vnto the flesh They harpe more on this string The Lord hath loved us and washt away Our sinnes in his blood Dominicke say they Out of perfection of his Charity Spending the whole night with God fervently In prayer did with his owne hands every day A threefold whipping undergoe I pray By what command from God not with whipcord But with an Iron chaine wherewith be goard And lasht himselfe to blood-shed One was done For his owne sinnes which were but small or none Another for those Soules in Purgatory The third for those who in this world yet lye In fine to passe by and not name the rest Of their blasphemous Parallels at best When our Lord Christ would leave this world be to His griev'd Disciples loth him to fore-goe Promis'd to send a Comforter that is The holy Ghost Saint Domincke to his Disciples neere his death sayd Doe not ye My deare Friends mourne nor vexe at all for me Nor let my now departure hence you move For in the place to which I goe above The Cloudes I shall be far more profitable To you than I whiles here to be am able For after my decease you shall me have A better Advocate by much to crave Ought for you then I now am by which speech He doth Christs Office usurpe and impeech Who that hath any conscience saith grace feare Or love of God can once with patience heare Such grosse blasphemous speeches or not hate Those shamelesse Fryers who dare them to relate Yet Romes Church Popes approve and Canonize For Saints those who spake writ these blasphemies With what face than can any man averre That Romes Popes Church can never stray nor erre No doubt in this they erre so shamefully That all who love God truth their soules will flye From their Communion since they Canonize Such men for Saints approve such blasphemies On the strange Popish Miracles attributed to and forged of S. Vincent Ferrier and S. Anthony of Padua SOme Popish Saints in Miracles out-reach Christs owne Apostles who sent out to preach To sundry Nations were most wondrously Endow'd with all tongues knowledge from an high That so they might to all men preach in their Owne Language But Saint Vincent Ferrier Preaching in Spanish to strangers who knew Not this his Language if the tale be true Was understood by all as perfectly As if he had preacht to them severally In their owne tongues Nay some who earnestly Desir'd to heare him Preach not possibly Able to come unto the Church did heare Him more than one whole league off very cleare He had a lowder voyce belike than all Christs twelve Apostles joyned with S. Paul Since none could heare them preaching halfe that space As these this Saint heard Nor was this his case Alone for I reade that S. Anthony Of Padua who Preacht in one onely Language to those of sundry Nations who Were unacquainted with his Tongue was so Well understood of them as if that he Had Preacht in their owne Dialect yea the Good wife who would have come to his Sermoâ— But hindred by her husband got upon Her Barne to heare it heard him perfectly Halfe a league off the place he preach't in she Had very good eares doubtlesse or else he A thundring voyce They make him yet doe more Than Christ or his Apostles heretofore For Preaching at Ariminum unto The Heretiques who stopt their Eares that so They might not heare his voyce he presently Went to the Sea-side to that Towne then nigh And there with great affiance in Gods ayde Called unto the fishes and them pray'd To bearken to him whom the Sectaries And Heretickes to heare did then despise This sayd an infinite scooll of great small And middle sort of fishes ranged all In their set Order lift their heads above The water him to heare who out of love Calls them his Brethren then did to them make A Sermon of the blessings they partake And still receive from God instructing them What thankes and Service they should yeeld to him Which Sermon ended all the Fishes bow'd Their heads his blessing to receive The crowd Of people seeing this strange sight were all Astonied and the Heretiques did fall Downe at his feete desiring him to preach To them and Gods truth among them to teach I wish he had it taught to those who write These lyes of him and them for truths recite Then had we never further read that he To Bouivil his Asse or Mule brought the Host with great reverence when she had beene Kept three dayes fasting and no meate had seene Commanding the beast in the Lords name he Then held in his hands to come how the knee Forthwith to his Creator and adore Him that Christs presence therein might no more Be henceforth doubted Heretiques thereby Confounded which spoke the Asse instantly Her Master and her Provender forsakes Though hungry and upon her knees there makes Prostration to the Host as to her maker And Lord though made by the Priest or Baker Which miracle so evident greatly The Catholickes did comfort edifie But did encourage Heretiques much more Who the Host as their Lord would not adore For all this miracle Rome might let passe This peece of worship prov'd thus by this Asse Sith they at least are Asses if not more Who from an Asse learne how God to adore On the Popish Blasphemous Legends of their S. Catherine of Sennes T Is strange what Romish Legends write of their Saint Catherine of Sennes who cut her haire To shun her Marriage having formerly Espous'd her selfe to Christ most solemnely And â—ow'd to be his spouse alone They say That she did whip her selfe three times each day For three houres space with a sharpe Iron chaine So that her blood did issue forth amaine Out of all parts of her body willing To repay Christ by this her blood-shedding The blood which he for her sinnes shed on the Crosse that she might no debtor to him be To passe by all her strict Fasts Disciplines Strange Visions as requiring many lines They write that Christ did so familiarly Converse with her appeare so frequently To her when she did pray or meditate Walke or repose her selfe early and late That he seem'd alwayes present with her yea And talke with her saying Thinke thou of me And I shall thinke and take of thee the care With sundry such discourses which I spare That Jesus Christ enamored with her Appeared to her with his owne mother And other Saints and her most solemnely Espoused in their presence visibly The Virgin Mary leading her unto Her Sonne Christ Jesus as a person who Was worthy to be wedded specially To him who condescending presently To this her motion put a Ring of Gold With foure rich stones on
And therefore sends all from his Supper dry Except Masse-Priests who drinke the wine onely To Christs dishonour his guests discontents Who neither love dry feasts nor Sacraments When Lords allow wine for all guests to drinke All will those lewde presumptuous Servants think Who dare eclipse their liberality And send their guests away from Supper dry Thus Rome deales with her Lord Christs guests I feare She will one day for this affront pay deare If any urge That Moses anciently In cases of Divorce did really Dispence with Gods owne Law Therefore Popes may The Sacred Cup from Lay-men take away I rejoyne Moses did not this thing by His owne meere power and Authority But by expresse Command from God which we In sundry Texts upon record yet see But Popes have no command from Christ to take Away the Cup see then their grosse mistake And absur'd argument Moses say they By Gods Command did let men put away Their wives in certaine cases contrary To the first law of Marriage formerly Enacted therefore Popes without command From Christ by their owne might may countermand Christs Institutions and quite take away His Cup from people who are meerely Lay. A grosse inconsequent But if that I Grant Moses by his owne authority Did this which is not true yet Popes must next Prove their power as great as his from some Text And that this cause of divorce arbitrary At mens free choyce and practised onely By few is just the same with Popes taking The Cup by force from all Lay-men which thing Sith they can no wayes prove they must confesse Their wicked error theft and it redresse But Romes Popes here object this precept was Given to Priests alone who in the Masse Still drinke the Cup not unto Lay-men I To this evasion shall first thus reply That if Drinke ye ALL of it were spoke to Th' Apostles onely as Priests not Lay so Likewise must Take eate this is my body Be spoken to and meant of Priests onely Since both were spoke to the same men at the Same time and this word All we clearely see Omitted in the Breads delivery And exprest in this of the Cup onely Will this enforce which if true then you may As well the Bread as Cup now take away From all Lay-men and so deprive them quite Of the Lords Supper Bread Wine Priests sole right Lay-men have right to both kinds else to nether Rome must then keepe back or give both together But was it spoke to Priests onely why then Doth Rome deny as well as to Lay-men The Cup to Priests who doe not consecrate And by Trents Acts leave them in Lay-mens state Christ onely hallow'd by consent of all The bread and wine at first and did not call Any of his Disciples to assist Him in the consecration yet then Christ Sayd to them Drinke ye all of this and they All dranke thereof as in Marke read you may It s then against Christs precept practise to Deny the Cup to such Priests as you doe Or unto any who communicate Since Christ words to all such alike relate But how knowes Rome that at this Sacrament When first ordain'd none but Priests were present The Twelve were present but than they onely Were there no Text doth prove infallibly But grant it true they did not receive then As Priests Apostles but as Christian men And members of Christs body Church which they There represented else no Priests nor Lay Men any ground had to receive the bread Or wine at all â—â—th Christs words related Onely to the Apostles then present To whom he spake and gave the Sacrament Since therefore they first received bread and wine In this sense onely as all grant define Then all Lay men have as good Title right Unto the Cup as any Jesuite Pope Priest or Prelate Nor can Rome say they Receive them as they were Priests but as Lay. For Rome resolved hath in Trents Councill That the Apostles were not made Priests till After the consecration and the bread No sacred Cup to them delivered And that by vertue of these words Doe this In remembrance of me which they say is The ground and forme of her new Sacrament Of Orders Priesthood Then by Romes assent Not being Priests till these words uttered They were Laymen whom they first receiv'd The Bread Wine since Paul addes Christ sayd This doe In my remembrance after the Cup too Which clause if it makes Masse-priests all shall be Created such Priests who receive which she Cannot gaine say since all men equally Must take the bread and wine in memory Of Christ and DOE THIS in as ample wise As any Masse-priests whence this will arise That all receivers are Priests and therefore None must be kept from the cup any more Adde Paul Câ—rists words applyeth equally To all Receivers Priests or Laity And makes the Cup as common unto all As is the bread Hence he is generall Of the faithfull Jewes writes that they did eate ALL as we doe the same spirituall meate And did ALL DRINKE the SAME spirituall drink For they dranke of the Rocke Christ If you think This proofe not full enough he writes to all The Church of Corinth Saints in generall Ye cannot drinke the Cup of the Lord and The Cup of Divils which can never stand Together ye cannot partakers be Of the Lords Table and partake of the Table of Devils In which notable Text the Cup is twice plac'd before the Table And sacred bread and eke appropriated To all the faithfull as well as the bread He addes for as oft as ye this bread eate And drinke this Cup ye the Lords death repeate And shew forth till be come wherefore O thinke Of this who ere shall eate this bread and DRINKE THIS CVP of the Lord but unworthily Shall be guilty of the blood and body Of Christ But let a man well examine Himselfe and so eate of that bread divine AND DRINKE of that Cup for he that eateth AND DRINKES unworthily eates AND DRINKETH Daâ—â—ation to himselfe Christ by S. Paul Declares the Cup as common unto all As is the bread That Laymen must it drinke As well as Priests whence he the bread doth linke Five times together with the Cup. Cup Bread Eate Drinke are still conjoyn'd not severed All must them both receive or both forbeare What Christ conjoynes none must asunder teare All Lay men must eate drinke as well as Priests Else they prove Rebles and meere Antichrists Yea barre themselves both from the life of grace And glory too witnesse that noted place In John Except ye eate the flesh AND DRINKE The blood of the Sonne of Man which Priests thinke Meant onely of the Sacrament though then Not instituted nor made knowne to men You have no life in you Whoso eateth My flesh AND my blood by true faith DRINKETH Hath life eternall and at the last day I