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
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
Or such like for himselfe had neede to bring As they He was not then a Nazâ—rite Nor yet could be as some men vainely write It s true he dwelt at Nazareth whence he A Nazaret not rite is sayd to be And oft stil'd Jesus of Naz'reth but not A Nazarite by Order as these dote Who paint him with long baire to men a shame Saith Paul yea Nature and so him defame Nay where the Scripture saith that his body Was like a pot-sheard so leane withered dry That men might all his bones tell these mistake In that they in their Images him make Plumpe fleshy so that none can tell his bones His Pictures than are meere lyes and false ones Expressing not Christs true shape but onely The Painters fancie and grosse forgery Those than who these false Images adore Worship the Painters fancy and no more Instead of Christ himselfe which certainely Is both false worship and Idolatry It is no doubt a great sinne to misdraw Mispicture Christ thus ' gainst his word and Law Which Popes have taken from the Laity Whom these false Pictures must now edifie And teach in stead of them In this deale they Like men with Children from whom they away Take gold or silver and then them content With Babies Counters their cryes to prevent Papists are children or the Children play To set up Pictures cast Gods Word away On and against Popish Crucifixes and adoring them with Latria VVHat Christ still hanging on the Crosse not yet Quite dead or doth he his pains so forget As to take pleasure thus to hang not dye For sundry ages or are none there by To take him downe if dead that he thus stayes So long upon his Crosse both nights and dayes Is he not yet interred Rais'd againe Ascended into heav'n there to remaine At Gods right hand and so our Faith Hope gone Salvation lost and our poore Soules undone Is not the Evening come him downe to take No Sabbath nigh hath Joseph yet not spake To Pilate for to take him downe Shall He Thus on his Gibbet alwayes hanging be Not among Jewes in Jury but in Rome His Spouse some say O where 's her love become Hath Peter now for ever and a day Renounc'd his Master and fled quite away I feare he hath else Christ had long ere this Beene taken off the Crosse by him or his But once tooke downe Popes hang him up againe Upon it there not few houres to remaine As at the first but from age unto age This is small shew of love no doubt 't is rage Yea greater malice farre than ought we finde In Pilate Jewes High-Priests who were so kind As not to suffer Christ to hang one day Vpon his crosse when first they did him slay Rome's turn'd Jew Judas High-Priests worse than all Their malice joyn'd of hers farre short doth fall They nayl'd him onely to one Crosse no more She to ten hundred thousands past all score And number taking pleasure and delight To see Christ ever hanging in her sight They on a crosse of wood hang'd Christ alone Rome upon Crosses of gold silver stone Tin Lead Brasse Copper Glasse Wood Tapestrie Waxe Bricke Past Leather Paper Christ hang tye And least she should not him sufficiently On all these Crosses kill and Crucifie She doth it in as many Masses more Each day O blessed Jesus what great store Of Crosses Tortures deaths doth Rome provide To pierce thy hands feete and thy blessed side And kill thee every day oft times afresh Nay eate thy body teare and gnaw thy flesh Is this thy Vicars Spouses Love to thee Thus worse than Pilate Jewes High-Priests to be But this their malice makes notorious That they deeme all this meritorious No doubt it is so if they glosse it well It doth deserve the deepest place in Hell But why doe they thus fixe thee to the Crosse Because Romes Pope else should sustainâ— great losse He could not else possesse thy throne and reigne Not as thy Vicar but thy Soveraigne Thy Lawes else must be kept thy word obey'd Thy will by him fulfill'd and not gaine-sayd All which Popes doe against beside thy word Should then be voyd and by all men abhor'd They must be Peter then in Truth not name Else thou wouldst thrust them from his chaire with shame Good reason have they then to nayle and tye Christ to these Crosses for Eternity In this they shew their peerelesse faith and love To bind Christ fast that he should never move From off these Crosses to oppose their-will They doe so love his precepts to fulfill If this be love I may then truely say The Jewes in love did Crucifie and slay Christ at the first were Popes but loved so They would all Crucifixes damne forgoe And never more the Crosse nayles speare adore For Saints which kil'd Christ and his body tore But whilst they thus adore these they imply That to kill Christ deserves a Deity The Souldiers than and Jewes who Crucifi'd Him more than these must now be deifide And worshipt with Latrie like nayles speare Crosse By which Hell Devills shall receive great losse Since none to Hell can damned be if they Demerrit Heav'n and Latry who Christ slay On and against Popish Pictures of the Virgin Mary as a Queene sitting on a Throne with a Triple Crowne on her head and holding Christ painted like a sucking Infant in her Armes and on the Reliques of her milke which they keepe and shew FIe Mary fie what give sucke to a Baby It is not decent fit for Queene nor Lady With them it 's out of fashion thou wilt shame Thy selfe with these they will thee taxe and blame Wer 't thou no Lady Queene as heretofore Thou migh'st doe this but now not doe it more Since Queene and Lady too Thy childe growes great Or old enough to be wean'd from the Teat He hath suckt sixeteene hundred yeares and more Thirty mens ages shall he ne're give o're Shall he be still a suckling or a foole To sucke so long t is time he were at Schoole Others give sucke but for one yeare or two Thou sixteene hundred yeares what doest thou doe Thus to turmoyle thy selfe and all in vaine He doth a little Infant yet remaine Where some not halfe so old as he have knowne Ten Generations unto old men growne Sure thy milke I doubt is very bad Thy Babe ere this might else have beene a Lad Out of his coates at least No age hath knowne One sucke so long and yet so little growne No doubt if noted t is a Miracle Whose strangenesse doth all Wonders else excell But blessed Virgin can thy milke be ill Sith nought but Goodnesse all thy members fill This cannot be the reason milke is scant More likely with thee and thy Babe doth want Milke that hee thrives not and hee 'le sucke no other Nurse thou wouldst put
her finger then told Her I betroth thee to me thy maker And Saviour After which act he did her Continually visit familiarly Bringing with him oft times Virgin Mary And sometimes other Saints yet usually Comming alone keeping her company Walking reciting Psalmes with her which She Vnlearned knew not how to read till he At her request did teach her instantly By Miracle to reade them perfectly They write that Christ himselfe the Sacrament Gave unto her that the Host it selfe went Vnto her mouth without helpe and that she The Child Jesus in the Host oft did see That Christ his wound in his left side opened For her who thence Christs owne warme blood sucked That he stampt on her his five wounds that she In suffring torments might like to Christ be In fine they write that Christ did really Change hearts with her tooke out of her body Opened on the left side her heart which he Tooke with him for some space that meane time She Lived without an heart that soone after Christ in his glory did appeare to her With a red beautifull heart in his hand And comming neere to her where she did stand He thrust it in to her on the left side Saying to her My daughter and my Bride I here deliver my heart unto thee In leiw of thine which uttered then be Her side clos'd up and that this really Was done not in a vision shew onely The scarre remaining in her side descry'd Which her Companions oft times view'd and ey'd These most Blasphemous grosse notorious lyes Which every Christian Soule abhors defies Romes Church proclaimes for truths conformable Vnto her faith and them approves full well Witnesse the Sorbon Doctors approbation Prefixt in Print before their late relation Of Rabadeneira the Jesuit His Flours of Saints lives Saints lyes a more fit Title were for it Re-Printed lately With approbation in French Certainely Romes Church must needes be false which justifies Such monstrous Lyes such horrid Blasphemies And deemes them very usefull necessary For all to know true them her to defy On a Popish Miracle of their Deifide Hostia OUr Walsingham relates this Miracle That Otho when deposed not being well At point of death did earnestly desire His extreame Viand ere he should expire Which he unable to retaine ought he Then tooke desired onely but to see Not eate Christs Body which when the Priest nigh Him brought he it with great humility Ador'd then drawing neere to it stretching His armes out as if he were most willing It to embrace his body quite naked The Host out of the Priests hands then leaped And through an hole which opened instantly In his flesh just whereas his heart did lye Entred into his Body which done the Hole forthwith clos'd up so that none could see The Print of any scarre When he the Host Had thus receiv'd he rendred up the Ghost This nimble skipping Host was certainly Ill tutored to leape so wondrously Into the heart of one deposed by The Pope himselfe as the Church enemy And to breake Christs owne institution Not being eaten nor once fed upon Which makes me feare this Monstrous Miracle Is but a Fable coyn'd in some Monkes Cell On Papists prayers to those for Saints who neither were Saints nor Men. I Much admire deplore the sottishnesse Of Romes deluded flocke who oft addresse Their prayers unto S. Martiall Christopher George Margarite and Saints who never were Nay to the wodden-Crosse which Crucifide Our Saviour to the speare which pierc'd his side Which they have made a Saint and him now Name Saint Longis writing Legends of the same They pray unto the Nayles which nayl'd his feete And hands Saint them too t is very meete And then Saint Eloy nominate I feare These woodden Iron Saints will hardly heare Their prayers If they doe not yet verily The three chiefe graces Faith Hope Charity Which they have made three Saints of later dayes And in their solemne Liturgies alwayes Invoke thus O S. Faith pray for us Saint Hope pray for us S. Charity our plaint Heare and pray for us will undoubtedly Both heare and give an answere to their cry Else they would not them invocate I feare These Saints are deafe too and cannot them heare Since they are sacred Graces not Saints and Extreame remote from those not neare at hand Who them for Saints invoke who certainely Have in them no true Faith Hope Charity Sith they yet know not what they are or where And cry to them as Saints in heav'n not here On Popish blinde Obedience CHrist writes expressely if Blind lead the Blind They both shall fall into the pit nay finde Destruction as the Prophet punctually Determines 't is then false Divinity Which Tollet and Cusanus teach of late That he who doth beleeve his owne Prelate When as he shall propound an Heresie Against the faith shall merit much thereby Although it be an errour because he Is bound for to beleeve him till it be Apparent to him that t is contrary To what the Church beleeves whence they thus cry O how strong is the Churches building Why For no man can be deceiv'd no not by An evill Bishop If thou to God say O Lord I did thee in my Priest obey This shall suffice thee to Salvation For thou by the willing submission That thou yeeldst to thy Bishop canst not be Deceived although he shall command thee Other things than he ought to doe for the Church doth presume his sentence good to be Which sentence though false if thou shalt obey Thy reward shall be great Therefore say they Obedience without reason is a most Full and compleate obedience when thou dost Obey without inquiring reason why As beasts obey their masters a beastly Vnreasonable doctrine which should make All men suspect Romes Priests and them forsake Who make them worse than beasts cause thē deny Their reason senses lest they should descry Their grosse erronious Doctrines which if try'd By Scripture reason sense would be deny'd Of all receiv'd of none Romes faith would fall Did not her blind obedience most inthrall On Romes making perpetuall visibility a note of the true Church ROme saith the true Church is still visible If Popes her Church and Head were so 't were well But they dye and then oft for sundry yeares Monthes weekes at least no Church nor head appeares At all in Rome which sometimes two or three Popes hath at once so as no man can see Which is the true Church Head Pope since each one Doth then pretend he 's true Church Pope alone Rome then must bid this marke of hers adieu Else it will prove her a false Church not true Since Popes her Church are not still seene she Hath oft no Pope head sometimes two or three On Romes making Multitude and Roman a note of the true Church SOme Romanists averre that Multitude A Churches truth and goodnesse
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
drinking The Cup Much lesse the plea of differing The Clergie from the publike Laity For since Christ for both equally did dye And shed his blood yea the Cup to both give Aâ—ike none must them of this right deprive T is more than devillish pride for to deny Laickes the Cup to rayse Priests dignity And to subvert Christs very Sacrament Which bread alone cannot well represent Yea hurt mens soules to Mount Masse-Priests on high And them advance above the Laity To close up all Romes Pope Gelasius In his unerring chaire determin'd thus In this same case long since when some onely Would take the Sacred bread and then deny The sacred Cup to drinke because they were Perswaded wine was ill and did forbeare It onely from this superstition That Priests such people with great caution Should cause to take both Elements intire Or drive them from both If you now desire His reason marke it well Because that one And the same very Sacrament alone Can no way possibly divided be Without GREAT SACRILEDGE In which Decree Rome these particulars well worthy note May see defin'd against her Constans vote First that lay people in the Eucharist Must drinke the Cup still as well as the Priest Next that the Manichees did first invent The halfe Communion and halfe Sacrament Because they thought wine in it selfe to be Unlawfull Thirdly that by this Decree Mens false perswasion in their conscience That wine is simply ill must not dispence With nor exempt them from the sacred Cup But they must drinke it here or else not Sup With Christ at all nor taste his bread and body Whence I against Romes Church shall pleade strongly That if those who thought wine in conscience Unlawfull must yet drinke it in plaine sense Within the Cup not bread at Sacrament Or else be from the bread and Church out-pent And quite secluded Then much more must they Who deeme Wine lawfull not be kept away From the Lords Cup but drinke it punctually Nay be for'st to receive it constantly If they refuse it and by this decree Eating to be no drinking all may see Next that Popes Prelates Masse-Priests must compell All to drinke of Christs Cup or else repell Them from the Sacred bread But Romes Clergie Popes Prelates Priests dâ—e now quite contrary Compelling Laymen to eate bread alone Vsually suffring not so much as one Of them to drinke the Sacred Cup nay the Councells of Constans and Trent Thus decree That if any Priest shall exhort Laymen To take the Sacrament in both kinds then For this offence or if he admit any Thus to receive he shall be presently Excommunicated and if that he Perssist herein he shall condemned be And censur'd as an Hereticke yea Lay Men who shall be so bold as once to say As this Pope doth that it is SACRILEDGE Vnlawfull or erronious to abridge Them of the Cup shall for this cause onely Be persecuted punisht grievously As Heretickes O strange prodigious Decrees quite crosse to Pope Gelasius Fiftly that those who eate the Host onely Drinke not Christs blood inclos'd in his body Nor take they the whole Sacrament but it Divide in halfe and into peeces split Which Constans Trent Councels both deny Belike they love truth Popes to contrary Sixthly that not one element alone But both together taken by each one Christs bloody death compleately represent And make up one intire sweete Sacrament In fine that none can sever or divide The bread and Wine or put the Cup aside Taking the bread alone or give it to Lay men without the Cup as Priests now doe Without GREAT SACRILEDGE And if that they Who thinke wine ill in point of conscience may Nor here the Sacred wine refuse to drink Without great Sacriledge then all must thinke Those Sacrilegious in the top degree Who deeme wine lawfull and will drinke it free In Tavernes and all places else but here In Christs owne Supper it forbid forbeare These seven conclusions Pope Gelasius Hath in his chaire decreed of old for us In his Decrees which Rome cannot gainesay Since part of her owne Canon Law this day Now tell me Rome did this Pope erre if so Then Popes may erre in chaire like him If no Then thou and thy late Popes Masse-Priests Councill Of Constans Trent err'd grosly and erre still Yea they commit great Sacriledge each day In taking keeping Christs Cup blood away From Laymen contrary to Christs command And this Decree which they doe much withstand O Rome now see thy great impiety Grand Sacriledge theft grosse iniquity In robbing Laickes of Christ Cup Wine Blood Which be bequeath'd them for their endlesse good And making them thinke This is my Body Pronounced by the Priest doth really The bread into Christs body change when they Recited in the Masse but to display What Christ once did and sayd of old when he Ordain'd the Sacrament at most can be But a recitall of an History And of no more force to make Christs body When uttered in the Masse than when they read In the Gospels themselves since t is granted By and knowne unto all that the reading Of any story doth change make nothing Anew at all The reading the story Of the Creation Christs Nativity Death resurrection Miracles effects No new Creation of the world reflects The old not makes a new Nativity Death Resurrection of Christ really Therefore this is my body spoken by The Priest not Christ himselfe rehearsively Can worke no reall change of bread into Christs body And if bread be chang'd 't is to The Priests owne body who saith this is my Body not Christs who being Christ onely In represent when he doth consecrate And use these words which now to him relate The bread can be Christs body onely as The Priest is Christ himselfe when he saith Masse And that is not in truth but represent Rome cannot from this cleare truth dis-assent On and against Popish and Superstitious Bowing to Altars and rayling in the Lord Tables Altarwise NO Patriarches Prophets Saints for ought we finde In Sacred writ once bowed or Inclin'd To or before their Altars though built by Command from God and did Christ typifie Altars of old and Sacrifices too Did represent Christ as Bread Lords Boords doe Yea they on Altars ate the selfe-same meate Christ in their Sacrifice as we now eate Yet none did then to towards Altars bow Why then must we bow congie to them now Or Tables or the Sacred Element Which Christ no more than theirs did represent They had the self-same ground to bow as you Yet did it not nor ever thought it due As you doe now Either you Erre or they Judge whether is more like to goe astray Why doe ye then since Altars Overthrow By Christs death to before them cringe or bow Are they now growne more Sacred then before By mens Erections that you them adore If they had no