the Sacramentall Cup. TEll me lewde Rome with what sense reason grace Canst thou fly in our blessed Saviours face And crosse his precept Drinke yee ALL of this As if it were superfluous or amisse Yea bid a Non-obstante unto it To Christ Apostles Fathers as unfit Here to be follow'd in a full Councell And curse damne all those to the pit of Hell Who dare tread in their Footesteps or say Lay Men ought to drinke Christs Cup and him obey Herein stiling receiving in both kinde A perverse custome error as we finde In the Councell of Constan insolent Blasphemous Act against Christs Sacrament Had Rome not lost her wits sense grace all shame She would not thus Christs Lawes annull Acts blame And those as Heritiques damne pursue Who hold the Cup to be to Lay-men due To salve this sore Rome first saith she being Christs Spouse hath power right to decree this thing This I deny No wives have power right to Annull or change those acts their husbands doe The Lawes of God and Men bid wives obey Their husbands Mandates not them crosse gainesay She is no true spouse but whore who dares rent Divide or change her Husbands Testament He is no good childe servant or subject But Rebell Traytor who dares change dissect His Fathers Masters Princes Testament Or their Edicts oppose controule or rent Rome is no true Spouse servant childe subject Of Christ then as she boasts who dares neglect Change disannull his will and Testament And thus divide his blessed Sacrament Against his precept Nor can she of right It doe For what Authority Law might Hath any wife child Servant or subject Commanded to obey nor crosse correct Their Husbands Parents Masters Princes will And their Acts Edicts Pleasures to fulfill To alter nullifie halve disobey Their Testaments Acts Edicts or to stray From runne crosse to them Romes Church cannot be More than Christs Spouse childe servant subject she Then being no more if this cannot cancell Christs ordinances nor his Lawes repeal Much lesse deprave pervert his Testament His Cup restraine divide his Sacrament Christ threatens death to those who dare detract Ought from his Word much more from his last act The Sacrament by his death ratifi'de And doe this as oft as ye drinke Beside Christ doth forbid to steaâ—e or take away What is anothers right None can gainesay Christs Cup and blood to be the Peoples right As well as Priests since Christ in the same night He did ordaine the Sacrament bids All To drinke of his blest Cup in Generall And shed his blood alike for all as much As well for Laymen as for Priests and such As be in Orders Since then Lay-men by Christs owne gift Charter as great property And right have to Christs Cup as Romes Clergie Or any Pope or Prelate certainely It cannot but be Sacriledge and theft Them to deprive of what Christ to them left And that at his death by his Testament To which the Church must yeeld not disassent Christs owne Apostles here had no right power To change his Acts Lawes Hence our Saviour Tels them If ye love me my Commandments Keepe adding For he who loves me assents To and keepes my Commandments Romes Church then Who keepes not Christs Commandments and doth when She please annull controule his Acts and will Loves not Christ but rebells against him still All the Apostles and S. Peter say We ought rather God than men to obey Therefore we rather must obey Chriâ—t here Who bids us drink than Popes who say forbeare The Sacred Cup Blood in the Sacrament Is the seale of Christ Cov'nant Testament Whence Christ not of the Bread but Cup saith This Cup the New Testament in my Blood is Now Christs Covenant will as unchangeable Are as the day and night impossible Once to be cancel'd and stand fast for ever Therefore none can the Cups seale from them sover Containing Christs blood of the Covenant Which will be voyd if it this great seale want When Christ gave his Apostles their Charter And grand Commission he expresly there Thus bounds their power saying Goe ye and Preach The Gospell to all Nations and them teach ALL THINGS FOR TO OBSERVE WHATSOEVER I HAVE YOU COMMANDED adding and loe I Am with you alwayes unto the worlds end Sith Christ then did his owne Apostles send Forth but to teach all men to observe Whatever he commanded and not swerve From it unto the left hand or the right How Romes Popes Church have now more power might right Than Peter the Apostles had to change Repeal Christs will Acts Edicts seemes most strange To me and she must shew me some expresse Commission from Christ which doth theirs suppresse And give Popes power to rob the Laity Quite of Christs Chalice given formerly Unto them by his will and that Popes be Exempt from Christs Injunctions now though He Be alwayes present in his Church as King And Supreame Lord directing every thing Or else I must deny that Popes justly May take Christs Cup thus from the Laity When Paul th' abuses in the Sacrament At Corinth would reforme he that Church sent Vnto Christs owne prime Institution Blaming them first for its transgression And then informes them very punctually I have receiv'd of the Lord that which I Also delivered unto you that the Lord Jesus in the selfe-same night that he Was betray'd tooke bread and so forth After Supper he tooke the Cup in like manner Adding this clause to both As oft as ye Doe this doe it in memory of me For as oft as ye eate this bread AND this Cup drinke ye shew the Lords death untill his Comming againe By which words it is plaine All must drinke Christs Cup till he come againe Since Paul then doth them checke for varying From Christs first Institution injoyning All to conforme thereto I hence clearely Conclude Romes Church hath no Authority Or right at all from Christs first forme to stray Much lesse his Cup Blood thus to take away From Laickes who must it drinke and retaine By this Texts warrant till Christ come againe The scripture calls the blessed Sacrament The Lords Supper and Table with intent To signifie that as all constantly Doe drinke as well as eate when called by Men to Sup with them at their Tables so Christ would have all the Guests invited to His Sacred Table Supper as well drinke His wine as eate his bread else they might thinke His feast defective and himselfe to be A niggard not a bountifull good free House-keeper This was it which makes him cry Come drinke O Friends yea drinke abundantly O my beloved Drinke ye all of this And drinke it freely Christ hath prepar'd his Wine as well as Bread Meate for his feast As Scripture oft recites that so no guests Might depart thirsty This his bounteousnesse Rome now controules and deemes it an excesse
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
moneths space each yeare When they their Cuckoo-Paters night and day All the yeare long repeate and never stay Yea whereas Cuckooes never keepe account How oft they Cuckoo cry they them surmount In this that they cry Cuckoo and keepe score How oft they doe it on Beades made therefore So that they are more sottish foolish vaine Than Cuckoos Children Fooles and so remaine Whose severall follies all conjoyned be In them and linkt in one as now we see If they on Beades to pray will still proceede They are Fooles Children and the Cuckooes seede On and against Popish Crucifixes and Images of Christ NO Pictures can so lively represent Christs Death and Passion as the Sacrament And Word the onely Crucifixes he Hath left his Church his death to minde and see What neede of Pictures Crucifixes then To shew Christs death or Person unto men Had they beene usefull he had instituted Them too like these sith not they are refuted If we Christs Person or humanitie At any time would set before our eye Let us behold our selves No Image can So lively set forth Christ to us as Man Gods and Christs perfect Image whose likenesse And Nature Christ assum'd if Man expresse Not Christ sufficiently unto our view No pictures can they false are He the true And perfect living Image of Christ why Neglect they truth then and behold a lye The Scripture no description of Christs face Forme feature person makes but of his grace That none should dare presume to undertake His unknowne Image Vnseene shape to make Which cannot but be false and a meere lye Because no ground shape 's left to draw them by And none now know Christs true forme portraiture How can the Papists others then be sure Those Crucifixes they adore keepe see Are Christs true Pictures and not one of the Two Theeves that were with him then Crucifi'd Since both alike upon their Crosses dy'd And those who made them for ought they can tell Intended to present by them as well These Theeves as Christ sith nothing doth appeare From the bare Picture this great doubt to cleare You must then know the Painters thoughts ere ye Them for Christs Pictures can once take to be Which nought can make them but your fantasie And theirs that made them but by guesse onely But grant them true what fruites good can accrue To men by Christs meere outward shape they view Since all our comfort rests in this that He Mans Nature tooke not that shape which we see His Incarnation not his Countenance Was that which did our Natures States advance Which men alone not Pictures can expresse Unto the Life they then are vaine uselesse Christ was unlike to most or all in face His visage saves none but his Nature grace We must strive to be like him inwardly In Graces but not paint him outwardly Gods Word forbids such Images to make Or use at all we must them then forsake The holy noynting Oyle which Sanctifi'd The Arke Priests Tabernacle all beside Which did thereto belong with that perfume Which God prescrib'd of old none might presume On paine of death to make the like sith they Were holy and in type did Christ display Who doth us sanctifie and quite consume The stinke of all our prayers with his perfume If then it were so grand a crime for men To make the like to these types of Christ then To make Christs Image likenesse for a use Civill or Sacred is a great abuse It s Civill use walls windowes Roomes to grace Doth Christ prophane abuse and much debase Christ is an holy and most sacred thing Ordaind for holy uses the making Then of him common for a civill use Is prophanation and more grand abuse Than to turne Churches Lords Bords Chalices To prophane uses damn'd by Popes Decrees For prophanation grosse impiety It s civill use you then must needs denie T is sinne prophanenesse by all mens consents For to translate the sacred Elements Of bread and wine which Christs death typifie And paint his Body blood-shed to our eye Unto a vulgar use then by the same Reason it must deserve as great a blame To make Christs Image for a civill end Since both alike to prophanation tend It s Sacred use to worship or adore Makes it a sinnefull Idoll and therefore Be it for Common or for Sacred use To make Christs Image is a grosse abuse Nay Sacriledge falshood and blasphemy Sith it presents Christs bare humanity Unto mens eyes thoughts fancies separate Quite from his Godhead and Divine estate Which hypostatically is joyn'd to His humane Nature in such sort that no Man must behold view his humanity But as conjoyn'd still to his Deity Which no picture can possibly expresse Vnto the eye since voyd of all likenesse And visibility Christ as meere man Unto us no Christ Jesus Saviour can Be Therefore 't is both falshood blasphemie To picture Christ as a dead man onely Hanging upon his Crosse quite severed From what made him a Saviour his Godhead What comfort profit can it be to eye Christ hanging on his Crosse as man onely Ah none at all Thus you him alwayes view In Crucifixes Therefore bid adieu Unto them and the rather because they Mis-represent Christ to you day by day Not onely as meere man but as hanging Yet actually upon his Crosse a thing Both false and dangerous which doth quite confound Our faith hope joy and cast them to the ground Christs hanging on the Crosse was transient Past in few houres which done he rose and went Vp into Heav'n where he now reignes onely And lives free from his Crosse no more to dye To paint him then still hanging on his Crosse Or as a sucking infant it most grosse Abuse controuling sacred History And representing nothing but a lye O than with indignation cast away These Idoll Pictures and aside them lay Which at the best are Lies and different From Christs forme which the Scriptures represent The Papists paint Christ very lovely faire And like a Nazarite with long compt haire And somewhat fleshy when the Text saith he Should like a roote which springs in dry ground be And that he had no forme nor comelinesse Of Person in him as they him expresse So that when men should see him no beauty Him to desire they should in him espie Whence they should him reject despise despite And hide their faces from his gastly sight He was no Nazarite nor long haire wore As some yet dreame and many heretofore For he dranke wine oft toucht nay rais'd the dead Which Nazarites might not nor shav'd he his head When he came neare dead Corps as Nazarites Were bound to doe nor us'd ought of their rites He was not could not be defil'd at all Like them no sinne in him was nor could fall Into him He no sinne-peace-burnt-offring
Saints doe so most doubt some quite deny It s madnesse then to leave a certaine way And chuse a doubtfull when we goe to pray Saints cannot â—eare unlesse God first reveale Why doe they then from him to them appeale This done they must rebound prayers back againe Why doe they trouble God and Saints in vaine In fine not they but God alone must grant Why run they then to Saints for what they want Fly then to God alone who heares grants all It s bootelesse senselesse on dead Saints to call Rome Prayes to and for dead men well she may Her prayers dead are fit for none else but they Th' one heares them not th' other no good thereby Reape they that make them lesse such Prayers then fly Prayers to and for dead men well agree They both dead faithlesse bootelesse sinfull be On Romes Divine adoration of her painted Crosses ROme thy Crosse-worship now is at a losse Not one of all thy Reliques of Christs Crosse Or peeces of his vestments did once touch His body for his Garments were no such But grant these did yet sure not one of thy Carv'd painted Crosses had this dignity Unlesse thou say his Bodie 's Nail'd to all Those Crosses before which thou now dost fall Thou must then make as many Christs or more As thou hast Crosses or not one adore On the Papists supposed Looking-glasse of the Trinity for their Saints to see Prayers in STrange newes Romes God is now a Looking-glasse A brittle God to which her Prayers passe That Saints may there behold them She doth feare Her Saints are deafe and cannot prayers heare Nor see at all unlesse God turne a glasse God is no God Saints deafe or Rome an Asse Glasses Dense bodies are not spirits Frayle God is no God but Glasse if Rome prevaile She hath no Glasse if God if Glasse no God Thy Glasse I doubt is now become thy rod. No Glasse no prayer to Saints their sight is gone A Glasse no God but thy deafe Saints alone Prayers were onely heard not seene of old Now seene not heard by Saints as we are told Saints can doe more than God he doth but heare They see Romes Prayers they sure have lost their eare Or else their Eares are all turn'd into Eye That they no Prayers now heare but all espie Nothing is seene but what is coloured Corporall painted guilt or varnished Romes Orisons are such of late therefore Her Saints must onely see not heare them more But if they barely see them and not beare They will not grant nor answere them I feare Sith God men never answere nor reply But when they heare as well as see Men cry Yet say they did I doubt Romes painted prayre Which must be seene will vanish in the Ayre Before it can ascended above the skie Into this new Glasse of the Trinity See then they frenzie pray no more to Saints They cannot heare grant nor yet see thy Plaints Sounds are the proper Objects of the eare You cannot see smell taste feele them but heare Them onely you may colours heare as well As see mens prayers it is impossible As all men know well by experience For eyes to see the Objects of eares sense Romes Looking-Glasse then is a meere fancie And Saints sight of prayers in it a grosse Lye On Prayers in an unknowne Tongue PRay in a tongue unknowne to God to Saints Neither I doubt will heare or know your plaints It s fit that those who know not what they pray'd Should not be understood or else gaine-sayd On Romes Idoll and Idle Worship ROme thou hast in thee Idoll and Latrie Conjoyne them then thou hast Idolatrie Deny me Idols Idle and Latrie Thou must yeeld joyne them here 's Idel-Latrie Idoll or Idle Worship chuse thee whether If neither like thee take them both together On Transubstantiation PArdon great Rome I hope it is no Treason To call thy Transpanation voyd of Reason Its Non-sense to the Eye Hand mouth which finde The substance of the Bread still left behinde It is Non-reason yea Non-scripture then Because Non-sense to all the Sense in Men Sith nought is Reason but what first is sense It s voyd of Reason than because Non-sense If ought be lost in Transubstantiation It is Romes Senses onely and her Reason She cannot finde what all else feele taste see And findes that there which is not cannot be If Sense may erre then sweet Rome tell me why Thy Vicars Priests all else by sense doe â—â—y They know the Bread Wine which before them are Then to be hallowed such and so declare For certaine by their sense yet presently When sacred ' gainst sense they it bread deny If sense were certaine at the first to know Them Bread and Wine how doth it senselesse grow Within a Moment sure thy sense is fled Else thou must judge them stil but Wine and Bread Thy meate thou tryest by sense thy silver gold By sense are alwayes felt weigh'd try'd and told Thou ever sel'st but never takes backe Lead For Gold thy Sense here erres not nor is dead If then Rome tries all else so sure by sense She must her Host judge nought but bread from hence Since Christ himselfe hath made the sense onely The Proper judge of his humanity Birth Miracles Death Resurrection The truth whereof are prov'd by sense alone On Popish Transubstantiation and Annihilation THis is my Body words of Consecration How can they change or worke Annihilation It is a Curse not Blessing to destroy That Bread which Christ would have us to enjoy Which if quite vanisht in the Consecration These words must cause or need breads Re-creation Or else be Idle for if bread begone Nought can be sacred but the words alone Rome saith the species are I doubt the shade Cannot be hallowed if the Substances fade Else by this Doctrine a meere Hypocrite For shew were sacred though his heart 's not right And Priests who lose their substance by Sacration Must by their shadowes worke out their Salvation Yea all Romes Churches Bells Saints shades must be When hallowed they from substance were made free If Consecration make the Substance fade Romes Popes Priests Churches Altars Saints are shade For they are Hallowed too as well as Bread Their substance then as well as its is fled O Rome recant this errour thou hast made Else all thou hast is nothing but a shade In all Romes Hallowings of Priests Churches dayes And other things their substances alwayes Remaine without change or destruction Why then must Breads Wines substances alone In hallowing be destroy'd or changed ye Can give no Reason why In fine tell me What Priests doe Hallow if you say Wine Bread They then remaine such though thus hallowed If you say ought else t is an Error Lye Since you Confesse you Hallow them onely Now what you Hallow that you take eat drink Its Bread Wine