Canoniz'd we must give faith To what this Saint saw and another saith Belike this chast pure Virgin who here fled Mans carnall knowledge and the Marriage bed Mounted to heaven and in state of joy Is growne more wanton common not so coy As here she was or hath forgot cast by Her Virgins state and Pristine chastity Since swarmes of Leacherous Fryers thus reside Under her coates too neare her skin thighes side T' was well this Order had no being when She was on earth Sh 'ad scarce beene Virgin then These Jacobines who now so neere her lye I doubt had rob'd her of her chastity But is the Virgin in her Robes there clad This news perchance may make some Monks look sad The Relikes of her Garments they shew here Will prove all false hath she her Wardrobe there Unlesse they say she left her cloathes behind How doe they then her Coates in heav'n thus find Perhaps she hath new suites made there her old She them be queath'd to be kept shew'd bought sold If so then Taylors shall be sav'd and skip To heav'n to make Coates for her Lady-ship Have they no merits faith grace yet their trade Will save them else her cloathes could not be made And to make robes for Her deserves doubtlesse A place in heav'n she cannot give them lesse But how came Fryers by those cloathes which she Here wore on earth or how can they or we For certaine know them to be hers since they So rich fresh gawdy not like her aray Not heard off in the world nine hundred yeares Or more from her decease may breede just feares They are not hers nor can they shew us by What trusty hands they were kept anciently And thence transmitted to them for to make Blind sots adore them for the Virgins sake Besides her cloathes were old when first off cast Full sixteene hundred yeares since that are past They then were rotted perisht long agone And so the fresh rich Ragges they shew are none Of hers no doubt unlesse they chance to say New shreds of Reliques drop from heav'n each day From her into their Wardrobes whence their store Of Reliques now is more than heretofore Sagreat that they ten thousand times or more Exâ—eede all Garments which on Earth shewore Their store of new sine gaudy Reliques now Must needes then fall from heav'n to them below She 's now a Queene a Lady hath each day Or weeke at least rich suites of new aray Which once put on the old droppe to them here Because none will adore such Reliques there As some doe here and trot from place to place In pilgrimage them to see kisse embrace Againe her Robes are now of larger size Sith under them an Host of Fryers lies I wondred much how Papists got such store Of Maryes ragges but I wonder more They have so few since her Coate is so wide And long that it whole tooopes of Monkes can hide O Mary now thou hast a monstrous traine Me thinkes its weight length breadth should thee lade paine And sinke to earth unlesse supported by Those strong fat Monkes who under it hid lye On and against Papists reserving the Host and carryning it in Procession VVHy doth Rome keepe Christs Body prisoner still Within her pixes quite against his will Nought of the Paschall Lambe which typified Christ and his Supper might remaine abide Vntill the morning if ought did they then Must burne it in the fire forthwith yea when Christ did his Supper institute he sayd Take Eate forthwith and nothing then up laid Reserv'd within a pix Christs guesse must eate Not keepe nor Closet up their sacred meate The Paschall Lambs flesh none were to carry Abroade out of the house to Typifie That none must carry Christs body abrode Out of the Church the place of its abode Yet Rome in her Processions carries it Abroad about the streetes and deemes it fit Christ rode but once and then upon an Asse But now he doth oft in state triumph passe On great Mens shoulders in Procession As if he could not stand walke goe alone By which they turne Christs Supper to a play When they Processions goe they ever stray Besides Rome doth her Hosts still elevate And them adore these customes are but late Christ the Apostles neither us'd nor taught Them doubtlesse than they are not good but naught Rome may ill boast of her Antiquity Her pactise in all this is Novelty But here Rome pleads that Aaron did reserve A pot of Manna and the same preserve Within the Arke by Gods Command therefore She may and doth her Hosts reserve in store Thus in her pixes But this will not serve Her turne for he the Manna did reserve By Gods expresse Command But she hath no Command from God her Hosts to pix up so But onely them to Eate without delay As Manna eaten was the selfe-same day By Gods procept and might not be kept till The morrow as her Sacred Hosts are still Besides this Manna was not kept to eate As are her Hosts nor did they oft repeate Renew the same when Rome her Hosts eaâ—h day Or weeke doth change nor did Manna decay Or putrifie as Romes hosts oft times doe Wanting Christs warrant to reserve them so Nor was it kept but for a memory To shew unto the Jewes posterity In future ages when all Manna ceast With what bread God did their fore-fathers feast In wildernesse when he from Egypt Land Them brought and rescude with a potent hand So is the Text expresse Now Hosts remaine And shall not cease till Christ shall come againe You then no ground from Manna have to store Reserve your Hosts in Pixes any more But rather not to doe it since none might Reserve their Manna till the next dayes light And Manna was a type of sacred bread Of Christ wherewith our soules are nourished Nor is the Arkes removing any ground Whereon Rome can her Hosts Processions found For that remov'd not but by Gods Command Whilst Israel journeyed towards Cana's land Wherein when they were seated it did rest Still in one place which by it was much blest Nor did the Arke once in Procession ride About the streetes as your Hosts doe beside When it remov'd none did fall downe before And worship it as you your Hosts adore In your Processions on set dayes kept still Whereas the Arke remov'd still at Gods will But you have no command your Hosts to beare Thus in Procession and you seated are In peace within your Countries therefore you To these Processions must quite bid adue Till God command them and you journey to The Land of Canaan as the Jewes did tho On Popish Tapers TApers at noone day burning why to light A blind Religion to which day seemes Night Papists thinke all else blinde How blind are they Who thus need burning Torches at
then not true Christ as you think On Transubstantiation and the Popes Vicarship IS not the Pope Christs Vicar here Yes why Christs absence upon earth still to supply Is not Christ present in the Sacrament In reall manner we have Romes consent Thy Pope his Vicar then cannot here be Sith Christ's here present by Romes owne decree Not in one Place or Country as of old But in so many as cannot be told If his meere presence in one place whilst here Banisht all Vicars thou hast cause to feare His omni-presence in each Church Pix Host Will quite exclud Popes from the wide earths Cost To be his Vicar no where but in Hell Sith he in Heav'n and Earth doth alwayes d well Pope Chuse thy fate to be his Vicar there Or else deny his Reall presence here Else canst thou be no Vicar Generall On earth for him no Vicar Pope at all But if to save thy place thou wilt deale faire Confesse thou erdst then Popes may erre in chaire And if in this why not in more in all Turne where thou wilt Pope here thou hast a fall On the Reall Presence Pix and Crucifixe IS Reall Presence true Christ in the Pix What neede his Pictures than or Crucifix Pictures are uselesse when the person 's by Either your Pictures or your Pixes lye Both cannot stand together one must part You Lye but are unskilfull in the Art Lyes must keepe quarter if they chance to Jarre Or meete too neere they will the tale quite marre Ye must disclaime Christs presence in the Pix Or else breake downe your lying Crucifix You were unwise to place these two so nigh That now they fight and give each o're the Lye On Transubstantiation and Popes Leaders Bulls THose who can each day change Lead into Gold Bread to Christs Body chang'd may safely hold The first wants Scripture but hath reason store The last a shew of Scripture and no more Gaine proves the first I thinke the latter too Should both prove fals it would Popes quite undo Meane while they take the last by Scriptures shew The first by sense not text they will still know On Popish Priests taking away the Cup from the People I Wonder not that Priests alone ingrosse The Sacred Cup they love the Pot to tosse Should Lay-men drinke Vines would not them suffice With Wine at least the price thereof would rise By this device they have ingrossed all The Wine to them and made the price to fall Men wondred much before why Priests were drown'd So oft in drinke the reason now is found On Popish Concomitancy and the Sacred Cup. PRiests say that Laickes Christs Cup and Blood drinke In eating of dry Bread and so they thinke Could they perswade them thus to drink at Table Drunkennesse then would soone become a Fable With them and None but Joviall Priests be found In wine or other liquors henceforth drown'd And so they onely of right should possesse Both Pot Cup Barrell Wine and drunkennesse But since they cannot make Fooles Children think Much lesse men drunkards that they wine beare drink In eating of bread or meate at their Table They should disclaime this whimsie as a Fable On Popish Concomitancy and halfe Communion THe Priests say Laymen When they the bread eate Doe therein drinke Christs Blood Bread's drinke and Meate If Laickes then Priest likewise pray then why Doe Priests not to themselves the Cup deny Belike they neede the Wine their Hearts to cheare And wash their throats to chaunt their Massemore cleare If so they say that they in drinking take And eate Christs body let them then part stake Priests drinke the Wine Laickes eate all the bread Else Priests will twice Laickes but once be fed On Praying to and representing of God and Saints by Pictures VVHat goe by Pictures both to God and Saint You deeme both shaddowes then or else but Paint If God or Saints be like to what you see They then no substance but meere shaddowes be And dare Rome Shaddowes for her Gods adore She 's then more sot than Pagans heretofore Are they not like nor what their pictureâ—â—re Then are thy Pictures Lyes Rome and Popes erre More than the Painteâ— for he onely Paints These lyes and errours but they make them Saints By consecrating them for sacred use For shame now see detest this great abuse On Worshipping Images VVHat must we have no Images nor Stockes To Worship Yes you are not men but blockes The Idols Makers Worshippers are one All at the best but Mettle Blockes or stone Your whole Religion 's blockish or a Play You just like it your Puppits this display On Popish Confessers and Pardons IF Men Confesse to God absolv'd they are What neede they then their sinnes to Priests declare If to their Priests not God they may them Paine But not absolve Confession then is Vaine If Men repent God Pardons instantly Without a fee why will they Pardons buy If they repent not Popes cannot forgive Their Pardon 's voyde why will they Money give On Popish Altars and Masse Priests NO Altars now Priests then are quite undone There were no Masse-Priests till Altars begun Take them away Masse Massing-Priests must cease And Christs rent Church shall live in greater peace No sweeter Sacrifice can men devise Than Priests and Altars both to Sacrifice On Popish Purgatory and its fire ALL Papists hold a fiery Purgatory The Wise to gaine the Fooles to spend their Money The first to fill the last to Purge the Purse The ones great blessing but the others Curse If it hath any fire t is fed with Gold Substract but it this fire will soone grow cold On Popish Judulgencies VVHat neede men pray to God Angels or Saints If Popes can pardon sinners grant their Plaints They that can loose from Hell and Men Heav'n grant No doubt will give if askt all things they want Give did I say if askt No they sell all Else none to God Angells or Saints would call To give what Popes can grant their sales to high Force most from them to these to runne and cry If Popes would give as free as sell they might In grosse all suites from these be God's out right On Popish Merits and Prayers to Saints PApists have Merits store themselves to save And others too yet not enough to crave Pardon or Almes from God unlesse some Saints Not Christ put up their undeserving plaints They who can finde no Merit once to cry For Almes or Pardon sure have none to buy Heav'n for themselves or others they must now Their Prayers to Saints or Merits disavow On Papists praying to Christ to save them by Thomas Beckets blood an Arch-Traytor and Rebell PApists to Christ himselfe pray them to save By Beckets blood shed for him an Arch-knave And ingrate Traytor to his Soveraigne Yet his blood 's saving Christs but shed in Vaine
Saints heare her cry On Popish Monkes Players Prayers and Merits OUr Church hath some who worke not but still play Romes more who worke not but yet always pray Prayer's no worke with Rome to merit by Vnlesse with gold you will her prayers still buy Her Prayers therefore are Players and doe play Not worke but when men wage them for to pray How can they merit then by workes who play Still and no worke doe for which God can pay Men over-pay them for their prayers still here God than cannot owe pay them any arreare They should be double payd if God and men Should both reward them wher 's their merit then On Romes taking away the Scripture Cup and Second Commandement from the People LAickes reade Scripture fie it is not fit Rich Rome might soone lose all her wealth by it Her Popes Canons then must both dismount Her Faith Workes Pardons be of no account Her Monks Nunnes Fryers Abbots Prelates then Would soone be banisht and cast out by men Better the people lose their soule heaven all Than Romes Popes Prelates Monkes catch such a fall Christ oft commands all Scripture day and night To search reade meditate that so they might Obtaine Eternall Life The Pope saith nay And from Lay-men the Scripture takes away He is not here true vicar unto Christ But Anti-christian and true Antichrist The Second Commandement Cup and Scripture Popes steale from people too Theeves are they sure Of highest ranke in that they stollen have What Father Some and holy Ghost men gave For robbing Men and the whole Trinity They then deserve Lawes deaths eternity I wonder Papists dare their soules once trust With these Arch-theeves to God men so unjust They will not trust theeves with their coine I feare Their Soules than Money are to them lesse deare On the Romish Masse MAsse is a wonder it s a Sacrifice For quicke and dead and for all maladies In Man or Beast a rare receit and cure A sicke Man Beast Asse Oxe Cow Hog is sure To be releast from any Malady If you a Masse for them of Priests will buy Physitians Farriers will be now undone All sickemen beasts to Priests for cure will run They neede no other Physicke but a Masse Which you may buy for Oxe Cow Horse Hog Asse Or any Creature else all which must pay Priests well for Gratis they will no Masse say On the Popes two Swords POpes have two swords to smite one hooke to keepe No wonder they more slay than feede Christs sheepe On the Popes two Keyes POpes hold they keepe the Keyes of Heav'n and Hell Some doe oppose I like it very well Sith they locke Heavens straite gate fast up to all Their flocke but ope Hells wide wherein they fall On kissing the Popes feete OTher folkes Lips are kist onely Popes feete Their breath is Poyson but their Shooe is sweete Vnder their lips doth Addars poyson lye They therefore will have none their lippes come nigh On the Pope being Peters Successour SOme say that Popes succeed to Peter I Confesse it both their Master Christ deny Peter but thrice They oft and so preceed In sinne Him they in Place not Grace Succeed But are they Peters Successors alone Th' are Judas Simons too it s ten to one On the Popes Non erring whilst he sits in Peters Chaire POpes cannot Erre in Peters chaire whilst set T is true for sure They nere once sate there yet No wonder then if they nought else but Erre Sith they in his un-erring chaire sat ne're On the Popes not Erring ALL Error is from Rule Popes will have none To judge doe live by but themselves alone They cannot then once erre because not stray Quite from themselves unto Gods Rules and way On the Popes not sinning and Erring as Popes but as Men. THe Pope as man not Pope may sinne and Erre Why doth not then the Pope the Man deterre From sinne and Errour Can he not this doe The Man the Pope may make sinne and erre too And if the Man for sinne and Error goe To Hell I feare the Pope too must doe so On the Popes not Erring and on falling from Grace POpes cannot erre yet they may totally Away from Grace fall yea and finally By Romes owne Doctrine which they oft times doe To prove her Doctrine by their practise true It is no errour thus to fall from grace Since Popes herein Romes doctrines footsteps trace I wonder not at Romes Apostasie Her practise else her Doctrine would belye Now both accord and she falls quite away From faith grace truth that none once question may Or doubt her Doctrine which was questionable But thus confirm'd it must be true and stable On the Popes Pardons and mortall sinnes MAy men buy Pardons and for mortall sins Pardons are truely veniall then not sinnes But yet at Rome alone for God Kings all But Popes hold Pardons free not veniall On the Popes being Christs Vicar Generall upon Earth THe Pope on Earth's Christs Vicar Generall He 's nothing then Christ here had nought at all But be he something t is in Earth or Hell Not Heav'n Christ lets no Vicar ne're him dwell Who being still present both in Heav'n and here Popes are his Vicars but in Hell I feare On Popes Pardons of Sinnes THe Popes doe Pardon sinnes I thinke so too All which men for them None they against them doe All against God against themselves not one What can is not what cannot they is done On the Popes being head of the Church POpes are Supreame heads of the Church by due But of the false Church onely not the True The true Church hath but one head Jesus Christ The false but one the Pope true Anti-Christ On Romes Sinnes Curses and Pardons AT Rome all 's Veniall some say I say no Her Sinnes and Curses doubtlesse are not so The first are mortall last not sold but free Bestow'd all is not veniall Rome in thee On the Pope and his Cardinals CArdinalls hinges are the Church the dore Which hanges on them O Pope thy fate deplore If the Church on them onely hanged be Nought but an Halter 's left by them for thee Thou mayst goe bang thy selfe therewith for they Not thou the Church uphold support and stay On the Popes being Christs Vicar IF Popes Christs Vicars be his flocke to teach Why do they not like him than feed and preach They are his Vicars but to sheare his sheepe When they should feed them they are fast asleepe Christ but one Vicar can have here He many To doe his Office he then is not any Either the Pope must doe his worke alone Or if by Vicar he must make but one Else Christ may chance to make more Vicars too By his example and so him undoe Unlesse he tye Christs hands from making any
in Romes Church if any Sith she besides Christ Saviours hath full many If few be saved as the Scriptures say One Saviour is enough to whom to pray Who seldome us'd in Romes Church which him wants Not may finde leasure to save Protestants Lest this prove true Romes Church may now doe well All Saviours but Christ onely to expell On Romes Saviours and Jesuites NO wonder if all Romes flock saved be They have ten thousand Saviours more than we So many that to keepe them from disorder She marshalls some into a distinct Order Grac'd with the saving name of Jesuites They are such active good sweete saving Sprits Saviours no doubt to Romes Church Popes and Crowne Which their plots wits pens keepe from tumbling downe T is not their goodnesse vertue grace or merits That make them Saviours but their treasons wits Saviours to Popes could Kings and States say so They Jesuites were in Name and Nature too But whilst their Treasons plots ' gainst these them shame They are not such in truth deed but in name Nay meere Antipodes to this name they It into Judasites now alter may Or Jebusites since they disturbe annoy Al States Kings Churches would them destroy On no Salvation out of the Church of Rome ROme saith Out of her Church none saved be And that no Church is Catholicke but she It 's pride and gaine that make her thus to boast Since she faith and Salvation both hath lost The Patriarchs Prophets holy Jewes of old Christ his Apostles were not of Romes fold Yet were all saved Greekes with sundry more Since them were and are sav'd without the whore Of Romes precincts whose whoredomes vices are Now Catholicke her faith grace none or rare She then had neede prevent her owne damnation Not others doubt her owne not our Salvation On Papists making Apocrypha Canonicall and Canonicall Scripture lesse than Apocryphall and their blasphemies against it and Popes power over it PApists against the joynt consent of all Fathers Apocrypha Canonicall Make and all Protestants revile condemne For not consenting in this point with them Meane time ô wonder that which both confesse To be true Scripture Canon they farre lesse Esteeme than what is meere Apocryphall And deeme no Scripture Text Canonicall Stiling Gods sacred booke a leaden sword A nose of waxe a dead letter or word A leaden Parchment Rule no Judge rule guide Of faith by which all doctrines must be try'd They write it hath its force authority Sense exposition from the Pope onely Who can may doth it change controule annuall Repeale dispence against it by his Bull. If this be true Rome no Canonicall Text grants but makes all meere Apocryphall And so unchurcheth yea quite overturnes Her self whilst she against Gods Word thus spurnes On which all Christian Churches built must fall If Scripture cease to be Canonicall O Rome recant thy fearefull blasphemie Against Gods Word which doth for vengeance cry Against thee and shall judge thee at the last And into Hell without repentance cast On the two Arch-Patriarchs of Popish Fryers S. Francis and S. Dominicke I Hope I may without offence recite What Papists of their great S. Francis write The father of their Fryers Minorites In Printed Bookes made by his favorites They write that he John Baptist did surpasse In foure respects For first John Baptist was But Christs fore-runner Francis as they say Both his fore-runner to prepare his way And standard-bearer too John received The Word of Penance but from Christ our head Francis from Christ and the Pope which is more John but the Bridegroomes friend was heretofore Francis was like the Bridegroome John on high Is but exalted to the Company Of Seraphins where Francis on the throne Whence Lucifer was cast downe sits alone They write that Francis in worth farre excels All the Apostles and that now he dwels In Heav'n in Christs owne bosome More That he Was here a Jesus typically yea A figurative Saviour who upon His body receiv'd in a Vision The selfe-same wounds that Christ did yea suffred The selfe-same paines and thereby renewed Christs passion in him for to save man-kinde Of which the Prophet David doth men minde Who saith Thou hast with glory and honor Him Crown'd and thou hast him also set o're The workes of thine owne hands of whom did write The Prophet thus Thou gavest him a light Unto the Gentiles whose day Abraham Saw and rejoyced for to see the same All meant of Christ alone Besides they write That what the Gospell saith of Christ of right May be sung of him All things unto me Are given of my Father whence we see The Scripture of him faith A Father I Will be to him and he againe shall my Son be both meant of Christ They adde that all The vertues of the Saints both great and small In the Old and New Testament doe rest Vnited and conjoyned in his brest That by his merits he deserv'd to be The Sonne of God and that Leo did see A roll descend from heav'n which rested on His head containing this Inscription This man is the grace of God conformable Wholly to Christ in all things the Example Of all perfection deified in The Glory of God the Father and now in The glory of the Saints united to God whereby he precedes and doth out-goe All living Creatures is made one and the Same spirit with God Nay they averre that he Deserves with God to be the Advocate Of the whoâ—e Militant Church on earth that Christs Passion is in him renu'd for the Salvation of all Mankind So as he By one Masse onely hath God pacifi'd For all the world This must not be deny'd They adde that all are saved certainely Who in S. Francis Order Rule shall dye For Francis prayed and obtain'd likewise From God that none who in his Order dyes Should dye an evill death which is far more Than Christ obtained from God heretofore For all who him professe That the same grace Descendeth on him who shall but embrace His Order of Religion as doth fall On him that is baptized Is this all No they say further the meere putting on Of Francis hood gives full remission Of sinnes and frees from their guilt punishment That the bare resolution and intent To take his Order though not put inure Is a new Baptisme doth pardon procure They teach that Christ hath but prayed but Francis Hath impetrated or obtained All this With sundry such like fearefull Blasphemies Appeares in the Booke of Conformities Presented to the Chapter Generall Of Cordiliers and there approv'd by all With this expresse clause We have carefully Searched perused examin'd throughly This booke and we have nothing in it found Worthy Correction all there is so sound That they it terme a Golden booke So prise They their S. Francis and these Blasphemies Which Gregory the ninth Pope Alexander The fift Nichlas the third a whoremaster Sent
unto all the faithfull charging all S. Francis wounds to credit and not call Them into doubt on paine of Heresie And Benedict the twelfth lest this grosse lye Should be forgotten did enjoyne all men Yearely to keepe that day as Holy when S. Francis these forg'd wounds receiv'd After The Hill Averna by Pope Alexander The fourth his Bull was tooke into the See Of Romes protection because these scar's he Thereon receiv'd which sundry deeme a ly And damne for a notorious Blasphemie Not to relate how Francis oft times preacht Vnto the very Birds who their neckes reacht Out to receive his Blessing and did stay Their singing whiles that he his Masse did say Or how his haire did suddenly cement A great new house from top to bottome rent And like to fall so that they could not get The haire out thence Or how his Cord but wet In water and that drunke did instantly Cure divers sicke men of their maladie I shall but one thing more of him relate Recorded as a truth past all debate To wit that at Assize in Italy About the yeare twelve hundred thirty three An Angell to S. Francis did appeare And told him that in Maries great Church there Cal'd Angels Jesus Christ the Virgin Mary With sundry Angels did for him tarry Where being come Christ Jesus to him spake Thus Francis for saving Soules one suite make For thou are sent to be a light unto The Gentiles Francis answered thereunto I crave that thou the Pardon of all sinne Wilt grant to every one who enters in To this Church and I likewise supplicate The Virgin Mary mankindes Advocate To ayde me in this suite then Jesus sayd Freer Francis that which thou of me hasâ—pray'd Is a great matter but thou art worthy Of greater things I doe accord to thy Request and grant it but yet goe to Rome Vnto the Pope my Vicar unto whom I have given power to binde and to unty In Earth and Heav'n and of him aske in my Behalfe this indulgence On which he goes To Pope Honorius and doth this disclose Demanding of him for these plenary Indulgence without offrings or money The Pope reply'd that this could not be done Because he that would gaine such full pardon Must merit it by putting helping hands To Peters Treasure and this suite withstands By this we see Popes can doe will deny Those suites which Christ hath granted formerly The Pope demanded next for how many Yeares he desired pardon His reply Was I not for yeares but for soules did crave Pardon and will no Bulls for this grace have Adding the Virgin should unto him be Insteed of paper Christ his Scribe and the Angels his witnesses The Pope at last This indulgence at his intreaty past That whosoever this Church visited Each first of August and therein entred During that whole dayes and nights space should gaine Perfect remission from the guilt and paine Of all his sinnes from baptisme till that day An easie rate to purge all sinnes away Now least S. Francis merits wounds and fame Should quite eclipse S. Dominickes great Name I shall from Antonine one of his Sect A Romish Saint him cleare from disrespect Who writes as much of Dominicke well nigh As others doe of Francis dignity Comparing him with Christ in such a sort Which makes Christ of him oft times to fall short For Christ writes he but three dead men in all Rays'd up when Dominickâ— within Romes wall Did raise up three and forty that were dead And drowned neere Tolouse he restored To Life Christ when immortall the doores shut Entred in to his sad Disciples but S. Dominicke which is far more whiles yet A mortall man into the Church did get At night the Gates fast shut least he should wake His Brethren Christ after his death thus spake All power in Heaven and Earth is given to me And this power to S. Dominicke writes he Was not communicated sparingly Whiles here 'ore all things in the Heavens high On Earth and underneath the Earth For he Had the blest Angels at his Service the Foure Elements did unto him obey The Devils trembled at his sight and they Vnable were to dis-obey him as He doth by Legends prove That ere he was Borne or brought forth into the world there were In Venice two Statues In Markes Church there The one of Paul as they use him to paint Over the which was this Inscription Saint Paul but under the Image feete was writ By this man we come unto Christ Neare it The other of S. Dominicke was plac'd In a poore preaching Fryers habit grac'd With this Motto S. Dominicke above But underfoote with By this man we move And goe more easie unto Christ For why The doctrine of St Paul writes Anthony And other Apostles did but onely lead To Faith and keeping of Gods Lawes we reade But Dominickes did teach men to obey Counsells which is the shorter easier way To goe to Christ Oh horrid blasphemy S. Dominicke thus to advance so high Above S. Paul all the Apostles and To make his Doctrines take the upper hand Of the Apostles as the shortest best Way unto Christ He addes yet to the rest That he was aptly named Dominike Because he was to Christ himselfe most like For Dominicke was that principally And by possession what absolutely And by authority Christ was marke ye His proofe For the Lord saith thus I am the Light of the world and the Church doth thus sing Of Dominick Thou art the Light Day-spring Of the world yea as the Prophets of old Of the Lord Christ bore witnesse and foretold In divers wayes So Prophet Zachary Of Dominicke and his Order saith I Have taken unto me two staves â—ne I Did call Beauty the other Cords Beauty Is the Sect of Saint Dominicke for the Beautifull habits of their Prelates we Behold the Cords are nought but Minor Fryers Girt with a Cord and thence cald Cordeliers A worthy Glosse on this Text thus they play With Sacred Scripture Furthermore they say Christ was borne on the bare earth but Mary For feare of cold did him swath presently And put into a Manger Dominicke Whiles yet an Infant oft times off did kicke His clothes and getting from his cratch was found By his Nurse lying naked on hare ground Detesting as it were all the delights Of the flesh Anthony yet farther writes That at our Lords birth there appear'd a starre Which guided the wise men who came from farre Vnto him which did intimate that the Whole world by him should then inlightned be So in the forehead of Dominicke when He was Baptiz'd his God-mother did 〈◊〉 A shining starre which signifi'd that he A new light come into the world should be He addes The prayer of Christ was heard alway When ere he would but yet when he did pray Within the Garden that the cup might passe Fâ—om him this suite of his denyed was Because he
doth conclude If so the damn'd in Hell a truer Church are Than Saints in heav'n since they are more by farre Then world flesh Devill whom most serve adore And Mahomet whose worshippers are more Than Christs or Gods shall truer better be Than Christ God Christians Rome thine errour see In this which thou must needs retract recall Because Christ saith his true Flocke is but small Thou add'st that Roman is a marke then all Those famous Churches to whom John James Paul Writ their Epistles and that Church from whom All other Churches are deriv'd Yea Rome Her selfe I meane Jerusalem were no True Churches since not Roman And if so The Scriptures erre who them true Churches terme Of God and Christ this Rome dares not affirme But if these were true though not Roman then Roman's no Note of the true Church to men At least in this age when Romes Church of due Is either no Church or corrupt untrue On Romes engrossing the name of the true Church of Christ to her selfe onely ROme boasts that She is Christs true Church only When as in Scripture none can her descry So much as once a Church stild unlesse she The Church of Babylon there called be And that by Peter when as sacred writ Doth other Churches oft so stile not it Why so I doubt not but to signifie Her future errors and Apostacie By which she should so far from true faith fall That none should her a true Church deeme or call But that she should become a Babylon Of Errours lewdnesse and confusion On Romes Religion turn'd to Policy VVHat Romes Religion now decay'd pray why T is chang'd to State wealth worldly policy But what 's Exchang'd for gaine is not decayd But much improv'd it cannot be gaine-sayd Profit and worldly honour comprise all Those points which Rome doth now religion call Substract these two and all Romes faith is gon Its Policy then not Religion Which Rome professeth if these will her save Her Machiavill chiefe place in heaven shall have And her Peresius who in policy Durst write and Print this fearefull blasphemy It is the Devills invention to permit The people to read Scripture no way fit For them to know may by meere policy Escape hell flames and mount above the skie On Popes right to interpret Scripture and their strange Glosses on sundry Texts to prove their Supremacy and the Lawfulnesse of deposing and killing Kings who disobey them MUst not the Pope interpret Scripture yea Good reason else a Pope he could not be No Text him makes Christs vicar Peter Pope His Glosse must helpe here else he had no hope Of being either that makes him these more No reason then he should this right give o're Popes claime it as their proper right and due To expound the Scriptures which none doe so true So well as they in all points specially In defence of their owne Supremacy And right to judge depose kill Kings here they Such comments make on Texts as will display Their learning wisedome and unerring power For instance they say that our Saviour Sayd unto Peter Feede my sheepe therefore The Popes Supreame head of Christs Church nay more They hence inferre that they may judge depose Kill Christian Kings of their Crownes dispose Feeding is killing now with Popes and they Good shepheards are when they their flockes spoyle slay Christ sayd to Peter lanch out from the shore Into the deepe and loose your Nets therefore The Pope is supreame head may Kings put downe And loose his Net to catch their Kingdomes Crowne I doubt S. Peter never had one thought Of catching such Fish when he lanch't his boate Christ sayd to Peter whatsoever thou Shalt bind or loose here upon Earth below Shall be bound loos'd in heav'n therefore Popes may Kings Excomunicate depose judge slay Nay loose those Subjects from their oathes which tye Them to obedience truth and Loyalty And bind Kings so that they shall vassals be To Popes and ne're once strive against Romes See I feare this kind of binding loosing fall Besides this text which meant them not at all Once the Disciples sayd to Christ Behold Here are two swords upon which Christ them told That is enough therefore both swords with all Soveraigne power as well temporall As spirituall doth appertaine of right Unto the Pope he may with both swords smite I thinke S. Peter did not then descry That these two swords did so great power imply As his successors have since in them found Who on the sword not word their Empire ground No wonder if they slay not Preach the Word They sticke not to the Text but to the Sword Christ saith All things in heaven and earth to me Are given of my Father therefore the Pope hath all power Crownes Kingdomes of meere right Belonging to him and by his owne might May dispossesse all Kings who them enjoy When he thinkes meete if they him disobey Yea hence they plead that the Keyes of heav'n hell And Purgatory wherein they Christ excell Belong to Popes who can redeeme release Men from hell Purgatory when they please Or send or keepe them there or let in men Or shut them out of Heav'n They gods are then I deeme this Text belongs to Christ onely Its error then it to Popes to apply Christ sayd to Peter Arise kill and eate That is such beasts fowles onely made for meate Which he saw in a trance from heav'n let downe In a great sheete Therefore Popes may uncrowne Depose kill Kings and Princes at their will If they refuse their mandates to fulfill Nay send them soule and body unto hâ—ll I feare the Pope expounds this text not well Sith there was no King man within the sheete Buâ— creeping things foules and beasts with fowre feâ—â—e If Popes from hence will kill Kings they must eate Their flesh likewise O'tis a royall meate Christ two Disciples sent and bad them loose An Asses colt and bring him can you choose But laugh at this rare glosse the Pope therefore Hath right to all mens goods both rich and poore Yea to Kings Crownes may them binde unty Depose free subjects from their Loyalty Oathes of Allegiance fealty even as Christs two Disciples did untie the Asse Popes are hard driven when they must repaire Unto this Asse to prop up Peters chaire Christ sayd if I be lift up from earth I Will draw all things unto me Popes hereby All Kingdomes Crownes things of right to them draw And claime them as their due by Christs own law But since Christ drawes al things to him on high Not to the Pope on Earth I must deny This Roman glosse till Popes can make it cleare That Christ speaks of them of Crowns not Soules In the beginning not beginnings God Created Heav'n and earth note here Popes odde here Glosse and deduction Therefore there 's but one Beginning
Above Gods Arke on high like Pulpits whence God did his will and answers still dispence On it no Shew bread Incense Sacrifice Stood or were offred therefore in no wise Can you make Altars Tables now to be Gods Mercy-seate Hence then your dotage see And if you will bow cringe to Mercy-Seates You must hence-forth to Pulpits doe these feates As once the Jewes did bow downe and adore Before the Pulpit if ought heretofore But you say Our Altars and Tables are Sanctum Sanctâ—rums Here you more declare Your brain-sicke Non-sence dotage then before There was but one most holy place no more In former times there must be millions now If you speake truth towards which to worship bow We must have now a new High-Priest to goe Into these Holyest places Yet no moe Than once each yeare and none but he must come Within your Chancels or your Altar-roome No Priest nor Laicke must once enter see Your Chancells Altars what becomes of yee And this your worship then you can no more Before your Altars bow kneele or adore Nor yet approach them there to celebrate Reade Second Service offer early late To light your Tapers all your Altar-play And court-ship now must vanish cleane away Fooles then recant and see how God confounds And overthrowes you quite with your owne grounds Learne now at last that this most Holy place Where to each yeare with blood the High-Priests grace Once entred and no more did typifie Our High-Priest Christs Ascension once onely Into the highest Heav'ns with his owne blood There to redeeme us for our endlesse good Thus saith the Text then all Sanctorums gone And vanisht are none left but heaven alone Towards it nought else you must still look turne pray And worship where Christ sits and Reignes alway See then the badnesse of your cause when all Your proofes on it and you so heavie fall What have you more to say The Iewes when they Of old did worship God or to him pray Turned their faces to the Temple-ward What then this puts you to it very hard If they thus towards the Temple pray'd then we Must towards the Altar pray bow bend the knee Had you said towards the Church it had bin better No Altar is once nam'd within the letter They looked towards the Temple not the Altar When as they pray'd In this you erre and faltar That you not towards the Church but Altar bow Pray looke herein you crosse the Text I trow But when did they thus pray in times of war Of Exile or when as removed farre Both from the Temple and its view but ye In times of peace not warre when you are free Not Exiles nor when out of Churches view But in the Church alone will have it due None can looke towards the Church place where they be You turne the Text to Non-sence falsitie Unlesse without the Church you pray as they For in it toward it you can never pray See then how you pervert the Text and make It senselesse vaine and false by your mistake They in their private prayers thus turn'd their face Towards the Temple when they sought for grace You not in private but in publicke bend Towards the Altar yea when as you send No prayers up â—nto God you bow and so Passe in out of the Church or by it goe See now your learned arguments from hence Yea Contradiction follie and non-sense The Jewes of old when remote from and out Of the Temples bounds sight did turne about Their face not bow towards it when as they pray'd Not towards the Altar or ought on it layd Therefore must ye if you their steps will trace Not in the Church but in each private place You pray now turne your face towards some Church to What Church I wot not which you never doe Not towards the Table Altar nor when ye Within the Churches Precincts praying be And onely turne your face that way not bow Towards your Altars as you practise now This is the onely sum and Consequence That you for Altar-worship can draw hence Which quite confounds it as shall yet more cleare By that which followes unto all appeare The Jewes did towards the Temple look and pray Because God promis'd there to fix alway His speciall presence and there to reside More than in any place on Earth beside Filling the Temple with his glory and His presence so that the Priests could not stand Nor stay therein to doe their Ministry But God by promise never yet did tye His speciall presence in such sort to any Church Altar Table much lesse unto many Now Extant nor from them immediately With his owne Mouth give answeres to their cry We have no reason than to turne our face To any Altar Table Church or Place On Earth when as we pray but still to move And lift our hearts hands eyes to heaven above Where God and Christ reside most and whence they Heare answere grant us all for which we pray Hence Christ and godly men most usually Did still lift up their Hearts hands Eyes on high Towards Heaven alone when as they prayd as all Or most doe now who on God truely call Besides they had a promise in Gods booke That if they should but towards the Temple looke And pray in warres or their Captivity When they to God in it could not draw nigh That he would heare their prayers and hence did they In times of Warre and Exile oft thus pray This promise was made to the Temple not The Altar Arke or Manna as some dote But you have no such promise in Gods booke That if you towards the Altar pray bow looke That he will heare you therefore you must stay Till God shall warrant you thus to bow pray This promise was made to the Jewes and ye Can scarce apply it till you Jewes shall be It was made onely to their Temple not Their Synagogues which ruin'd and forgot Long since this promise is quite gone with it You cannot it unto your Altars fit Nor to our Churches which succeed unto Their Synagogues not Temple all that you Can then extract from hence will be that all Must towards this ruin'd Temple pray bow fall Not towards the Altar strange Divinity At this day though by Jewes us'd anciently Adde that this promise runnes promiscuously If they should towards their owne Land and City First nam'd as well as towards the Temple pray That God would heare Hence Daniel thrice each day Towards Jerusalem not Temple pray'd In Babylon whilst he there exil'd staid Which City Temple being there out of view And kenning gives at least a checke to you Who bow not towards the Altar but in sight Thereof and out of its view stand upright Whereas the Jewes did towards these three adore Though out of sight and kenning heretofore Gods promise then not their view did
excite Them thus to pray nought makes you bow but sight Since then the text names praying towards al three Alike and that where men could not them see You may more fitly thence in ferre that all When they in publike private on God call Ought towards their Countries Cities turne their face Or towards Jury or the ruin'd place Where then Gods Temple stood than that they now Must towards the Altar Church or Temple bow This towards runnes conjunctively to Land City and House as they in order stand Not to the Altar whence conclude I may That they did never towards the Altar pray Bow looke for then no doubt the Text had knit The Altar to these three not past by it Which not once naming and prescribing how They should towards these three only pray all now May see that bowing towards the Altar then Was not once thought on nor in use with men Nay more this Chapter notes it to my hand That Solomon did not bow to but STAND Before the Altar on a Scaffold where His â—ands he spread forth towards heaven and there Kneeled downe upon his knees before all The Congregation present whence I shall Inferre that had he bow'd towards or unto The Altar doubtlesse the Text had said so But since it onely saith he stood before The Altar not that he did bow adore Towards it it is most cleare from hence that he To towards it did not bow nor bend the knee Nor did they then towards Altars turn their eyes But when on them they offered Sacrifice Or tooke some solemne Oath before them yet They then to bow to them did quite forget Standing before their Altars or close by Them but not bowing nere us'd anciently If you thus towards the Table looke when yee Thereat receive the Elements to see Whilst they are consecrating I consent Thereto but not when there 's no Sacrament In fine we read When Solomon had ended His Prayer and the fire which from God descended Consum'd the Sacrifice and Gods glory Quite fill'd the house that all who then stood by And saw this fight bow'd themselves with their face Vnto the ground not Altar in that place And worshipt and prais'd God saying For he Is good for his Mercies e're-lasting be Had they towards Temple Altar worshipped Or bow'd themselves we shold no doubt have read It in the Text whose silence in this kind Proves that they to towards neither thus inclin'd But simply bow'd to before God alone By this Text then your cause is lost and gone Put off thy shooes from off thy feet for why The ground whereon thou standest is holy Spoken to Moses Joshua of old Urg'd next for Altar-bowing will not hold No Altar Bowing is here nam'd if you These speciall Texts meane strictly to pursue You must your shooes put off and barefoot goe Into the Church Church-yard no shooes weare so As some fond Persons did of old led by These very Texts which you more misapply And wrest then they Who got the brand â—nd name Of Heretiques for practising the same In going barefoot If you these Texts straine To prove your Altar-worship sure your braine Is farre more crazy and your practise more Crosse to these Texts than their was heretofore For what sense reason can in this be found Twâ— their shooes once put off in holy ground By Gods expresse command therefore all men Must bow downe towards or to th' Altar when They it approach and when they come or goe Into or from the Church though they have no Command or patterne so to doe Surely This is pure nonsence if not Heresy Your Altars Tables are stone wood not ground No worship then of these can here be found But of the Church-yard Churches soyle which you Stile Holy ground if worship hence be due To ought it is to the Church-ground onely Not Table Altar See now your folly In quoting Texts to prove which overthrow Your cause and your nonsence to all men show Adde that the shooes are here injoyn'd to be Put off the feet the lowest part not the Hat â—â—lled off head bowed downe no art Can from the lowest to the highest part Conclude ought that is solid here your feet And heads without sense reason strangely meet You may doe well then these Texts to put off Which will expose you and your cause to scoffe That other Text some urge Keepe thy foote when Thou go'st unto the House of God is cleanâ— Besides the purpose To presse bowing thence To Altars Tables is to speake nonsense When men goe to Gods house they must their feet Keepe with all care therefore they must there greet And bow downe to the Altar is a bad A senselesse sequell fit for none but mad Or crazy pates No Altar bowing are Nam'd in this Text whose scope is to declare That men when they approach Gods house to pray Must watch their feet affections and that they Must shun vaine thoughts rash fond loquacity Their senses then are lost who now apply This Text their Altar-worship to maintaine From whence they can nought to this purpose straine The cause is bad which such extravagant And far-fetcht proofes it to defend doth want Which none but those who are past grace or shame Or voyd of wit would for this purpose name But yet we read the Elders fell before Him who sate on the Throne and did adore Casting their Crownes before the Throne thus we Before the Altar must fall bow the knee Well argued learned Sir have you a Crowne Are you an Elder then you may fall downe If not forbeare since there you read of none That prostrate fell but twenty foure alone Elders by Office when as thousands stood Round by them yet fell not your proofe's not good But yet not here on Earth but Heaven they fell This then concernes not those who on earth dwel But did they bow like you no their prostration Was farre unlike your new-found adoration They when they fell downe sang a song of praise Vnto the Lambe you ne'r then sing such Layes They when they fell had Harpes Viols made of Gold All full of Odours you bowing none such hold They prostrate fell not going in or out Of any Church or passing to about Or from the Altar as you now their fact Is then no warrant for what you now act They fell before him who sate on the Throne Within their view Doe you so no not one You see not Christ nor to him bow and fall But to the Altar not Christs Throne at all There is no Altar Table in the Text. You may goe whistle then what say you next Though Scripture faile yet we have reasons left I feare you 'l be at last of both bereft He who wants Scripture hardly will find reason For Sacred things as you shall see in season Altars and Tables are Christs royall Throne Whereon
he sits within the Church each one Must therefore bow before and to them I Your ground and sequell both at once deny Christs Throne is in Heav'n not on earth t is plaine By Creed and Scripture there he doth remaine Sitting at Gods right hand His Thrones I feare On earth are now cast downe But yet to cleare This further if they be Christs Throne it s either Of his divine or humane nature neither Of these they be Of his humanity Say you its false that onely is on high Christs humane body is in Heaven alone Fixt in one place cannot be but in one But if each Altar Table be his Chaire Wherein he sits it must be every where Upon these Thrones and he must have as many Bodies as Thrones he is not then in any Of all your Thrones he ne'r yet once sat there They are not his but your Thrones then I feare But yet Christ's present in the Sacrament By grace in person I cannot assent So is he present in each Ordinance This will not then your cause one haire advance But he 's most present in these Elements More then in other Rites Some mens consents You have in this not mine untill you say And prove it too I shall it still gain-say That is soone done This is my Body is A proofe which cannot be gainsaid in this More grace is present with more reverence due Vnto Christs body then word What say you A learned proofe What Body of Christ I pray Is sacred Bread this will the truth display If Naturall that 's in Heaven bread's not it It s but Christs Body figurative or it Doth rather onely shew and typifie The breaking of Christs body to the eye True what then makes bread Christs Body I say The words of Consecration marke I pray If then Christs word doth make the bread his body Agreed by all confirm'd by Sacred story Then it s more worthy than the bread or wine You must to it then not to them incline That which gives being honour to another Is greater Nobler if ought than the tother The word gives being to the Sacrament It s greater Nobler then can you dissent But bread is cal'd Christs Body So each Saint And Church is stil'd your reason then is faint And quite casheer'd each Saint is better then Christs breaden-Body made by and for men And for their Service therefore they are better For this ther 's Text store for you not one letter Besides Christs humane Nature is the same With ours Bread is his Body but in name Not truth Christ lives and dwels continually Within his Saints by Grace and Spiritually He dwels not so within the bread if then You bow to ought it must be godly men These are Christs Body Members Temples Bone Flesh and with Christ himselfe by Grace made one If he have any Throne on earth it s they Not Altars where he dwels lives Reignes alway If then you will bow to before Christs Throne It must be to before his Saints alone But to the Word againe Christs Deity Is cal'd the Word and is exprest thereby The Bread is but his Body tearm'd that 's best Of both whereby his God-head is exprest Besides the Word begets the Sacrament Doth but confirme Faith Grace Now all consent That what gives Life excels what serves onely But to confirme one 's simply necessary To save convert the other 's but supply Our grace to strengthen seale and ratify Men may be saved by the Word alone Without Christs breaden Body but not one By it without the Word which makes it be A Sacrament as you before may see Now what is able to save men alone Excels that which alone serves to save none Yet more Gods Word is Christians daily food In publicke private tother 's not so good Because more rare lesse common not for all The Common'st good the best men alwayes call The Word then is of both most excellent In these respects you cannot dis-assent But Christ's more present in the Sacred bread Than in the word by which on soules are fed Some hold so I confesse in this sense true It more presents Christs Passion to our view Than the meere Word without it but to say His grace and presence are more there I may Deny with safety they co-operate As much in all nay more in most mens state With his blest word than with the Eucharist Sith it requires a greater power from Christ A greater presence of him and farre more Strength to raise up dead men and them restore From death to life then to corroborate A living Christian in a gracious state Now 't is the Word alone not Sacrament Which quickens dead men as Divines consent Whence it is stil'd the word of Life Faith Grace Salvation bread milke food in every place Of Sacred writ Christ promiseth to be Still present with it to the end nay he His Spirit joynes therewith makes it the maine Chiefe businesse of himselfe Apostles traine To preach the Word this is their speciall charge Most pressed Acted as we read at large In Scripture where we finde but thin and rare Speech of Christs Supper Whose most speciall care Was for the frequent Preaâ—hing day and night Of his sweet word oft term'd his power and might Vnto Salvation All which will declare That Christs grace spirit presence alwayes are As much concurring with his Word yea more Than with his Supper Have you ought in store Yet yea Christ's more present i' th Sacrament Under the Bread Wine outward Element Then in the Word It 's held so without ground But if discust will prove an empty sound Marke what I say Christs body spirit grace Have no inherent reall presence place Within the bread or Wine themselves for then Both wicked faithlesse good and faithfull men Should them receive alike inclusively Within the Sacred signes which we deny But is not Christ within them yes in signe And Sacramentall wise not grace divine It s not the signes nor Ministers that give The true bread Christ to men whereby they live But Christ doth give himselfe there unto all Worthy Receivers in a spirituall Yet reall manner not by descending From Heaven above but by the secret sending Downe of his Spirit which doth comprehend Them and their Faith Hearts soules cause to ascend To heaven to him and there on him to feed By faith as their mouthes feed here on the bread It is mens Faith then not the Element That makes Christ present in the Sacrament As that is greater lesse so they more feed Or lesse on Christ in Heaven not in the bread Which ill men take but not Christ or his grace Therein for want of Faith this quels your case For if Christs presence spirit grace
be not Included in the signes as now you wot And he be present onely in the heart Not mouth of each beleever then no part Of his grace body presence placed are Upon your Altars Tables as their chaire Or throne where if he were it s not in State As Lord and King but onely as our meat Not in a state of glory but as bread In basest state wherewith our â—â—iles are fed How can Lords-Tables theâ—â— be stil'd his Throne When as he sits not but 〈◊〉 stands thereon As food alone who 〈◊〉 yet heard or read Of Thrones or chaâ—â—s prepar'd for meate drinke bread It is meere nonsence thus to call Lords-Tables Or Altars Christs Thrones here your words prove fables The Faith Arke Table are but his footstooles To all these Christs Thrones is to play the fooles Therefore the reasons why you thus adore And bow to Altars are quite out of doore Christ sits not on your Altars Tables he Is risen gone hence up to Heaven there ye Must looke to for him not on earth below You must to Heaven then onely looke and bow Hence doth the Church-booke at the Sacrament Exhort all to lift up their hearts whole bent Vnto the Lord on high without one word Of looking bowing to the Altar Board Christs is not there he sits in Heaven above There must your eyes thoughts hearts be there your love If you presume he sits upon the Table You make the Scripture Church-book but a fable Besides you doe not take the Sacrament From off Lords-Tables whence men now are pent And bard with railes for feare they should draw neere Unto them there to eate Christs sacred cheare What they receive is from the Priests hands at The railes why should they then bow cringe to that From whence they nought receive they must adore The Priests hands railes not Tables Altars more From them not these they take the Elements They then doe best deserve these Complements But grant you what you would that Christs body As Papists hold doth on your Altars lie And that this is the cause why you adore To towards Altars I desire no more But this your plaine confession to descry Your folly falsehood and Idolatry You say you bow to God alone but lye This reason proves it is to Christs body There present as you hold which is not God But man your reason is become your rod For to adore Christs body or the bread Which shews his Manhood onely not God-head Or to adore God or Christs Deity Meerely because of his humanity As you doe here at best is certainely Will-worship Error and Idolatry Since Christs body a creature is and none Ought to be worshipped but God alone And that still for himselfe where you adore God for Christs Manhood or it and no more This all condemne as grosse Idolatry In Papists who adore Christs bread-body As God Almighty and bow downe before Their Altars onely it for to adore Not them there present in the pix alway You are their Apes say doe the same as they Nay worse in that you to the Altar bend When Christ is not there this for shame amend If Christ his presence be the cause wherefore You to before the Altar thus adore You ought to doe it onely when and where He present is thereon not when not there But you to your Altars bow commonly When as no sacred Elements there lye And Christ's not on them so that you adore The Altars Tables onely and no more Yea but though Christ be not there present then Yet he 's sometimes there therefore as most men At Court doe use to bow to chaires of state Because that Kings in them sometimes have sate Though absent when they bow so we likewise Bow when there are no signes before our eyes Well said I now see whence your conges came It was from Court from whence you learnt the same But not from Gods Court but the Kings so then It is a worship not from God but men Yea it s no more but a Court complement To court not serve God then is your intent I doubt you meane to turne meere Courtiers now And therefore practise thus to Congie bow Unto the Altar Table that thereby You may be perfect in Court ceremony Against you resort thither for to finde Or seeke preferment now I know your minde Those who would rise high must first stoope and bow I feele your pulses and your tempers know But pray you shew me where God ever sent Men to the Court to learne to complement With him in his owne Temple or that he With Courtly complements will served be Which all deeme fained grosse hypocrisie Take heed you prove not hypocrites thereby But say that some to chaires of State thus bow When Kings are absent wisemen doubtlesse know That this is nothing but Court adulation Such then must be your Courtly adoration It is a custome true yet voyd of reason Which some omit and yet commit no treason Should men adore each place where Kings have set They must their senses or themselves forget Yea thus to congie when the Kings are gone Is but to mocke the Kings and grace their Throne It is meere folly frenzie too I feare To now to chaires because Kings once sate there But be this as it may no chaire of State Is bow'd to but that wherein Kings once sate In person not in picture onely True Hence see your sottish folly then must you Bow to no Altars Tables henceforth Why Because Christ nere sate on them really In person but in figure picture ye By this your instance quite confounded be It s just with God mens reason to confound When they make Reason not his Word their ground But grant you further that Christ's present in The sacred bread and wine yet still you spin A greater thread of solly and insnare Your selves more fast as I shall next declare For first no Tables Altars touch containe Immediately the sacred bread and wine But onely hold the vessels Paten Cup As Tables doe our dishes when we sup Which the bread wine containe in them alone They therefore if ought are Christs chaire and Throne Wherein he sits Altars but their footestooles Or Christs at least why play you then the fooles To bow to Altars Tables as Christs Throne Not Cup or Paten where he sits alone All Altars Tables are but stone or wood These vessels silver gold not neere so good As these for matter substance and in end They Tables Altars in worth farre transcend Made purposely these vessels to sustaine Which the blest bread and wine in them containe Therefore more worthy Congies and respect Why bow you then to those yet these neglect If there be any reason to encline To ought it s to these vessels the bread wine Yet see more folly you bow to the Table When these are in your hands count these a fable And Christ