within them as you hold And here You are most grosse Idolaters I feare For when you hold these Christ in your hand You bow to Altars whereon neither stand Did you thus bow to Christ as you pretend You would not to your naked Altars bend When he is in your hands contained in These vessels here you faulter erre and sin As you doe likewise when you bow adore Towards the Altar Tables just before You goe to consecrate the Sacrament Ere Christ's there present in the Element You should me thinkes not bow but stay till he By consecration should there present be Yet one bout more the bread and wine you say Are or containe Christs body blood and they Are better greater than Gods sacred word Why doe you then bow to the Altar Board Not to the Bread Wine Christ nay them neglect When in your hands to turne bow with respect Unto meere naked Tables Altars sure Your wits are lost and Christ will not endure To see a stone or planke ador'd whilst he Then in your hands must not thus worshipt be By this all know it is a truth no fable That you adore not Christ thus but the Table Or Altar else you would not to them bow Whilst you hold Christ within your hands Then now At last discerne your folly and pretend No more you worship Christ you him offend And since nought in the Sacrament presents Christ to us but the Sacred Elements You must your Altar-worship quite give o're And nought but them if ought henceforth adore And yet the signes are not so venerable As is each Saints heart wherein Christ doth dwell In farre more lively reall manner then In bread wine Altars made for holy men Christs reall presence is in these alone They are his members body flesh bone one In and with him call'd Christ if you adore Christ where he dwels most you must bow before To towards these his living Temples where He still resides this you 'le not doe I feare But rather bow to senselesse Altars stones Then to the dearest of Christs holy ones The common objects of your disrespect Take heed you be not one day for it checkt If this displease to give you some content Me thinkes your Priests by office reverent Who hallow hold take give the sacred bread And wine to all should be more worshipped Then your bare Altars sith they represent Christs person who blest gave this Sacrament At first are Altars senselesse wood or stone More sacred worthy then Priests who alone Neglected are not bow'd to then by you Doubtlesse if bowing be to either due It is to Priests your name or if you will To Ministers who there act and fulfill Christs Office who more present then resides In their hands persons then in ought besides More than in Paten Chalice Altar yet These worthy persons now too oft forget Their honour office Christ whom they present And whilst they Paten Cup blest Element Hold in their hands like senselesse stocks or stones They unto Altars turne and bow their bones Whereas if Altars Tables had but sence Life they would bow and doe them reverence For shame then be not stocks or fooles henceforth But know your selves your office place state worth And no more cracke your braines to justifie Gestures that strip you of your dignity And senses both at once as you must see And now confesse unlesse you senselesse be Where Christ's more truely present on the Altar Then in the Priests the Priests deserve an halter And I shall deeme that man a stocke or stone Who bowes to Altars le ts the Priests alone O Priests consider well of what I say And then in this you will not say me nay But if you doe and Altars still adore I le not spend breath to plead a Priests cause more But ere we part once more to Church wee 'l tend Why doe you not to Font Pue Pulpit bend As well as Altars Tables since in these Christ is more present in his Ordinances Then on these in most Churches places where Baptisme Lords Supper Sermons frequent are In these each weeke day Christ is constantly Present on Altars Tables quarterly Or monethly at the most he then resides More in the Pulpit Font than ought besides You hold that Baptisme yea and Gods word too Are simply needfull men to save but so Is not the Eucharist as all agree They then more usefull worthy needs must be These two save men alone but t'other not The greatest reverence then you should allot To Pulpits Fonts whence these dispensed are Than to the Altars where Christ is more rare But let these passe you cannot this deny That Bibles farre surpasse in dignity Fonts Altars Tables Churches Pulpits all Which without Gods word to the ground wil fal This is their sole foundation if it fade All else without it is nought but meere shade Both Table Pulpit Church Font Sacrament Of all these then Gods word 's most excellent In it Gods Spirit Christ grace more reside Then in all places of the Church beside If then you will adore bow cringe at all You must unto before Church-Bibles fall Your Altar-bowings while you these neglect With God and good men will finde no respect In fine Christ's promise is where two or three In his name meete together he will be In midst of them yea Scripture saith alway That God amidst his Church house folke doth stay As he dwels lives most in mens middle part And center not head foot but in their heart Whence Altars in the midst of Church did stand As hearts in midst of men doe writes Durand To say then that Christ sits upon the Table As you now place it is no doubt a Fable For it stands not in midst of Church Quire but Against the Chancels East-wall there up shut Close prisoner with a new raile remote from The Congregation which now must not come Nor have seats neare it it 's a place too high And sacred for Lay people to come nigh If then God Christ midst Church and people be As by forequoted Scriptures you may see Your Tables Altars which now stand alone Far from the Churches midst are not their Throne If you will have them grac'd with their presence You must remove them to the midst from thence Where they are present else they will still set Besides these Thrones whose due place you forget But ancient Christians pray'd lookt towards the East Because the Altar was so plac'd at least In most old Churches this is Heylins Fable To justifie the placing of the Table Against the East end of the Chancell wall Though he no Altars Tables findes in all Antiquity so seated when as they In midst of Church or Quire were plac'd alway Hence Quires were so stil'd because men did stand About the Altar round like a Crowne and Did there sing praises as writes Isidore Rabanus Maurus others
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
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
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