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
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
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
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
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
drinking The Cup Much lesse the plea of differing The Clergie from the publike Laity For since Christ for both equally did dye And shed his blood yea the Cup to both give Aâ—ike none must them of this right deprive T is more than devillish pride for to deny Laickes the Cup to rayse Priests dignity And to subvert Christs very Sacrament Which bread alone cannot well represent Yea hurt mens soules to Mount Masse-Priests on high And them advance above the Laity To close up all Romes Pope Gelasius In his unerring chaire determin'd thus In this same case long since when some onely Would take the Sacred bread and then deny The sacred Cup to drinke because they were Perswaded wine was ill and did forbeare It onely from this superstition That Priests such people with great caution Should cause to take both Elements intire Or drive them from both If you now desire His reason marke it well Because that one And the same very Sacrament alone Can no way possibly divided be Without GREAT SACRILEDGE In which Decree Rome these particulars well worthy note May see defin'd against her Constans vote First that lay people in the Eucharist Must drinke the Cup still as well as the Priest Next that the Manichees did first invent The halfe Communion and halfe Sacrament Because they thought wine in it selfe to be Unlawfull Thirdly that by this Decree Mens false perswasion in their conscience That wine is simply ill must not dispence With nor exempt them from the sacred Cup But they must drinke it here or else not Sup With Christ at all nor taste his bread and body Whence I against Romes Church shall pleade strongly That if those who thought wine in conscience Unlawfull must yet drinke it in plaine sense Within the Cup not bread at Sacrament Or else be from the bread and Church out-pent And quite secluded Then much more must they Who deeme Wine lawfull not be kept away From the Lords Cup but drinke it punctually Nay be for'st to receive it constantly If they refuse it and by this decree Eating to be no drinking all may see Next that Popes Prelates Masse-Priests must compell All to drinke of Christs Cup or else repell Them from the Sacred bread But Romes Clergie Popes Prelates Priests dâ—e now quite contrary Compelling Laymen to eate bread alone Vsually suffring not so much as one Of them to drinke the Sacred Cup nay the Councells of Constans and Trent Thus decree That if any Priest shall exhort Laymen To take the Sacrament in both kinds then For this offence or if he admit any Thus to receive he shall be presently Excommunicated and if that he Perssist herein he shall condemned be And censur'd as an Hereticke yea Lay Men who shall be so bold as once to say As this Pope doth that it is SACRILEDGE Vnlawfull or erronious to abridge Them of the Cup shall for this cause onely Be persecuted punisht grievously As Heretickes O strange prodigious Decrees quite crosse to Pope Gelasius Fiftly that those who eate the Host onely Drinke not Christs blood inclos'd in his body Nor take they the whole Sacrament but it Divide in halfe and into peeces split Which Constans Trent Councels both deny Belike they love truth Popes to contrary Sixthly that not one element alone But both together taken by each one Christs bloody death compleately represent And make up one intire sweete Sacrament In fine that none can sever or divide The bread and Wine or put the Cup aside Taking the bread alone or give it to Lay men without the Cup as Priests now doe Without GREAT SACRILEDGE And if that they Who thinke wine ill in point of conscience may Nor here the Sacred wine refuse to drink Without great Sacriledge then all must thinke Those Sacrilegious in the top degree Who deeme wine lawfull and will drinke it free In Tavernes and all places else but here In Christs owne Supper it forbid forbeare These seven conclusions Pope Gelasius Hath in his chaire decreed of old for us In his Decrees which Rome cannot gainesay Since part of her owne Canon Law this day Now tell me Rome did this Pope erre if so Then Popes may erre in chaire like him If no Then thou and thy late Popes Masse-Priests Councill Of Constans Trent err'd grosly and erre still Yea they commit great Sacriledge each day In taking keeping Christs Cup blood away From Laymen contrary to Christs command And this Decree which they doe much withstand O Rome now see thy great impiety Grand Sacriledge theft grosse iniquity In robbing Laickes of Christ Cup Wine Blood Which be bequeath'd them for their endlesse good And making them thinke This is my Body Pronounced by the Priest doth really The bread into Christs body change when they Recited in the Masse but to display What Christ once did and sayd of old when he Ordain'd the Sacrament at most can be But a recitall of an History And of no more force to make Christs body When uttered in the Masse than when they read In the Gospels themselves since t is granted By and knowne unto all that the reading Of any story doth change make nothing Anew at all The reading the story Of the Creation Christs Nativity Death resurrection Miracles effects No new Creation of the world reflects The old not makes a new Nativity Death Resurrection of Christ really Therefore this is my body spoken by The Priest not Christ himselfe rehearsively Can worke no reall change of bread into Christs body And if bread be chang'd 't is to The Priests owne body who saith this is my Body not Christs who being Christ onely In represent when he doth consecrate And use these words which now to him relate The bread can be Christs body onely as The Priest is Christ himselfe when he saith Masse And that is not in truth but represent Rome cannot from this cleare truth dis-assent On and against Popish and Superstitious Bowing to Altars and rayling in the Lord Tables Altarwise NO Patriarches Prophets Saints for ought we finde In Sacred writ once bowed or Inclin'd To or before their Altars though built by Command from God and did Christ typifie Altars of old and Sacrifices too Did represent Christ as Bread Lords Boords doe Yea they on Altars ate the selfe-same meate Christ in their Sacrifice as we now eate Yet none did then to towards Altars bow Why then must we bow congie to them now Or Tables or the Sacred Element Which Christ no more than theirs did represent They had the self-same ground to bow as you Yet did it not nor ever thought it due As you doe now Either you Erre or they Judge whether is more like to goe astray Why doe ye then since Altars Overthrow By Christs death to before them cringe or bow Are they now growne more Sacred then before By mens Erections that you them adore If they had no
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