And therefore sends all from his Supper dry Except Masse-Priests who drinke the wine onely To Christs dishonour his guests discontents Who neither love dry feasts nor Sacraments When Lords allow wine for all guests to drinke All will those lewde presumptuous Servants think Who dare eclipse their liberality And send their guests away from Supper dry Thus Rome deales with her Lord Christs guests I feare She will one day for this affront pay deare If any urge That Moses anciently In cases of Divorce did really Dispence with Gods owne Law Therefore Popes may The Sacred Cup from Lay-men take away I rejoyne Moses did not this thing by His owne meere power and Authority But by expresse Command from God which we In sundry Texts upon record yet see But Popes have no command from Christ to take Away the Cup see then their grosse mistake And absur'd argument Moses say they By Gods Command did let men put away Their wives in certaine cases contrary To the first law of Marriage formerly Enacted therefore Popes without command From Christ by their owne might may countermand Christs Institutions and quite take away His Cup from people who are meerely Lay. A grosse inconsequent But if that I Grant Moses by his owne authority Did this which is not true yet Popes must next Prove their power as great as his from some Text And that this cause of divorce arbitrary At mens free choyce and practised onely By few is just the same with Popes taking The Cup by force from all Lay-men which thing Sith they can no wayes prove they must confesse Their wicked error theft and it redresse But Romes Popes here object this precept was Given to Priests alone who in the Masse Still drinke the Cup not unto Lay-men I To this evasion shall first thus reply That if Drinke ye ALL of it were spoke to Th' Apostles onely as Priests not Lay so Likewise must Take eate this is my body Be spoken to and meant of Priests onely Since both were spoke to the same men at the Same time and this word All we clearely see Omitted in the Breads delivery And exprest in this of the Cup onely Will this enforce which if true then you may As well the Bread as Cup now take away From all Lay-men and so deprive them quite Of the Lords Supper Bread Wine Priests sole right Lay-men have right to both kinds else to nether Rome must then keepe back or give both together But was it spoke to Priests onely why then Doth Rome deny as well as to Lay-men The Cup to Priests who doe not consecrate And by Trents Acts leave them in Lay-mens state Christ onely hallow'd by consent of all The bread and wine at first and did not call Any of his Disciples to assist Him in the consecration yet then Christ Sayd to them Drinke ye all of this and they All dranke thereof as in Marke read you may It s then against Christs precept practise to Deny the Cup to such Priests as you doe Or unto any who communicate Since Christ words to all such alike relate But how knowes Rome that at this Sacrament When first ordain'd none but Priests were present The Twelve were present but than they onely Were there no Text doth prove infallibly But grant it true they did not receive then As Priests Apostles but as Christian men And members of Christs body Church which they There represented else no Priests nor Lay Men any ground had to receive the bread Or wine at all â—â—th Christs words related Onely to the Apostles then present To whom he spake and gave the Sacrament Since therefore they first received bread and wine In this sense onely as all grant define Then all Lay men have as good Title right Unto the Cup as any Jesuite Pope Priest or Prelate Nor can Rome say they Receive them as they were Priests but as Lay. For Rome resolved hath in Trents Councill That the Apostles were not made Priests till After the consecration and the bread No sacred Cup to them delivered And that by vertue of these words Doe this In remembrance of me which they say is The ground and forme of her new Sacrament Of Orders Priesthood Then by Romes assent Not being Priests till these words uttered They were Laymen whom they first receiv'd The Bread Wine since Paul addes Christ sayd This doe In my remembrance after the Cup too Which clause if it makes Masse-priests all shall be Created such Priests who receive which she Cannot gaine say since all men equally Must take the bread and wine in memory Of Christ and DOE THIS in as ample wise As any Masse-priests whence this will arise That all receivers are Priests and therefore None must be kept from the cup any more Adde Paul Câ—rists words applyeth equally To all Receivers Priests or Laity And makes the Cup as common unto all As is the bread Hence he is generall Of the faithfull Jewes writes that they did eate ALL as we doe the same spirituall meate And did ALL DRINKE the SAME spirituall drink For they dranke of the Rocke Christ If you think This proofe not full enough he writes to all The Church of Corinth Saints in generall Ye cannot drinke the Cup of the Lord and The Cup of Divils which can never stand Together ye cannot partakers be Of the Lords Table and partake of the Table of Devils In which notable Text the Cup is twice plac'd before the Table And sacred bread and eke appropriated To all the faithfull as well as the bread He addes for as oft as ye this bread eate And drinke this Cup ye the Lords death repeate And shew forth till be come wherefore O thinke Of this who ere shall eate this bread and DRINKE THIS CVP of the Lord but unworthily Shall be guilty of the blood and body Of Christ But let a man well examine Himselfe and so eate of that bread divine AND DRINKE of that Cup for he that eateth AND DRINKES unworthily eates AND DRINKETH Daâ—â—ation to himselfe Christ by S. Paul Declares the Cup as common unto all As is the bread That Laymen must it drinke As well as Priests whence he the bread doth linke Five times together with the Cup. Cup Bread Eate Drinke are still conjoyn'd not severed All must them both receive or both forbeare What Christ conjoynes none must asunder teare All Lay men must eate drinke as well as Priests Else they prove Rebles and meere Antichrists Yea barre themselves both from the life of grace And glory too witnesse that noted place In John Except ye eate the flesh AND DRINKE The blood of the Sonne of Man which Priests thinke Meant onely of the Sacrament though then Not instituted nor made knowne to men You have no life in you Whoso eateth My flesh AND my blood by true faith DRINKETH Hath life eternall and at the last day I
will raise him up for my flesh I say Is meate indeede and my blood drinke indeed Which crosse conversion stands Rome in no steed But damnes that Transubstantiation Which she endeavours to erect hereon He that eateth my flesh AND DRINKETH my Blood dwels in me and I in him onely Spiritually not corporally Here Christs flesh and blood eating drinking appeare Foure severall times combined and drinking Christs blood is thrice made a most needfull thing To gaine eternall life Nor can Rome cry That this was spoken unto Priests onely For 't was spoke to the people as is cleare By expresse words and Christs whole discourse here Besides it differs eating from drinking Oft times as a distinct and diverse thing And make both equally needfull Therefore Rome to Lay-men the Cup must now restore Else she will rob them of life eternall Of Christs blood and to Hell fire damne them all To shunne this Rocke Rome saith that Lay-men Drinke Christs blood in eating the dry Host I thinke None but meere sots devoyd of reason sense Will be deluded with this grosse non-sense Is any man so simple once to thinke That he Wine Cyder Beere doth truely drinke In eating dry Grapes Apples Barly Meate Or that he drinkes swines blood when he doth eate Blacke puddings and so needes not for drinke call Because he drinkes Wine Cyder Beere in all Reasons Bread Apples meates he eates Truely I ne're yet heard nor read in History Of any so besotted as to thinke That in bare eating he did truely drinke Wine Beare included in dry bread onely And eate drink both in one for company Should Priests tell Children fooles than how much more Wisemen when they eate bread dry meates good store And then call for wine beare that they neede none Because they truely drinke Wine Beere alone In eating bread or dry meates they would cry Forthwith they did but them mocke cheat belye And give no credit to their words at all But them meere Lyers and impostors call Should Priests in this sort onely drinke at Table They would this shift damne as a senselesse Fable Why are lay Papists then such blockes to thinke Their Priests speake truth in saying that they drinke Christs Cup blood truely in eating dry bread No doubt their wits are lost their senses fled Should they tell Priests or Priests tell them when as They feast at home in private not at Masse That they drinke wine in eating of their bread Neither by either would be credited How then can they beleeve they drinke truely Christs Cup Blood when they eate the bread onely All know that eating is not drinking they In Scripture Authors speech use are alway Distinct things and still put as opposite One to another How then dares Rome write Or Pope decree such Nonsense that eating Is drinking drinking eating both one thing When each man child foole knows the contrary And may here justly say they erre and lye Are they the same why then did Christ say Eate And drinke yea both of them so oft repeate As different things why doe Priests both eate drinke And as to them eating no drinking thinke If Lay-men drinke in eating not Priests then They can doe more than Popes Priests Clergie-men If Priests in eating drinke as well as they The Cup must then from Priests be tooke away Lest they drinke twice for once nay eate twice too In drinking wherein Rome holds her Priests doe Eate Christs body conjoyn'd unseprably Vnto his blood and by concomitancy Is eate in drinking But if neither drinke In truth in eating bread why doth Rome thinke She doth it against Scripture reason sense Christs expresse verdict and experience Men alwayes chew the things they eate and they Hard solid dense not liquid things alway The Objects of eating are sayd to eate They swallow when they drinke not chew not meate Bread solid things but liquors drinkes onely The objects which men still drinke properly Men take what they eate with hand knife spone sup Quaffe what they drinke out of some pot glasse Cup. It is a contradiction then to thinke Say he that eates the bread doth truely drinke The Cup thereby O Papists now espie Renounce Romes monstrous Nonsense Foolery Christ bids all eate and drinke still distinctly Not both in one and that successively First eate the bread next drinke the Cup that he At first ordained and them gave thus the Apostles still tooke them successively In former times but those who drinke onely In eating of the bread doe both together In one act moment and doe not them sever Christ bids men drinke not eate his blood but they Who take it in the Host it eate alway Not drinke at all as men doe onely eate Blood in blacke puddings fowles or strangled meate Wherein blood is contain'd Nay he bids all Here not drinke of his blood in generall But specially to drinke it in the Cup And wine Now those who onely drinke it up Within the bread and neither Cup wine take Transgresse Christs precept and his forme forsake The Bread is not the Cup wine Christs body Is not his blood these differ really One from another then those who onely The Body Bread eate cannot possibly Be sayd to drinke the Cup Wine blood thereby This to evade Romes Doctors will reply That Christs body under the forme of bread Containes his blood and is accompaned Still with it Therefore those who eate the one Doe drinke the other in it not alone But Christ himselfe thought not so when he the Lords Supper first ordained sith that he Commanded all to eate his body in The bread alone his blood to drinke within The Cup and wine onely not in the bread Which he from Cup and wine distinguished Those then who eate the body bread onely Can not the Cup Wine Blood thus drink therby As Christ enjoynes them Nay the Sacrament Ordain'd by Christ to this end and intent His blood-shedding and death to signifie Is quite subverted by this Novelty For blood within Christs Body and the Bread Unshed cannot Christs Passion and Blood-shed In any lively manner represent And so cannot be a true Sacrament Of Christs death bloodshed who saith expresly This Cup is the new Testament in my Blood which IS SHED for many for pardon Of sinnes of which there 's no remission Without the shedding of Christs blood wherein Whereby we are washt cleansed from all sinne You must then in the Sacrament drinke up Christs blood not in his body veines but Cup As shed and sever'd from his body on The Crosse else you his bloods effusion And sinnes remission cannot represent By an unbloody Host or Sacrament Which can no comfort to mens soules convey Since it Christs blood-shed death doth not display Adde that Christs body in the sacred bread Is eaten not as living but as dead Nail'd broken on the Crosse quite voyd of blood All shed out of his
him to but thee his Mother Yet since I finde thou hast much Milke to spare As Hogges-heads of its Reliques now declare Kept fresh and sweete by sundry Priests and Fryers And t is thine own true milke else they are lyers The want of milke is not the cause why he Growes not there must some other reason be How these thy milke have got it is not knowne Belike they stole it and thy Babe's not growne Because these cheates each day commit High-Treason In stealing of his milke Loe here 's the reason No milke they shew but i'ts fresh sweete not sowre No doubt they steale thy milke from thee each houre Else it would wast grow stale soure putrifie As other milke such Theeves deserve to dye At least for stealing thy Babes milke so long Else he ere this had growne more great and strong Why Rome hath so much Virgins milke to shew And Christ is yet a Babe in part you know But can such theft be without her consent No sure I feare his Mother is content To keepe him still an Infant that she may The better rule and make him her obey Were he but growne once unto mans estate Her Regency would be quite out of date Men would no longer to her pray and say Command thy Sonne make him thee to obey Now shew thy selfe a Mother would no more Be heard few would her ayde or grace implore But his alone whom Papists now passe by Because a Babe and worship honour Eye His Mother more than him when as the Wise Men from the East the Babe did onely prise They ran in Pilgrimage to him they fall Downe and odore him not her present all Their gifts to him alone but ne're once bent Their knees her to salute in Complement Much lesse her to adore for ought we read Rome will not here the Wisemens footesteps tread Nor suffer Christ to mans estate to grow Sith this her Church Monkes faith would overthrow Romes Ladies Prayers her Primers Offices Houres Masse-bookes Psalters and such Blasphemies Must be casheer'd then and her New faith too Most Monkes Nunnes Fryers it would quite undo To hinder Christ from doing all this ill He must be kept a little sucking still Meane time his mother rules al weares the Crown And he poove Infant is depos'd kept down Least this should be forgot or men it doubt Rome though it fit to Paint Print set it out In all her Churches Psalters Bookes we findâ— By Statues Pictures all of this to minde Where Mary sits as Lady yea as Queene Of Heav'n upon a Royall Throne betweene Two Angels wearing a great Triple Crowne Vpon her head to adde to her renowne With Christ a little Babe held in her Armes Or Lap which she so over-rules and charmes With threates or flatt'ries that he there still lyes For sundry ages and yet never cryes Though thus abus'd kept from his Crowne and right So long perchance his Mother doth affright Him with the Rod and should he but once cry For justice she would whip him instantly But Mary thou art full of innocence Not guilty of these crimes it s Romes offence Thus to abuse thee and thy Sonne and make Him still a Babe thou from him thus to take His rule Crowne Kingdome O Sweete Jesus thou Art very patient and to anger slow Else thou couldst never suffer Rome so long Thee and thy blessed Mother thus to wong With these Blasphemous Pictures Images False Reliques Legends and Idolatries No doubt thou wilt avenge these in due time Meane while let me her censure in this Rime It s not thy person nor thy Mothers I Here lash taxe censure but Romes Blasphemie I onely jeare discover to her Eyes Her damned follies and Idolatries In these her Pictures Reliques that she may Discerne renounce and cast them cleane away Lord cleare her eyes by this that she may see Her cursed follies and them henceforth flee Beholding thee not as a small suckling But as her onely crowned Lord and King Not as thou once waste but as thou art now Then all their knees to thee alone shall bow Not unto Mary who is grieved sore To see Rome thee neglect and her adore On and against Papists painting the Virgin Mary and other Saints in new fashions with frizled poudred haire and rich dresses VVHat Lady Mary frizled spotted painted I feare the blessed Virgin is Un-Sainted Or hath quite lost her old Virginity She now appeeres so wanton to the Eye So rich and stately in such Dresses she Never here used and abhorr'd to see I feare some Ladies who curle powder paint To warrant these have made her such a Saint Stript her of all her modest course aray Put her in fashion made her rich compt gay Curled and spotted yea as wanton vaine As those lew'd Females who in Stewes remaine She was a modest Virgin heretofore Now she may be a Lady or a Whore Fie Ladies fie you may your selves defame And Antique thus but not this blessed Dame Who spits at all such Dresses and defies Her selfe and you whiles clad in such disguise No wonder if lewd Rome the Whore now play Shee makes the Virgin one by such Aray To Grace her Trade and keepe her Company How dare Her Nunnes then save their Chastitie Alas they doe it not but seemingly They were Romes Bastards else not Progeny I 'le never thinke Romes Church chaste any more Who paints the blessed Virgin like a Whore Nor wonder why the Female Sexe curles paints They learne to doe it from the Roman Saints These are now lawfull by Canonisation Not ill but holy by Romes Consecration No doubt most Madams will now curle spot paint Since to doe these things is to be a Saint At least in shew and that may well suffice No matter for the Heart these please the Eyes If by nought else by this at least we know Romes Saints are voyd of substance nought but shew Nay Romes great vaunting Church to be a Whore Since farre more painted gaudie than before More stor'd with Baudes and Panders to intice Men to her lusts and to uphold her vice Setting her Saints out to mens publike viewes In such Attyre as suites best with her stewes Joyne but her publike Stewes to this her Paint She 's than a true Whore but a varnisht Saint On Saint Dominicks vision of Fryers of his Order hid in heaven under the Virgin Maries Peticote and on the Reliques of her Garments which Papists keepe and shew in sundry places SAint Antonine of Dominicke doth write That he to heav'n was rapt up in his sprite Where he Monkes of all Orders did espie But of his owne not one could there descry Whereat amaz'd the Lord Christ bids him be Of good Cheere for of his owne companie There were great troopes in heaven bid where I wot Vnder the Virgin Maries Peticoate Whom he there shew'd him none being so nigh Or deare to her as his fraternitie This storie 's
praying thus but sensually He would in reason have God him deny But Dominicke did never ought require Of God but he obtain'd his full desire Because he nought requested according Vnto the flesh They harpe more on this string The Lord hath loved us and washt away Our sinnes in his blood Dominicke say they Out of perfection of his Charity Spending the whole night with God fervently In prayer did with his owne hands every day A threefold whipping undergoe I pray By what command from God not with whipcord But with an Iron chaine wherewith be goard And lasht himselfe to blood-shed One was done For his owne sinnes which were but small or none Another for those Soules in Purgatory The third for those who in this world yet lye In fine to passe by and not name the rest Of their blasphemous Parallels at best When our Lord Christ would leave this world be to His griev'd Disciples loth him to fore-goe Promis'd to send a Comforter that is The holy Ghost Saint Domincke to his Disciples neere his death sayd Doe not ye My deare Friends mourne nor vexe at all for me Nor let my now departure hence you move For in the place to which I goe above The Cloudes I shall be far more profitable To you than I whiles here to be am able For after my decease you shall me have A better Advocate by much to crave Ought for you then I now am by which speech He doth Christs Office usurpe and impeech Who that hath any conscience saith grace feare Or love of God can once with patience heare Such grosse blasphemous speeches or not hate Those shamelesse Fryers who dare them to relate Yet Romes Church Popes approve and Canonize For Saints those who spake writ these blasphemies With what face than can any man averre That Romes Popes Church can never stray nor erre No doubt in this they erre so shamefully That all who love God truth their soules will flye From their Communion since they Canonize Such men for Saints approve such blasphemies On the strange Popish Miracles attributed to and forged of S. Vincent Ferrier and S. Anthony of Padua SOme Popish Saints in Miracles out-reach Christs owne Apostles who sent out to preach To sundry Nations were most wondrously Endow'd with all tongues knowledge from an high That so they might to all men preach in their Owne Language But Saint Vincent Ferrier Preaching in Spanish to strangers who knew Not this his Language if the tale be true Was understood by all as perfectly As if he had preacht to them severally In their owne tongues Nay some who earnestly Desir'd to heare him Preach not possibly Able to come unto the Church did heare Him more than one whole league off very cleare He had a lowder voyce belike than all Christs twelve Apostles joyned with S. Paul Since none could heare them preaching halfe that space As these this Saint heard Nor was this his case Alone for I reade that S. Anthony Of Padua who Preacht in one onely Language to those of sundry Nations who Were unacquainted with his Tongue was so Well understood of them as if that he Had Preacht in their owne Dialect yea the Good wife who would have come to his Sermoâ— But hindred by her husband got upon Her Barne to heare it heard him perfectly Halfe a league off the place he preach't in she Had very good eares doubtlesse or else he A thundring voyce They make him yet doe more Than Christ or his Apostles heretofore For Preaching at Ariminum unto The Heretiques who stopt their Eares that so They might not heare his voyce he presently Went to the Sea-side to that Towne then nigh And there with great affiance in Gods ayde Called unto the fishes and them pray'd To bearken to him whom the Sectaries And Heretickes to heare did then despise This sayd an infinite scooll of great small And middle sort of fishes ranged all In their set Order lift their heads above The water him to heare who out of love Calls them his Brethren then did to them make A Sermon of the blessings they partake And still receive from God instructing them What thankes and Service they should yeeld to him Which Sermon ended all the Fishes bow'd Their heads his blessing to receive The crowd Of people seeing this strange sight were all Astonied and the Heretiques did fall Downe at his feete desiring him to preach To them and Gods truth among them to teach I wish he had it taught to those who write These lyes of him and them for truths recite Then had we never further read that he To Bouivil his Asse or Mule brought the Host with great reverence when she had beene Kept three dayes fasting and no meate had seene Commanding the beast in the Lords name he Then held in his hands to come how the knee Forthwith to his Creator and adore Him that Christs presence therein might no more Be henceforth doubted Heretiques thereby Confounded which spoke the Asse instantly Her Master and her Provender forsakes Though hungry and upon her knees there makes Prostration to the Host as to her maker And Lord though made by the Priest or Baker Which miracle so evident greatly The Catholickes did comfort edifie But did encourage Heretiques much more Who the Host as their Lord would not adore For all this miracle Rome might let passe This peece of worship prov'd thus by this Asse Sith they at least are Asses if not more Who from an Asse learne how God to adore On the Popish Blasphemous Legends of their S. Catherine of Sennes T Is strange what Romish Legends write of their Saint Catherine of Sennes who cut her haire To shun her Marriage having formerly Espous'd her selfe to Christ most solemnely And â—ow'd to be his spouse alone They say That she did whip her selfe three times each day For three houres space with a sharpe Iron chaine So that her blood did issue forth amaine Out of all parts of her body willing To repay Christ by this her blood-shedding The blood which he for her sinnes shed on the Crosse that she might no debtor to him be To passe by all her strict Fasts Disciplines Strange Visions as requiring many lines They write that Christ did so familiarly Converse with her appeare so frequently To her when she did pray or meditate Walke or repose her selfe early and late That he seem'd alwayes present with her yea And talke with her saying Thinke thou of me And I shall thinke and take of thee the care With sundry such discourses which I spare That Jesus Christ enamored with her Appeared to her with his owne mother And other Saints and her most solemnely Espoused in their presence visibly The Virgin Mary leading her unto Her Sonne Christ Jesus as a person who Was worthy to be wedded specially To him who condescending presently To this her motion put a Ring of Gold With foure rich stones on
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
body for our good As three Evangelists Saint Paul and he Expressely witnesse His blood can't then be Drinke taken in his body which is dead And out of which his blood is wholly shed Besides admit his blood inclos'd to lye Within the Host and Veines of his body Yet since none drinke but eate the Host alway And eating is not drinking none can say That those who onely eate the Host body Doe drinke the blood in truth or properly More Rome takes that for granted which she can Not prove nor all the learning wit of man Make good that Christs true Body Blood combinde Are in each Host received in their kinde And proper substance A grosse forgery For grant Christs blood be there substantially Which I deny it is still there as shed Within the Cup Wine onely not the Bread This Christ himselfe resolves It s then most cleare That those who eate the bread onely don't there In Christs blood eate or drinke in any kinde But grant they doe it did Christ himselfe minde Know understand this Crochet when as he Ordain'd the Sacrament or not if ye Say no then how come you now to know more And understand that Christ knew not before And that in point of his presence being In the Sacraments of Bread Wine the thing Which he himselfe ordain'd and so should know Far better then than Rome you can doe now Unlesse you make Christ ignorant and so No God at all But if he knew it tho That those who eate the bread doe really Therein his blood drinke and receive than why Did he ordaine the Cup and command ALL To drinke of it in such a speciall Strict manner which had beene superfluous Had all within the bread his blood drunke thus Sith then Christ did ordaine the Sacrament In both kindes and gave expresse Commandment That all should drinke his sacred blood as shed Within the Cup wine onely not the bread I may conclude sith Christ did nought in vaine That the dry Host doth not Christs blood containe And that those who the body bread onely Eate cannot therein drinke Christs blood truely Rome then Christs Cup to Lay-men must restore And with these non-sense lyes them cheate no more To say the Scripture speakes of breaking bread Onely in some Texts the Cup not named Therefore they did receive the bread onely Without the Cup Is an absurdity Since eating breaking bread doth there imply A full repast with meate drinke wine not dry Bread onely without drinke hence when we pray Give us this day our dayly bread all say Professe we therein pray for wine drinke and All things of which our Bodies in neede stand But say these texts be meant of bread onely And of the Sacrament which I deny Without the Cup or Wine yet they imply Not as Rome dreames that eating properly Is drinking and that those who eate the bread Doe therewith drinke Christs blood in veines or shed The thing in question or that Priests onely Must drinke the Cup but proves the contrary That both Priests people must the Cup forbeare Because in these Texts no Cup Wine appeare At all and that Priests may well consecrate Bread without Wine sith these Texts nominate No Cup nor wine them used Rome must take The Cup away quite or these Texts forsake The v Inconveniences she doth pretend To justifie her theft are to no end Since Christ no doubt did them foresee as well As Rome yet none did from the Cup repell Rome then must be more carefull wise than he Or else disclaime these shifts which idle be The danger lest some drops of it should shed Is common to the crums of Sacred bread As well as to the Cup which Priests shed may As soone as Laicks and as x Casuists say In drunken sits may chance to vomit up Christs blood they dranke out of the Sacred Cup. Whence Rome hath made Decrees for to redresse This mischiefe in the case of Priests excesse So that Rome must both of the Cup deprive Or it alike to Priests and People give The next pretext of the wines waxing soure Is vaine since no wine in one day or houre Will putrifie much lesse Christs blood and bread As well as wine will mould be corrupted Yet you reserve it in a Pix not wine Till it grow stale you must this shift decline The danger of its sticking on the beard Of those that drinke was never thought of heard In former times by any and you may With better colour shave mens beards away As you doe Priests for this cause then deny The Cup to them lâ—st their beards it come nigh However since youths women beardlesse men Have no Beards to steale Christs blood you must then To all these give the Cup and yet deny To none but men with beards on which truely Since crummes of bread may chance to sticke as well As drops of wine Rome now must them repell Alike from both That some want wine therefore Rome may the Cup take from those who have store Is most absur'd and she may likewise say The bread must be from all sorts tooke away That have bread because some Countries have eate No bread at all but live on rootes fish meate But where no wine is there Priests Laity Are both alike none drinke both are still dry That some loath and can taste no wine therefore Those who can drinke it must not drinke it more Is most ridiculous some love not bread Must none then with the sacred bread be fed If so then neither Priests nor Laity Must henceforth to Christs Supper once draw nigh The danger of infection some pretend Romes Transubstantiation doth quite end For if the bread and wine be really Christs body blood they cannot certainely Receive nor yet convey infection To any nor reade I that any one Tooke any sicknesse Poxe Plague Leprosie By drinking Christs Cup in sincerity As he commandeth Nay Christ who cures all Kindes of diseases will not let them fall On such who thus obey his Sacred will But will preserve them from Contagion still Adde that the bread may be infectious Through Priests Clarkes Bakers hands nay poysonous As well as the Cup Wine blood for Henry The seventh Emperour was poysoned by Bernard and Victor the third in the bread As Henry of Yorke King John were poysoned With the Cup by Monkes and Clergie men Neither of both are Christs body blood then But bread and wine for substance and if you This inconvenience further will persue You must the bread as well as wine remove Since both through Priests meanes may infectious prove Paul saith he that eates drinkes unworthily Eates drinkes damnation to himselfe thereby If then this greater danger must not drive Men from Christs Supper nor good men deprive Thereof though certaine this lesse danger you Pretend but casuall not like to ensue Must not debarre the people from
drinking The Cup Much lesse the plea of differing The Clergie from the publike Laity For since Christ for both equally did dye And shed his blood yea the Cup to both give Aâ—ike none must them of this right deprive T is more than devillish pride for to deny Laickes the Cup to rayse Priests dignity And to subvert Christs very Sacrament Which bread alone cannot well represent Yea hurt mens soules to Mount Masse-Priests on high And them advance above the Laity To close up all Romes Pope Gelasius In his unerring chaire determin'd thus In this same case long since when some onely Would take the Sacred bread and then deny The sacred Cup to drinke because they were Perswaded wine was ill and did forbeare It onely from this superstition That Priests such people with great caution Should cause to take both Elements intire Or drive them from both If you now desire His reason marke it well Because that one And the same very Sacrament alone Can no way possibly divided be Without GREAT SACRILEDGE In which Decree Rome these particulars well worthy note May see defin'd against her Constans vote First that lay people in the Eucharist Must drinke the Cup still as well as the Priest Next that the Manichees did first invent The halfe Communion and halfe Sacrament Because they thought wine in it selfe to be Unlawfull Thirdly that by this Decree Mens false perswasion in their conscience That wine is simply ill must not dispence With nor exempt them from the sacred Cup But they must drinke it here or else not Sup With Christ at all nor taste his bread and body Whence I against Romes Church shall pleade strongly That if those who thought wine in conscience Unlawfull must yet drinke it in plaine sense Within the Cup not bread at Sacrament Or else be from the bread and Church out-pent And quite secluded Then much more must they Who deeme Wine lawfull not be kept away From the Lords Cup but drinke it punctually Nay be for'st to receive it constantly If they refuse it and by this decree Eating to be no drinking all may see Next that Popes Prelates Masse-Priests must compell All to drinke of Christs Cup or else repell Them from the Sacred bread But Romes Clergie Popes Prelates Priests dâ—e now quite contrary Compelling Laymen to eate bread alone Vsually suffring not so much as one Of them to drinke the Sacred Cup nay the Councells of Constans and Trent Thus decree That if any Priest shall exhort Laymen To take the Sacrament in both kinds then For this offence or if he admit any Thus to receive he shall be presently Excommunicated and if that he Perssist herein he shall condemned be And censur'd as an Hereticke yea Lay Men who shall be so bold as once to say As this Pope doth that it is SACRILEDGE Vnlawfull or erronious to abridge Them of the Cup shall for this cause onely Be persecuted punisht grievously As Heretickes O strange prodigious Decrees quite crosse to Pope Gelasius Fiftly that those who eate the Host onely Drinke not Christs blood inclos'd in his body Nor take they the whole Sacrament but it Divide in halfe and into peeces split Which Constans Trent Councels both deny Belike they love truth Popes to contrary Sixthly that not one element alone But both together taken by each one Christs bloody death compleately represent And make up one intire sweete Sacrament In fine that none can sever or divide The bread and Wine or put the Cup aside Taking the bread alone or give it to Lay men without the Cup as Priests now doe Without GREAT SACRILEDGE And if that they Who thinke wine ill in point of conscience may Nor here the Sacred wine refuse to drink Without great Sacriledge then all must thinke Those Sacrilegious in the top degree Who deeme wine lawfull and will drinke it free In Tavernes and all places else but here In Christs owne Supper it forbid forbeare These seven conclusions Pope Gelasius Hath in his chaire decreed of old for us In his Decrees which Rome cannot gainesay Since part of her owne Canon Law this day Now tell me Rome did this Pope erre if so Then Popes may erre in chaire like him If no Then thou and thy late Popes Masse-Priests Councill Of Constans Trent err'd grosly and erre still Yea they commit great Sacriledge each day In taking keeping Christs Cup blood away From Laymen contrary to Christs command And this Decree which they doe much withstand O Rome now see thy great impiety Grand Sacriledge theft grosse iniquity In robbing Laickes of Christ Cup Wine Blood Which be bequeath'd them for their endlesse good And making them thinke This is my Body Pronounced by the Priest doth really The bread into Christs body change when they Recited in the Masse but to display What Christ once did and sayd of old when he Ordain'd the Sacrament at most can be But a recitall of an History And of no more force to make Christs body When uttered in the Masse than when they read In the Gospels themselves since t is granted By and knowne unto all that the reading Of any story doth change make nothing Anew at all The reading the story Of the Creation Christs Nativity Death resurrection Miracles effects No new Creation of the world reflects The old not makes a new Nativity Death Resurrection of Christ really Therefore this is my body spoken by The Priest not Christ himselfe rehearsively Can worke no reall change of bread into Christs body And if bread be chang'd 't is to The Priests owne body who saith this is my Body not Christs who being Christ onely In represent when he doth consecrate And use these words which now to him relate The bread can be Christs body onely as The Priest is Christ himselfe when he saith Masse And that is not in truth but represent Rome cannot from this cleare truth dis-assent On and against Popish and Superstitious Bowing to Altars and rayling in the Lord Tables Altarwise NO Patriarches Prophets Saints for ought we finde In Sacred writ once bowed or Inclin'd To or before their Altars though built by Command from God and did Christ typifie Altars of old and Sacrifices too Did represent Christ as Bread Lords Boords doe Yea they on Altars ate the selfe-same meate Christ in their Sacrifice as we now eate Yet none did then to towards Altars bow Why then must we bow congie to them now Or Tables or the Sacred Element Which Christ no more than theirs did represent They had the self-same ground to bow as you Yet did it not nor ever thought it due As you doe now Either you Erre or they Judge whether is more like to goe astray Why doe ye then since Altars Overthrow By Christs death to before them cringe or bow Are they now growne more Sacred then before By mens Erections that you them adore If they had no