A pleasant purge for a Roman Catholike to evacuate his evill humours consisting of a century of polemicall epigrams, wherein divers grosse errors and corruptions of the Church of Rome are discovered, censured, refuted, in a facetious yet serious manner / by William Prynne ...

A PLEASANT PVRGE FOR A ROMAN CATHOLICK , TO EVACVATE HIS EVILL HVMORS . Consisting of sundry Epigrams ; wherin divers Errors , and grosse Corruptions of the Church of Rome are discovered , censured , refuted , in a Facetious , yet serious Manner .

On , and against Popish Ave-Maries . NO Ave-Marie now ? No Salutation Of the blest Virgin since her Exaltation ? The a a Luk. 1. 28. Angell sayd it whilst shee here did Live ; Must we not then this honour now her give , In state of Glory , mounted up on High To Gods b b Fleurs des vies des Sts. A Paris 1637. part . 2. p. 124. to 132. right hand , above the Starrie skie ? No. Why ? because it is A c c Luke 1. 29. Salutation , And so Casheer'd by this Her Elevation . Friends , Neighbours use none to salute or greete By speech , whilst absent , but when as they meete . If Men in England should salute with Ave Their friends in Spaine , & cry to them , God save yee , All Haile good sirs , and with them Complement Whiles absent there , as if they were present ; Or should they Aves to their Pictures say , And them Salute , as you doe hers each day , All would them deeme mad , foolish ; are not ye Then Mad , Craz'd , Sottish thus to cry Ave , Hayle Mary full of Grace , to Mary here , And to her Pictures , as if still she were Here present with you ; when you all grant , know , She 's now in d d Fleurs , des vies des Sts p. 124. to 132. La Feste del Assumption nostre Dame heav'n above , not here below , * * See Burtons Melancholy p. 242. to 252. Ten Millions more remote from you all , then ▪ Those now in Spaine are from us English Men. No doubt your wits are fled , you quite erre , dote , Thus to salute her from you so Remote , Since Fooles , yea little Children still deny To aske their Parents blessing , if not by ; Go to Salute them with Cap , Congie , Knee , Except they see them , and they present be . The Angell Courted her not till he e e Luc. 1. 28. And the Angel came in unto her and sayd , Haile . &c. came Into her Presence ; pray doe ye the same ; Stay , till you meete her Person , then salute ; The Angell else your folly will confute ; Who in her absence us'd no Complement , Nor Ave , but when , where she was present . Nor did he her Salute , nor Ave cry Till he f f Luc. 1. 26. 27. 28. Fox . p. 1310. was sent by God in Embassie To Her from Heav'n Above , and to her came With speciall tydings : doe you than the same . Stay till God sends you to her , then salute : The Angell , else , your Dotage will refute . When you come to her with an Embassie From God , then Her salute and Aue cry : But not before , since t is Presumption Her to salute without commission . None but g g Luc. 1. 26. 28. Fox 1310. An Angell , not one Mortall Man Saluted her with Ave here : how can You then ( no Angels , but meere men ) presume The Angels Salutation to Assume ? And this great h h Flewrs des Sts Part. 2. p. 128. 129. Officium B. Mariae . Parisiis 1635. Queene of Heav'n greet thus ? I feare You are too bold with Him and Mary here , First , to Vsurpe his words , and then to cry Ave to this grand Queene Familiarly , Without their leave or God's , as if you were Their equals ; till you be so , pray forbeare Your Aves : It s not Manners , nor Decent For you with this grand Queene to Complement : It stands not with a Princesse Royalty , That all should her salute Familiarly . The Angle sayd his Ave i i Luk. 1. 18. once , no more Then ceast , and did not oft repeate it o're . How then can you your Aves every Day Repeate oft times together , when you pray , And never cease ? the Angle certainely Did never teach you such Battologie . * * Ribadeniera Fleurs , des vies des Sts p. 222. Your Legends write of great St Marguerite , That she a thousand times us'd to recite The Ave Mary , Prostrate on the Ground On Each Feast , Vigil ▪ which she sacred found Vnto the Virgin , and did cry Ave When and where ere she did her Image see ; Yea , Popes and k k Rosarium B. Mariae . Sir Edwin Sandys Relation , p. 7. George Dowly , Briefe instruction : Edit. 4. p. 211. 212. Officinm B. Mariae f. 7. Joan. Crispin L'estat , de Leglise p. 498. 512. Fox 1315 Tho. Beacons Reliques of Rome . vol. 3 , f. ●34 . Masse-Bookes order you each day By sound of Bell , nine Aves for to Say , Morning , Noone , Evening , three Aves together Without one Pater Noster them to sever ; So that you pray to Mary nine times more Each day , than unto God , if not nine Score . For , in your Ladies Beades or Rosary ; ( Which all Dominican Monkes , and sundry Besides , are bound to use still ) you each day l l Rosarium B. Mariae George Dowley Priest , his brief instruction p. 211. 212. 213. An hundred fifty Ave Maries say . Successively ; ten Ave Maries to One Pater Noster ; and so pray unto , Her ten times more than to God the Father , And so her ten times before him preferre , At least , if not farre more , m m Officium . B. Mariae nuper reformatum Pii 5●● Pontificis iussu A Paris 1636. f. 16. 37. 40. 43. 46. 49. 51. 57. 74. 76. 78. 80. 82. 86. 89. 106. 108. 110. 112. 114. and p 17. 67. 72. 82. 60. 66. 76. 97. 58. 83. 90. Fox p. 1310. 1314. 1315. beginning all Your houres , with Aves to her , ere you call On God , your lips to open , and to be Your Aide ; proceeding , ending with Ave To her : with it you still begin and end Your Sermons , Prayers ; Her , more than God intend . Fooles , why doe ye thus her preferre before God , and than him invoke thus ten times more ? Why doe you vexe her with Battologies , And Peales of oft rehearst Ave Maries From day to day ? for shame this clamour cease , The Angell else will bid you hold your Peace , Who sayd his Ave onely once , no more For ought we reade ; give then your Aves o're ; You have repeated them so oft Each day , That now t is time to cast them quite Away , The Angell his Ave to Mary sayd n n Luk. 1. 28 29. Before his tydings to her were display'd ; To informe her of something she before Knew not at all ; which done , he spake no more . You not to informe her of ought that 's new , Or of a thing which she before not knew ; But out of feare least she forget what He Inform'd her then through flux of time , Ave By o o Sir Edwin Sandys his Relation p. 5. to 9. Rosarium . B. Mariae . Millions to her still cry night and day Unceasantly , and nought but Aves say ; No doubt she heares them not , for if she did , She would as many times each day have chid You for your folly , as you Ave cry , Not to her honour , but great infamie ; Who thinke her deafe , dull , voyde of Memory , Forgetfull of her Grace , Felicity , And of the Angels Message ; at least wise Delighted with your vaine Tautologies , That you such Peales of Aves to her Thunder ; If she heare ought for them it is a wonder . Cease than to cloy , deafe , shame , vex her with Ave , Else shee 'l heare nought else , nor have time to save ye ; Tooke up , deaft , tyred with Aves alone ; To her no pleasing , but distastefull Tone , Which at the first p p Luk. 1. 29. perplext ; made her admire , But now thus babled , her Provokes to Ire . Learne Manners from the Angell , Ave cease When utter'd once , then after hold your peace . Cease Aves now for shame ; if you proceede You are no Angels but the Cuckoo's breed . He , as a q q Luk. 1. 28. 29. 30. 31. 32. 33. preface to his Embassie Vs'd his Ave , whiles she was here onely Among Women , in State of Grace , not Glory ; Be you then guided by the Angels story . You have no Embassie unto her Grace , From God himselfe , to preface thus ; her Case , State , Place , are altred much from what they were When as the Angell her saluted here : She was then r r Luk. 1. 28. Blessed art thou among women . among Women ; now on high , She hath no Women in her Company : There are no women yet in heav'n ; its true Good womens Soules are there in Blisse , but you Cannot their Soules call women ; since soules are Not Male nor female , and nought doth declare , Make , differ Sexes but bodies alone ; And womens Bodies yet in heav'n are none ; Therefore no women doubtlesse are now there : But Grant they be , yet no Women are neare Where you place Her , s s Ribadineira les Fleurs des vies des Sts part . 2. p. 128. to 132 ●afeste del Assumption . at Gods Righth and on high , On the throne of the Blessed Trinity , Above all Angels , Saints , who come not nigh The Virgin , whom you mount , advance so high . You cannot then say truely , Blest art thou Among Women ; Unto the Virgin now ; Sith no Women are in her Company : When you say Aves now , you still doe Lye . He , as a t t Luk 1. 29. See Fox p. 1310. 1311. Salutation , not a Prayer His Ave Mary uttered first to her : You as a prayer to her it say alway ; This doth your Error , sottishnesse display ▪ His Salutation was not , cannot be A * * All the Prelates & Co●vocation of England and King Henry the 8. in their Necessary Doctrine and Erudition ; write ; that although the Salutation be not a prayer of Petition , supplication or request or suite ; yet neverthelesse the Church hath used to adjoyne it to the end of the Paret Noster , as a Hymme , of praise , partly of our Lord & Saviour & partly of the blessed Virgin , &c. prayer to her , as you shall clearely 〈◊〉 . First , t' was an v v Luk ▪ 1. 26. 28 ▪ Angell sayd it ; Angels pray Not unto men , whom they x x Ps. 34. 7. Ps. 91. 11. Hob. 1 , 14 gard , save alway ; God never sent an Angell to teach Men , To pray to Him , much lesse to Mary ; then It is no Prayer ; no Angels but Christ may Presume once to prescribe what Men shall pray . He spake it when he y y Luk. 1. 28. 31. 32. 3● ▪ came her newes to bring Of Christs conception , craving her nothing . It was a z z Luk. 1. 26. 28. greete from God ; to make it then A Prayer to her , makes God to pray to Men. There is no word in it which possibly His greete a Prayer to her can once Imply . Besides , the a a Luk. 1. 29. Text , b b All Offices and Romish Catechismes terme it , the Angels or Angelicall Salutation . you , it expressely call A Salutation , and no prayer at all . And that a meere salute a pray'r should be To her , seemes strange , nay senselesse unto me . The Text addes further ; c c Luk. 1. 29. 30. So he sayd to Zacharie , v. 13. Fea●e not &c. yet none say thus to the Virgin or him though the Angell did it : why then say they Ave and not this to ? she was troubled at His saying , and did cast in her minde , what Manner of Salutation this should be : Which made the Angell say , (c) Feare not : Had she Thought this a prayer made to her , certainely She had not thus bin troubled , scar'd thereby . Nought this a prayer , unto her can import , To make it then a Prayer now is mad sport , Unlesse be for her : if you this deny , A Prayer for her the words it prove clearely . First d d Luk. 1. 28. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies properly Gaude , or rejoyce . Ave , which All Haile , or happinesse Attend you , signifies , is an expresse Prayer for , not to her ; and is just the same With our salute , God save you blessed Dame ; Which all confesse to be a Pray'r not to But for those we salute ; than Ave's so . Next , Dominus Tecum ; The Lord be with thee , Is a prayer for , not to her : this to be So , is most cleare by all your Liturgies , Houres Masse-bookes , where the Priest thus prayes and cryes . e e Officium B. Mariae & Missale Romanum passim . Dominus Tecum oft times ; which all call A prayer to God , for , not to men at all . By this then see your Madnesse , folly , shame , In saying Aves to the Blessed Dame . You thinke thereby you onely pray unto Not for the Virgin , when you quite crosse doe , Praying not to , but for her alwayes when You say your Aves : O mad , senselesse Men ! If she thus neede your Aves her to save , Blesse , bring to God , how can you then ought crave Pray , gaine from her ? If she needs prayers from you She can ill ayde , save those who to her sue . You f f Fleurs des vies des S●s part . 2. pag. 128. to 130. Bernardinus de Bustilis Mariale , Pars. 3. Serm. 3. Excellent . 4. 5. Pars. 5. Ser. 7. Pars 9. Ser. 2. Pars 10. Serm. 2. See Bishop Vshers answer to the Jesuites challenge p. 475. to 496 write , she is in height of Happinesse ; That God , Christ , she , doe now one throne possesse . It is meere folly then and surplusage To Power out Aves for her in this Age : At least wise Salves ; which you make the same With Aves in your Masse-bookes ; where the Dame Is oft saluted , prayd for thus , g g Officium B. Mariae fol. 22. 29. 35. 36. 82. 94. 95. Salve Maria , or Regina , God save thee Mary , or Queene of heav'n ; which doth imply , That she is not yet saved perfectly ; Because you pray God thus to save her still ; ( A pray● re not to , But for her Grace , as will Appeare by this prayer often Mentioned , h h 1 Sam. 10. 24. 2 Sam. 16. 16. 1 King . 1 25. 34. 2 King . 11. 12. 2 Chro. 23. 11. God save the King ; us'd when Kings were Crowned , Not to , but for them , by their subjects : ) or If she be sav'd already , this prayer for Her ( made for none but those not saved yet , And men on Earth , if I doe not forget ) Must needes be Idle , Vaine , Absur'd ; and she With it no doubt , will much displeased be , Since it her not yet saved doth imply , As it did when she was i i Luk 1 27. 28. here , not on High . Before she saved was you might well say , Aves and Salves for her ; but not pray Thus for her now , when saved perfectly , In Heav'n ( as you hold ) k k Fleurs des vies des Sts part . 2. p. 128. to 132. Both soule and Body . The Angell had no Ave Mary l l Sir ●dwin Sandyes his Relation ; p. 8. Bell , Sounding each morning , noone , night , him to tell When he should say his Ave to Mary , As you have , by whose sound your Aves Cry , Thrice trebled dayly which Bell , no Popes Ban Or Interdicts from ringing silence Can , As m m Tractar , de interdictis par. 1. nu. 79. Philip de Marnix Talbeau des differens part . 4. c. ● . f. 178. a. Calderin most sagely notes ; though they . All other Bells from ringing wholy stay . The ringing these Bells is of such Moment , That the Orders of Monkes at Rome once n n Albericus de Rosatis in Dictionar , verbum Campanella ; Tablean des Differens : 4. part . c. 2. f. 178. a. went To Law about it , before the Popes Grace , To know which of them foure should in first place It ring each morning : where after long sute , Much cost , more wrangling , and no small dispute : It was at last resolved finally , By an unalterable Act , that they Who did first rise , should ring it first of all Each morning , men to Aves thus to call . But since the Angell sounded no such Bell , You should not ring it if you would doe well . The Angell had no Beads whereon to say His Aves by set number every day ; He sayd it but once , without Beads , then you Must o o Alanus de Rupe Miroure des Rosaries Sir Edwin Sandy Relation p. 7. Beades and dayly Aves bid Adue . He sayd it not by way of Pennance ; ye p p Sir Edwin Sandys Relation , p. 17. Injoyne men for their Penance the Ave To Mumble over by set Scores , and then They are absolved and meere guiltlesse Men. The Angell fell not on his knees when he Unto the Virgin spake his first Ave. Why then doe q q See Bellar-mine de Imaginibus , libi Li●wade Provinc . Constit . li. 5. de Haeret. c. Nullus . Bishop Vshers answer to Jesuites challenge . p. 497. you before her Image fall , And kneele when you with Aves on her call ? The Angell sayd his Ave onely to Her r r Luk. 1. 28. Person , not her Picture ; you unto , Before her s s Petr. de Cabreram 3. part Thoma qu. 25. artic. 3. disp. 2. num. 15. 32. Image , not her Person say Your Ave Maries onely , when you pray . Is it that you her Pictures deeme to be Her self , that you them greete thus with Ave ? If not , belike it is because you feare She is so t t 1 King . 18. 27. farre off now she cannot heare Your voyce , but yet her Images close by May chance to heare you , when you Ave cry Before them : but I doubt they both have lost Their hearing quite , she , and the painted post : And so your Babled Aves are lost , vaine : You may doe well then from them to abstaine . The Angell sayd no Pater Noster as A Prologue to his Ave ; neither was The Ave heretofore joyn'd to the Pater Ad its part or Apendix why of Later Times than doe ye in your Houres v v Officium : B. Mariae p. 1. 5 9. 56. 61 62. 73. 88. 92. 94. 121. 125. 193. 399. 352. 354. 362. 366. 367 376 Offices Prayers , Masse-bookes use to preface your Aves With Pater Nosters , yea make them a part Of the Lords Prayer , or Codicell by Art ? Conjoyning them so neare , that none may say A Pater without Ave , when they pray : As if they both were prayers alike , and all Who pray Ovr Father , ought likewise to call On Mary as their Mother , Queene , else they Shall not be answered though they Paters say . Had this beene so , the Angell , or Christ would Have them conjoyn'd thus , or at least we should Have found them coupled thus in sacred writ ; Which since it doth disjoyne them as unfit To Match , sute , run together ; you both erre And sinne no doubt to Yoke them thus together . Belike the Pater is a Beggerly Prayer , and Ave * * Fox : Acts and Monuments , p. 1●10 1●14 . is infinitely Better than it , as some held heretofore , That you conjoyne them , and say halfe a score Aves for one sole Pater Noster ; this Angell neere taught you thus to pray amisse . His Ave did in time and Place preceede The Pater : you , in both make it succeede . His Ave x x Luk. 1. 28. 30. 31. 32. c. 11 2. was before Christs birth , but the Pater long after it ; Luke , his Ave Records in his first Chapter ; the Pater In his Eleaventh , in time , place later Than it : you Ave after Pater say , Place , and so from the Text run quite astray . Nay you the Angles Ave farre out-goe Joyning y y Luk. 1. 42. Officium B. Mariae f. 1. 5. 9. &c. Elizabeths salute thereto As if it were the Angels owne ; whereby You Wrong the Text , and make the Angle Lye And speake Non-sence , in saying , blessed be The Fruite of thy Wombe ; when t is cleare that she z z Luk. 1. 31. 32. Had then no Fruite conceived in her wombe : Whence he tels her , The Holy Ghost shall come Vpon thee , and the Power of the Highest Shall over-shadow thee , both these exprest Not in the Present , but the Future Tense , Her clause as his , makes him lye , speake non-sence , It being true when she it spake after Maries conception ; false when he to her . Sayd his Ave before it . This is bad , But that is worse which you to his words adde . a a Officium B. Mariae p. 2. 5. 9. Sancta Maria ora pro Nobis , &c. Holy Mary pray for us , none of his Nor of Elizabeths Words , nor once found In * * Neither in the ancientest Masse-books , witnesse Officium . B. Mariae secundum usum Sarum Parisiis . 1538. where this clause is not found . scripture why then doe you joyne , confound This cursed Pray'r thus with the Angels speech As if the Angels Mary did beseech To Pray God for men , and this clause indite Which you as part of his salute recite , To make poore people to the Virgin pray , Who thinke all Scripture , Angels words they say . Since b b All Popish Houres , Missals , Catechismes and writers so terme it all it tearme the Angells Salutation , When these words are Romes damned innovation , Patcht to the Angels greete : which forgery The silly People cannot possibly Discover , since Rome takes Gods Word away From them , which should this Jugling trick display And leaves them none but such bookes where they finde This clause annext , the better them to blinde . The Angle did not such forg'd Aves say : You must them then discard and cast away . Th' Angell before , and after Offices , Psalms , Lessons , Hymns , Houres , Sermons and Glories No Aves sayd , c c Officium : B. Mariae nup. Reformatum Pii 5. jussu . Parisiis 16 36. p. 16. 17. 37. 40. 44. 46. 49. 51. 57. 58. 67 72. 76. 78. 80. 82. 65. 66. 83. 90. 86. 89. 97. 100. 108. 110. 112. 114. 118. 193. Sir Edwin Sandys Rela . p. 7. Like , you ; much lesse did he Into the 95. Psalme his Ave : And Lord be with you , insert , as you doe Foure times within this Psalme , annexing two Aves more unto its close , e e Rosarium B. Mariae Officium : B. Mariae Pii 5. jussu reformatum . Ave Maria. is 86. times repeated and at large , & above an 100. times more in fractions . The Pater Nost. but 31. times . placing one Before it , though in the old Testment none Can finde one Ave : Nay , whereas in the Whose Bible there is onely one Ave Us'd by the Angell , you doe it record Repeate at large , omitting not one word An hundred and fifty times in one small Rosary onely ; and in most of all Your Offices , Houres , Missalls I it finde , Well nigh as oft recited in this kinde . O Monstrous Babling and Battologie ! g g George Doul●y his briefe Instruction Edit. 4. p. 84. Chachismus Tridentinus c. de Oratione Fon p. 1310. 1314. The Angell taught you no such Cuckooes Cry . The Angell sayd his Ave onely to Mary her selfe ; you say , ( Nay write that you May say ) these Aves , Paters to , before Those other Saints whom you invoke , implore , As you now use to say your Beades and Pater To Mary and her Image , as your Father , And then say Aves at your Paters end To God the Father : this for shame amend , Since t is the height of Madnesse , Blasphemy To God , to Saints to say Ave Mary , And to say Paters to Saints , and to her As if they were God , your heav'nly Father . He never sayd an Ave too , before The Crosse , which you now pray to and adore With h h Pontificale Romanum . Ave Lignum Triumphale ; nay With i i See G. before . Ave Maries which you to it say Or k k Pontificale Romanum cap de Bendictione none crucis . Fox p. 1311. a. Ave Crux spes unica ; All Haile O Crosse our onely hope ; doe thou availe In Godly men to Judgement Righteousnesse , And pardon to the guilty to adresse , He never sayd an Ave to the speare That did Christs blessed side both pierce and teare , When you sing Ave Lignum triumphale , Felix Hasta , All Haile , l l Pontificale Romanum . or God save thee Triumphant Iron , happy speare , these you , Salute , adore with m m Aquinas 3. part . q. 5. Art 3. & 4. Cajetanus Ibid. Bonaventure Marcellus , Almain , Carthusian Capicolus , n. 3. sint Distinct . 9. Jacobus Naclantus in Rom 1. Alensis . part . 3. qu. 30. Latry as their due ; And the Crosse , Nayles , Speare , n n Ceremoniale . Romanum . worship , deifie , Because they did Christs Body Crucifie , o o Officium B. Mariae , f. 381. 382. As you salute , adore , Mary for that She bore , p p Officium . B. Mariae , f. 314. preserved , nurst Christ ; and did flat Contrary to them , these your Aves be Quite Crosse to hers , and cannot well agree The Virgin cannot take it well that these Should be ador'd with Latry and Aves As well as she , and equaliz'd to her For killing Christ , who did him Nurse and beare . Yea , you say Ave Chrisma to that Oyle And Chrisme wherwith you children grease & soile : And to S. Anne , p p Officium : B. Mariae , f. 314 Roch , others Aves say , In all these you quite from the Angell stray . He never said his Ave at no one day By sound of bell , as you it use to say q q Iohn Crespin L●estat de L●glise : f. 498. Stella and others in vita Calixti . By Pope Calixtus precept , to the end That these Aves might those aide and defend Who did against the Turkes fight usually , A goodly charme , no doubt , to make Turkes fly . Nor did he ever chaunt Ave Mary To r r Alanus de Rupe Mirrour des Rosaires Officium : B. Mariae . f. 349. 352. 354. 362. 366. 376. rescue searcht sovles out of Purgatory , Or rather Hell , as you doe , when you say Your Ave Mary prayers at Nooneday , And in your Offices for the dead where You Ave Maries say , and pray God there To s s Ion Crespin . f. 512. free the dead from Satans Power , Gods Ire Endlesse Damnation , t t Ab ira tua libera eos Domine ; A fiamma ignis libera eos Domine : a potestate Diaboli libera eos Domine : ute Paenis Inferni ●ripere digneris : & omnes fideles ab ae●erna damnatione liberare digneris : Officium B. Mariae . bells torments , and fire Without one word at all of Purgatorie Whose name in Missals , Houres , appeares rarely : Good proofe there is no Purgatory : you Must than this kinde of Aves bid adue . The Angells Ave was but arbitrary , Not sayd of duty but of v v Luk. 1. 28. 39. curtesie , You deeme your Aves , Maries right and due , Though neither God , Christ , She , them crave from you . The Angell greeted Mary with Ave Onely x x Luk. 1. 26. 27. 28. 30. 31 to 37. before Christs birth ; you since , when ye Cannot produce one Text , proofe , that any Thus greeted her since Christs Nativitie : Whereas we reade , the y y Mat. 2. 1. 2. 11. Wise men from the East Who came to worship Christ , and did not rest Vntill they found him , when they came into The house , and saw him with his Mother too , Fell prostrate , worshipt him onely , not her And to him offred Gold , Incense , and Myrrhe , But offered naught , we reade , to her at all ; Nor her saluted ; you quite Crosse z z See Rosari um & Officium Beatae Mariae . downe fall Worship , Salute , Present , Invoke onely Her , and the Babe Christ , in her Armes , passe by Uncourted , uninvoked , No Ave Is said to him , knee bow'd , thing offered ; she ( A Crowned Queene ) hath all the Ceremonie , Prayers , Worship , Off'rings , whiles he a Babie In her Armes , is Neglected : O fooles see How opposite to the wise Men you be , Who a a Mat. 2. 11. did Salute , Adore , Present onely The sucking Babe , but past the Mother by . No doubt the b b Heb. 1. 6. Rev. 19. 10. Angell would have done likewise Had he seene Christ with her , before his eyes : Or in her armes : you must not Ave cry Then , or her greet henceforth , if Christ be by , As he is still , in Picture , when you say Your Aves to her Image , as you pray . He never did his Ave Mary say To purge all Mortall , Veniall sinnes away , As c c Alanus de Rupe in his Mirror of Rosaries Table and es differens p. 4. p. 188. T. Becons Reliques of Rome , vol. 3. f. 358. you your Aves and your Rosary Vse for to say ; a new found Purgatory To Purge Men from all sinnes without Christs blood , Which the Apostles never Understood . He did establish no d d Rosarium B. Mariae Tableau des differens , f. 188. Fraternity Of our Ladies Chapter or Rosary , As you have done , to cry Ave each day An hundred and fifty times without stay ; To all of which Order Pope Innocent The Eight by his hand , voyce and full consent e e Tableau des differens 4. Part. c. 4. f. 188 189. Sir Edwin Sandys Relation . p. 17. 19. Gave two plenary Indulgences ; In Life one , in death the to'ther of all sinne ; And five yeares after gave an hundred yeares And Quarantines of Pardons to each beares The Chaplet but about him ; and many Popes since , to those who say the Rosary And Ave , have granted them , seven , five , two Yeares indulgence , with Quarantines thereto . Nay Alexander the sixth gave Pardon For thirty thousand yeares , to every one Who before the Altar of our Lady With Christ and her Mother , should say onely A speciall Ave , importing that she Was without sinne conceiv'd ; such Pardons he Did neither give nor grant to any here For saying his Ave , f f Sir Edwin Sandys Relation p. 19 21. Popes may well forbeare Then for to grant them ; till God , Christ , Mary , This Angell give them such Authority . The Angel which appear'd to Gideon , Did use to him this Salutation ; g g Judg. 6. 11 12. c. 13. 3. 4. 5. The Lord is with thee O thou Man of Might : Yet none this greete to Gideon will recite : An Angell unto Manoahs Wife , also Brought downe from God these happie tidings ; Lo Thou shalt conceive and beare a Sonne ; the same In substance with those he to Mary came ; Yet none to her this greeting Message use : You must then both repeate , or both refuse . An h h Luk. 1. 11. to 20. c. 2. 9. 10. 11. 12. 13. 14. 15. Angell to the Shepheards , Zachary Brought tydings of Johns , Christs Nativity ; And sayd to them as unto Mary here , Feare not , and so forth ; yet it is most cleare That none to them these greets or Aves say ; You must your Ave Maries cast away Then by the selfesame reason , since that ye Can shew no Precept , Ground to say Ave To Mary onely , and to pretermit The Angels words to all these , as unfit To use each day alone , or joyn'd to the Lords prayer , as your Ave Maries be . The Angell never dreamp't that his Ave , Could Reprobates and damned Soules set free From hell it selfe , when as your Rosary Of Ave Maries , ( If i i Quod Reprobi & praesciti per Devotionem Rosarii vitam aeternam assequantur . In his Mirrour of Rosaries , which passage is expunged in the Review of his Rosarie set forth by Copinger , Printed at Mentz . 1624. Alanus lye Not , ) but devoutly used will obtaine Eternall life for Reprobates , and gaine Damn'd tortur'd Soules out of hell fire , whence ye Record , that Abbot k k Sigeberti Chron. Anno. 988. Petrus Dammian : in vita Odilonis . Tom. 1. Surii Jan. 1. p. 251 : 253. 453. in the first Editions . Odilo did free The soules of Reprobates and damn'd men by His Prayers , and his Covents of Clary From Hell , or Vuleans Pots , in whose flames they By Devils were tormented night and day : All which the Devills did oft times Lament In hearing of an Anchorite , who sent This newes to Odilo ; who then ordaines All-soules day hereupon , damn'd soules from paines Of hell to free , and not from Purgatory , As most now write against the sirst pend story . If Ave Maries , Rosaries can free Damn'd Soules from hell , Few then shall damned be . In fine , his Ave was esteem'd no part Of Maries or Gods worship : by what art Have you then l l See Officium & Rosarium B. Mariae , Missale Romanum . The erudition of a Christian Man● by King Henry the 8. & the Convocation : Chap. 1. of the Angelicall Salutation . made it both ; who thinke that she , And God too , by your Aves worshipt be : Yet Mary more than God , since that you all Your Offices , Houres , Psalters ; Masse-bookes call Not Gods , but Maries , so that you adore , Serve , her onely now , at least-wise her more By farre than God , Christ , since your bookes thus beare Her name and title , not theirs , as is cleare By your new Printed Masse-bookes , which stil'd be In all their Titles , Fronts , as you may see , Our Ladies Psalters , Primers , Offices , Houres , Rosaries , and such like : This Aves Use hath in time produced , you to Make Her m m See , Bernardinus de Busti his Mariale : and the Authors quoted by Bishop Vsher in his answere to the Jesuites challenge , p. 477. to 496. Servants and Devoti ; who forsake God , Christ , the Holy Ghost , and Trinity Adoring none for God , but her onely : She is Romes Goddesse ; God , Father , Son , Sp'rite , Trinity , Mother ; and none else of Right . The b b Sir Edwin Sandyes Relation . p. 5. to 10 Fleurs des vies des S. part . 2. pag. 129. 130. 131. part . 1. p. 63. 64. Stateliest Churches , Altars , Images Most Monkes , Nunnes , Orders ; all Houres , Offices , Bookes of Devotion are hers , beare her Name , And all Grace , Pardon comes from this blest Dame , As Rome Avers now . This Aves have wrought Beyond , contrary to the Angels thought , And Maries too ; who by them hath undone , Ungodded both the Father , and the Sonne .

On , and against Popish Beades , and Pater-Nosters oft Repetition on them . I Wonder much why Papists on * * These Beads must be solemnely hallowed ere they must be used to say our Ladies Psalter on : the forme of which consecration you may reade in Tho. Beacons 3. Vol. f. 291. 292. 358. 359. Bedes pray , And all their Pater-Nosters by them say . Is it because they set them out to sale , And none will buy them by their weight but Tale ? As they doe wodden Billets ; and therefore They must have Beades to keepe true Count and score ? If so ; it seemes a just and Lawfull Act ; Though to sell Prayers , be no Christian Fact . Or is it , because they contract each day With God , how many Paters they will say To him ? and so their Bedes serve to keepe true Account , that God from them may have his due ; So many Pater-Nosters just as they By Contract , vow , or pennance , ought to pay ? This seemes an honest Practise , and most just , To render God his due : yet then they must First prove , that God takes all their prayers by Tale Not weight ; but this would marre their price and sale . Their Paters are so light , that God must take Them all by Tale , sith they no weight will make . For should he ballance them , their endlesse tale Of Paters , would not Poyse , nor turne the Scale . Bedes then keepe equall Scores , 'twixt God and them ; God would forget else what they pay to him : He is oblivious , if not false ; therefore They dare not trust him , they must keepe the score . Or else they deeme he mindes no more than they Their mumbled Paters ; else they would not pray By Count ; I doubt they cheate God in the Score Sometimes , to make him minde their Paters more . Or doe they use their Bedes alone to finde That tale of Paters which they seldome minde ? Their thoughts being else-where when their Pater's sayd , The Bedes must tell them still how oft they pray'd : Their Paters sure are sayd with great devotion ; They doe not know their summe , but by Bedes Motion : Should God them take by weight , than , not by Count , So many feathers would their poyse surmount . I doubt their Beades , though light , will overweigh All Paters , Aves , which they on them say ; And are far more worth were they to be sold , Than all the Paters , Aves , on them told . But why must Paters thus be said by score ? Did Christs Apostles , Prophets , Saints before Time use it ? No , reade Scripture new or old You finde no Paters , Prayers on Beades told . Some thinke our Bede , these Beads did first invent , From whom they tooke their Name ; if I consent ( * * Peter the Hermite was the first that invented Beades and Chappelets about the yeare . 1263. Iohn Crespin : Le●st . de L'eglis . p. 382. Others make them of later date . Though false , ) yet for sev'n hundred yeares , or more Next after Christ , none Paters by Beades score Said ; now the Case is alt'red ; few can say Their Paters , unlesse they on Beades them pray . Pray on them ? No : let him marke who this reads They never use to pray , but say their Beads : This is their Proper language , so as they Confesse , their Beades helpe make them not to pray ; To say indeede , nay use vaine Repetition , Against the Paters and Christs Prohibition , Who first ordain'd the p p Mat. 6. 7. 8. 9. 10. Eccles. 5. 2. Pater purposely Vaine Babling , and your Bedes quite to put by , Which Christ condemnes as Heathnish , and defends All his to use , because it God offends . But Chaplets now this remedie hath mar'd , And made it the disease it should discard : Some scores of Pater Nosters must be said On Beades , ere God can heare , minde what they praide : He 's growne now deafe belike , and cannot heare Their first , next , third , fourth Pater ; or they feare He is asleepe , or dreaming ; so that he With peales of Paters must awaked be , Or with their Beads great ratling sound and noise , Ere he can heare or listen to their voyce . If he heares the first dozen Paters , all The next are Idle , Bootelesse , Prodigall , Yea , a grosse q q Exod. 20. 7. Matth. 6. 5. 7. 8. taking of Gods Name in vaine ; Which if it merits ought , it s nought but paine . Such Idle Babble , and Battologie God doth condemne , reject , hate , and defie , Especially when they kneele downe before Saints Images , and say their Paters o're To them , as if they God the Father were , And did their Beades and babled Paters heare : Which damned common practise Rome allow's In her r r Cap. de Oratione . Trent Catechisme , not disavou's ; Yea , Hubberdin , with others long agoe , Maintain'd , s s Fox Acts and Monuments p. 1310. 1314. in the old Edition . that they might Pater Nosters to S. Peter say , and other Saints full well Without offence ; and t t A briefe instruction , &c. By George Douley Priest : Edit. 4. 1638. Permissu superiorum . p. 84. George Douly doth tell Us now of late , in his Instruction Of the chiefe points of your Religion , That doubtlesse men may say the Pater , or The Ave Marie unto the honour , Or Invocation of any other Saint or Angell , with this intent , either To pray to God that he would have mercy Vpon their soules , for this Saints , Angels Cry ; Or to craze of the Saints themselves , that they Will offer to God for them what they pray . A new point of faith and devotion , Not knowne to Christ , but to Romes Priests alone : Had Papists sense or Reason , they might see How oft repeated Pater Nosters be Most irkesome , loathsome to God , not pleasing . For if men here should to a Judge , Lord , King , Ten , twenty , thirty , Forty times , or more Together the same words , requests , say o're , ( As they to God say Paters ) all would thinke Them mad or foolish ; yea their suites would stinke And be denide for this their Clam'rous cry , Thougst Just , since mar'd by such Battologie . If it be folly , frenzie , babling then Oft to repeate our suites and plaints to men , Yea , the next way to make them us deny ; Is it not just the same to God to cry Thus Pater , Pater , for an houre or more Untill your Beades be fully numbred ore ? v v Mat. 6. 5. to 10. Doubtlesse it is , nay a meere mockery Of God , who turnes his eares from this vaine cry . All deeme the Cuckoos , which doe oft times sing Nought else but Cuckoo , Cuckoo , in the spring For three Moneths space ; most foolish birds because They oft repeate their Cuckoo , without pause ; And we thinke children , fooles , the Cuckooes play , In counting then how oft they Cuckoo say . Papists are worse than Cuckooes , which forbeare Their Cuckooes song for nine moneths space each yeare ; When they their Cuckoo-Paters night and day , All the yeare long repeate , and never stay . Yea , whereas Cuckooes never keepe account How oft they Cuckoo cry ; they them surmount In this , that they cry Cuckoo and keepe score How oft they doe it , on Beades made therefore ; So that they are more sottish , foolish , vaine Than Cuckoos , Children , Fooles , and so remaine ; Whose severall follies all conjoyned be In them , and linkt in one , as now we see . If they on Beades to pray will still proceede , They are Fooles , Children , and the Cuckooes seede .

On , and against Popish Crucifixes , and Images of Christ . NO Pictures can so lively represent Christs Death and Passion , as the x x 1 Cor. 11. 24. 25. 26. Gal. 3. 1. Sacrament And Word , the onely Crucifixes he Hath left his Church , his death , to minde , and see . What neede of Pictures , Crucifixes then To shew Christs death , or Person unto men ? Had they beene usefull , he had instituted Them too , like these : sith not , they are refuted . If we Christs Person , or humanitie At any time would set before our eye . Let us behold our selves : No Image can So lively set forth Christ to us , as Man , Gods and Christs perfect y y Gen. 1. 26. 27. c. 5. 1. c. 9. 6. 1 Cor. 11. 7. Eph 4. 24. Col. 3. 10. Image ; whose likenesse And z z Phil. 2. 7. 8. Heb. 2. 11. 14. 16. 17. c. 4 15. John 1. 14. 1. Cor. 15. 48. 49. 2 Cor. 3. 18. Nature Christ assum'd : if Man expresse Not Christ sufficiently unto our view , No pictures can ; they false are , He the true , And perfect living Image of Christ ; why Neglect they truth then , and behold a a Isay 44. 20. Hab. 2. 18. Jer. 10. 8. a lye ? The Scripture no description of Christs face Forme , feature , person makes , but of his b b Joh. 1. 14. 16. grace That none should dare presume to undertake His c c Deut. 4. 15. 16. 17. 12. 23. 2 Cor. 5. 16. unknowne Image , Vnseene shape to make , Which cannot but be false , and a meere d d Hab. c. 18. Isay 44. 20. Ezech. 10. 2. Rom. 1. 25. lye , Because no ground , shape 's left to draw them by . And none now know Christs true forme , portraiture : How can the Papists , others then be sure Those Crucifixes they adore , keepe , see Are Christs true Pictures , and not one of the Two c c Mat. 27. 38 Ma● . 15. 27. Luk. 23. 32. 33. Joh. 19. 18. 32. Theeves that were with him then Crucifi'd , Since both alike upon their Crosses dy'd ? And those who made them for ought they can tell Intended to present by them as well These Theeves as Christ ; sith nothing doth appeare From the bare Picture , this great doubt to cleare ? You must then know the Painters thoughts ere ye Them for Christs Pictures can once take to be . Which nought can make them , but your fantasie , And theirs that made them , but by guesse onely . But grant them true , what fruites , good can accrue To men by Christs meere outward shape they view ? Since all our comfort rests in this , that He Mans f f Joh. 1. 14. Phi. 2. 7 & Mar 1. 23. H●b . 2. 11. 14. 16. 17. c ▪ 4. 15 : Nature tooke , not that shape which we see ; His Incarnation , not his Countenance Was that which did our Natures , States advance ; Which men alone , not Pictures can expresse Unto the Life , they then are vaine , uselesse . Christ was unlike to most , or all in face , His * * Yet the Papists say , Salve fancta facies nostri redemptoris . Salve vultus Domini Imago beata &c. Officium . B. Mariae . secundum usum Sarum . p. 67. visage saves none , but his Nature , grace ; We must strive to be g g Phil. 2. 5. 1 Cor. 15. 49. 2 Cor. 3. 19. Eph. 5. 2. Mat. 11. 29. like him inwardly In Graces , but not paint him outwardly . Gods Word h h Exod. 20. 4. 5. Levit. 26. 1 Deur . 4. 15. to 23. c. 5. 8. 9. forbids such Images to make , Or use at all : we must them then forsake . The holy noynting Oyle which Sanctifi'd The Arke , Priests , Tabernacle , all beside Which did thereto belong , with that perfume Which God prescrib'd of old , none might presume On i i Exod. 30. 31. 32. 33. 36. 37. 38. paine of death to make the like ; sith they Were holy ; and in type did Christ display , Who doth us k k Heb. 2. 11. c. 11 29. c. 13. 12. 1. Cor. 1. 2. c. 6. 11. Rev. 8. 3. 4. sanctifie , and quite consume The stinke of all our prayers , with his perfume . If then it were so grand a crime for men To make the like to these types of Christ , then To make Christs Image , likenesse for a use Civill , or Sacred , is a great abuse . It s Civill use , walls , windowes , Roomes to grace , Doth Christ , prophane , abuse and much debase ; Christ , is an l l Luk. 1. 36. Mar. 1. 24. Act. 2. 27. c. 3. 14. c. 13. 35. 1 Joh. 2. 20. Dan. 9. 24. holy and most sacred thing , Ordaind for holy uses ; the making Then of him common , for a civill use Is prophanation , and more grand abuse Than to turne Churches , Lords Bords , Chalices To prophane uses ; damn'd by Popes Decrees For prophanation , grosse impiety . It s civill use you then must needs denie . T is sinne , prophanenesse , by all mens consents , For to translate the sacred Elements Of bread and wine ( which Christs * * 1 Cor. 11. 25. 26. 27. 28. Gal. 3. 1. death typifie And paint his Body , blood-shed to our eye , ) Unto a vulgar use ; then by the same Reason it must deserve as great a blame , To make Christs Image for a civill end , Since both alike to prophanation tend . It s Sacred use , to worship , or adore , Makes it a sinnefull m m Psal. 106. 19. 20. 21. Rom. 1. 19 23. 25. 2 Cor. 6. 16. Rev. 9. 20. Idoll ; and therefore Be it for Common , or for Sacred use , To make Christs Image is a grosse abuse , Nay Sacriledge , falshood and blasphemy , Sith it presents Christs bare humanity Unto mens eyes , thoughts , fancies , separate Quite from his Godhead and Divine estate , Which hypostatically is joyn'd to His humane Nature , in such sort , that no Man must behold , view his humanity But as n n Mar. 1. 23. Joh. 1. 14. Acts 20. 28. Rom. 9. 5. Tit. 2. 13. conjoyn'd still to his Deity , Which o o Isa 40. 18. Act. 17. 29. Rom. 1. 22. 23. 25. 1 Tim. 6. 16 no picture can possibly expresse Vnto the eye , since voyd of all likenesse And visibility . Christ as meere man Unto us no Christ , Jesus , Saviour can Be , Therefore 't is both falshood , blasphemie To picture Christ as a dead man onely , Hanging upon his Crosse , quite severed From what made him a Saviour , his Godhead . What comfort , profit can it be to eye Christ hanging on his Crosse as man onely ? Ah , none at all . Thus you him alwayes view In Crucifixes . Therefore bid adieu Unto them : and the rather because they Mis-represent Christ to you day by day ; Not onely as meere man , but as hanging Yet actually upon his Crosse : a thing Both false and dangerous , which doth quite p p 1 Cor. 15. 15. to 20. Rom. 8. 34. c. 10. 9. c. 14. 425. confound Our faith , hope , joy , and cast them to the ground ; Christs hanging on the Crosse was transient , Past in q q Mar. 15. 25. 33. 34. Joh. 19 few houres , which done he r r Luk. 24. Act. 1. 1. to 12. c. 3. 21. c. 7. 56. rose and went Vp into Heav'n , where he now reignes onely , And lives free from his Crosse s s Rom. 6. 8. 9. 10. 11. Rev. 1. 18. no more to dye . To paint him then still hanging on his Crosse , Or as a sucking infant , it most grosse Abuse , controuling sacred History , And representing nothing but a lye . O than with n n Isa 2 20. c. 30. 22. c. 31. 7. Hosea 14. 8. indignation cast away These Idoll Pictures , and aside them lay ; Which at the best are o o Isa. 44. 20. Rom. 1. 25. Lies , and different From Christs forme which the Scriptures represent . The p p See Molanus . Historiae de Imaginibus , & Lentulus his forged description & Picture of him , commonly printed and sold here of late yeares . Papists paint Christ very lovely , faire , And like a Nazarite , with long compt haire , And somewhat fleshy ; when the Text saith , he Should q q Isa. 52. 14. c. 5● . c. 3. Phil. 2. 7. ps. 22. 6. 7. like a roote which springs in dry ground be ; And that he had no forme nor comelinesse Of Person in him , ( as they him expresse ) So that when men should see him , no beauty , Him to desire , they should in him espie ; Whence they should him reject , despise , despite , And hide their faces from his gastly sight . He was no Nazarite , nor long haire wore ( As some yet dreame , and many heretofore : ) For he r r Mat. 11. 19. c. 26. 29. Mar. 14. 25. c. 15. 23. Joh. 2. 8. 9. 10. Luk. 2● . 12. dranke wine , oft s s Mat. 9. 24. 25. Mar. 5. 35. 39. 41. 42. toucht , nay rais'd the dead Which t t Num. 6. 3. to . 12 Am. ● . 12 Nazarites might not , nor shav'd he his head When he came neare dead Corps as Nazarites Were bound to doe , nor us'd ought of their rites , He was not , could not be v v Heb. 4. 15. ● Pet. 2. 22. See ( l ) before Joh. 14 , 30. defil'd at all Like x x Num. 6. 9. 10. 12. them ; no sinne in him was , nor could fall . Into him . He no sinne-peace-burnt-offring , Or such like for y y Heb. 7. 26. 27. 28. himselfe had neede to bring , As z z Nu. 6. 722 they : He was not then a Naz●rite Nor yet could be , as some men vainely write : It s true , he dwelt at Nazareth ; whence he A a a Mat. 2. 13. as our last Translation truely renders it : whence Christians were called Nazarens Act. 24. 5. Nazaret ( not rite ) is sayd to be , And oft stil'd Jesus of b b Mat. 21. 11. Luc. 2. 39. 51. c. 4. 16. Joh. 1. 45. 46. Naz'reth , but not A Nazarite by Order , as these dote , Who paint him with long baire , to men a c c 1 Cor. 11. 14. 15. 16. shame Saith Paul , yea Nature , and so him defame . Nay , where the d d Psa. 22. 14. 15. 16. 17. applied to Christ . Matth. 27. 35. Luk. 23. 34. 35. Scripture saith , that his body Was like a pot-sheard , so leane , withered , dry , That men might all his bones tell ; these mistake In that they in their Images him make Plumpe , fleshy , so that none can tell his bones ; His Pictures than are meere lyes , and false ones , Expressing not Christs true shape , but onely The Painters fancie , and grosse forgery : Those than who these false Images adore , Worship the Painters fancy , and no more , Instead of Christ himselfe ; which certainely Is both false e e Exod. 20. 4. 5. Rom. 1. 19. to 27. Psa. 106. 19. 20. 21. worship and Idolatry : It is no doubt a great sinne to misdraw , Mispicture Christ thus , f f Exod. 20. 4. 5. 6. Deut. 4. 12. to 24. Lev. 26. 1. ' gainst his word and Law , Which Popes have g g Index Librorum prohib . reg. 4. The Rhemists Preface to the new Testament . taken from the Laity Whom these false h h Molanu Historia de Imaginibus & Picturis Tho. Waldensis . Tom. 3. Tit. 19. c. 53. p. 274. &c. Pictures must now edifie And teach in stead of them : In this deale they Like men with Children from whom they away Take gold or silver , and then them content With Babies , Counters , their cryes to prevent . Papists are children , or the Children play , To set up Pictures , cast Gods Word away .

On , and against Popish Crucifixes , and adoring them with Latria . WHat , Christ still hanging on the Crosse ? not yet Quite dead ? or doth he his pains so forget As to take pleasure thus to hang , not dye For sundry ages ? or are none there by To take him downe , if dead ; that he thus stayes . So long upon his Crosse , both nights and dayes ? Is he not yet interred , Rais'd againe , Ascended into heav'n there to remaine At Gods right hand ? and so i i 1 Cor. 15. 15. to . 20. Rom 4. 24. 25. c. 8. 34. our Faith , Hope , gone ; Salvation lost , and our poore Soules undone ? Is not the i i Mat. 27. 57. 58. Mar. 15. 42. 43. Luc. 23. 50. 51. Joh. 19. 31. 38. to 42. Evening come him downe to take ? No Sabbath nigh ? hath Joseph yet not spake To Pilate for to take him downe ? Shall He Thus on his Gibbet alwayes hanging be ? Not among Jewes in Jury , but in Rome , His Spouse , some say ; O where 's her love become ? Hath Peter now for ever and a day k k Mat. 26. 56. 58. 69. to 75. Renounc'd his Master , and fled quite away ? I feare he hath , else Christ had long ere this Beene taken off the Crosse by him , or his . But once tooke downe ; Popes hang him up againe Upon it , there not l l Mark . 15. 25. 33. 34. few houres to remaine As at the first ; but from age unto age . This is small shew of love , no doubt 't is rage ; Yea , greater malice farre than ought we finde In Pilate , Jewes , High-Priests , who were so kind As not to suffer Christ to hang m m Mat. 27. 57. to the end . Joh. 19. 31. to the end . one day Vpon his crosse , when first they did him slay . Rome's turn'd Jew , Judas , High-Priests , worse than all ; Their malice joyn'd , of hers farre short doth fall : They nayl'd him onely to one Crosse ; no more ; She to ten hundred thousands , past all score And number ; taking pleasure and delight To see Christ ever hanging in her sight . They on a crosse of n n Act. 10. 39. c. 13. 29. Gal. 3. 13. 1 Pet , 2. 24. wood hang'd Christ alone , Rome upon Crosses of gold , silver , stone , Tin , Lead , Brasse , Copper , Glasse , Wood , Tapestrie , Waxe , Bricke , Past , Leather , Paper , Christ hang , tye ; And least she should not him sufficiently , On all these Crosses , kill and Crucifie ; She doth it in as many o o See Bellarmine De sacrificio Missae , and others . Masses more Each day . O blessed Jesus what great store Of Crosses , Tortures , deaths doth Rome provide To pierce thy hands , feete and thy blessed side ? And kill thee every day oft times afresh ; Nay eate thy body , p p Corpus Christi posse in Sacramento sensualiter frangi , & fidelium dentibus atteri , Gratian : Decret: pars 3. De Consecratione ; Dest . 2. cap. Ego Berengarius . teare and gnaw thy flesh ? Is this thy Vicars , Spouses Love to thee , Thus worse than Pilate , Jewes , High-Priests to be ? But this their malice makes notorious , That they deeme all this q q Bellarmine , and others De Sacrificio Missae : Tho. Beacons Reliques of Rome . ● ol. 3 f. 366. 367. meritorious ; No doubt it is so if they glosse it well ; It doth deserve the deepest place in Hell . But why doe they thus fixe thee to the Crosse ? Because Romes Pope else should sustain● great losse ; He could not else possesse thy throne , and reigne , Not as thy Vicar but thy Soveraigne ; Thy Lawes else must be kept , thy word obey'd , Thy will by him fulfill'd , and not gaine-sayd : All which Popes doe against , beside thy word Should then be voyd , and by all men abhor'd ; They must be Peter then in Truth , not name , Else thou wouldst thrust them from his chaire with shame . Good reason have they then to nayle and tye Christ to these Crosses for Eternity . In this they shew their peerelesse faith , and love , To bind Christ fast that he should never move From off these Crosses , to oppose their-will , They doe so love his precepts to fulfill . If this be love , I may then truely say , The Jewes in love did Crucifie and slay Christ at the first ; were Popes but loved so , They would all Crucifixes damne , forgoe , And never more the Crosse , nayles , speare adore For Saints , which kil'd Christ , and his body tore : But whilst they thus adore these , they imply That to kill Christ , deserves a Deity : The Souldiers than and Jewes who Crucifi'd Him more than these , must now be deifide , And worshipt with r r Aquinas Summae : pars . 3. qu. 25. Art. 3. Azorius Instit. Moralium . Tom. 1. l. 9. c. 6. Thomas Waldensis . Tom. 3. Tit. 20. c. 159. Latrie ; like nayles , speare , Crosse , By which Hell , Devills , shall receive great losse ; Since none to Hell can damned be , if they Demerrit Heav'n , and Latry , who Christ slay .

On , and against , Popish Pictures of the Virgin Mary as a Queene , sitting on a Throne with a Triple Crowne on her head , and holding Christ , painted like a sucking Infant , in her Armes ; and on the Reliques of her milke , which they keepe and shew . FIe , Mary , fie ; what give sucke to a Baby ? It is not decent , fit for Queene , nor Lady : With them it 's out of fashion ; thou wilt shame Thy selfe with these , they will thee taxe and blame : Wer 't thou no Lady , Queene , as heretofore , Thou migh'st doe this ; but now not doe it more Since Queene and Lady too : Thy childe growes great Or old enough to be wean'd from the Teat . He hath suckt sixeteene hundred yeares and more , Thirty mens ages , shall he ne're give o're ? Shall he be still a suckling , or a foole To sucke so long ? t is time he were at Schoole . Others give sucke but for one yeare , or two ; Thou , sixteene hundred yeares , what doest thou doe Thus to turmoyle thy selfe ? and all in vaine , He doth a little Infant yet remaine , Where some not halfe so old as he , have knowne Ten Generations unto old men growne . Sure thy milke , I doubt , is very bad , Thy Babe ere this might else have beene a Lad ; Out of his coates , at least ; No age hath knowne One sucke so long , and yet so little growne . No doubt , if noted , t is a Miracle Whose strangenesse doth all Wonders else excell . But ( blessed Virgin ) can thy milke be ill , Sith nought but s s Luk. 1. 28. Goodnesse all thy members fill ? This cannot be the reason , milke is scant More likely , with thee ; and thy Babe doth want Milke , that hee thrives not ; and hee 'le sucke no other Nurse thou wouldst put him to , but thee his Mother . Yet , since I finde , thou hast much Milke to spare , As Hogges-heads of its Reliques now declare t t See Tho. Beacons Reliques of Rome , Vol. 3. fol. 181. b. 184. a. 186. a 193. a. Declaration du Pere Basil . p. 85. There is a Chapple named S. Laict in Reimes where the Ladies Milke is kept . 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't s fresh , sweete , not sowre ; No doubt they steale thy milke from thee each houre Else it would wast , * * If the consecrated Bread and wine , which Rome holds , to be the very glorified Body and Blood of Christ , will putrifie , mould and corrupt if over-long reserved , as experience witnesseth , and all Romish D●● grant : then much more the Virgins milke : unlesse they make it better than Christs very body and blood . 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 , v v Impera Filio tuo Monstra Te esse Matrem . Yet remaining in all their Houres of our Lady and Masse-bookes and sundry Manuals of their Devotion , intimating Christ now in state of Glory to be still under his Mothers Command . See B. Vsh . Ans . to the Iesuits Chal. p. 478. to 496. 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 x x Mat. 2 ● . 2. 9. 11. 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 find● By Statues , Pictures , all of this to minde ; Where Mary sits as Lady , yea , as * * Thus is She pictured not onely among Papist ; abroad , but at home to , and such a Statue of her hath beene lately set up over the Porch of S. Maries Church in Oxford to the great scandall of Protestants , and obduration of Papists . 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 . WHat ? 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 y y Nicolaus de Clemangis , de corrupto Ecclesiae statu c. 15. 23. Agrippa De. Va. Scie●t . c. 63. 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 z z Agrip. De Vanitat . Scien . c. 63. Espenceus de Continentia l. 3. c. 4. 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 a a Sum. part . 3. tit . 23. c. 3. f. 159. 160. 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 Canoniz'd , we must give faith To what this Saint saw , and another saith . Belike this chast pure Virgin , who b b Luk. 1. 34. here fled Mans carnall knowledge , and the Marriage bed , Mounted to heaven , and in state of joy Is growne more wanton , common , not so coy As here she was ; or hath forgot , cast by Her Virgins state , and Pristine chastity , Since swarmes of Leacherous Fryers thus reside Under her coates , too neare her skin , thighes , side . T' was well this Order had no being when She was on earth ; Sh 'ad scarce beene Virgin then . These Jacobines who now so neere her lye , I doubt had rob'd her , of her chastity . But is the Virgin in her Robes there clad ? This news perchance may make some Monks look sad . The c c See Tho Beacons Reliques of Rome . Hospinian De Origine Templorum : cap. Reliquiis . Relikes of her Garments they shew here Will prove all false , hath she her Wardrobe there ; Unlesse they say , she left her cloathes behind : How doe they then her Coates in heav'n thus find ? Perhaps she hath new suites made there , her old She them be queath'd to be kept , shew'd , bought , sold . If so , then Taylors shall be sav'd , and skip To heav'n , to make Coates for her Lady-ship : Have they no merits , faith , grace , yet their trade Will save them ; else her cloathes could not be made . And to make robes for Her deserves doubtlesse A place in heav'n , she cannot give them lesse . But how came Fryers by those cloathes which she Here wore on earth ? or how can they or we For certaine know them to be hers ? since they So rich , fresh , gawdy , not like her aray , ( Not heard off in the world nine hundred yeares Or more from her decease , ) may breede just feares They are * * See Cassandri Consultatio , cap. De Veneratiene Reliquiarum , p. 973. 974. Where he freely confeseth , that most of the Reliques Papists now shew , are great and detestable Impostures , & therefore wisheth that all shewing of Reliques should be utterly abolished . not hers ? nor can they shew us by What trusty hands they were kept anciently , And thence transmitted to them , for to make Blind sots adore them for the Virgins sake . Besides , her cloathes were old when first off cast ; Full sixteene hundred yeares since that are past , They then were rotted , perisht long agone , And so the fresh , rich Ragges , they shew are none Of hers , no doubt ; unlesse they chance to say New shreds of Reliques drop from heav'n each day From her into their Wardrobes ; whence their d d See Tho Beacons Reliques of Rome . store Of Reliques now is more than heretofore ; Sagreat , that they ten thousand times or more Ex●eede all Garments which on Earth shewore : Their store of new , sine , gaudy Reliques now Must needes then fall from heav'n to them below : She 's now a Queene , a Lady , hath each day Or weeke at least , rich suites of new aray , Which once put on , the old droppe to them here , Because none will adore such Reliques there , As * * See Tho. Waldensis , Tom 3. Tit. 23. c. 164. 165. & Tit. 21. c. 161. some doe here , and trot from place to place In pilgrimage them to see , kisse , embrace . Againe , her Robes are now of e e Eratque hoc tantae capacitatis & immensitatis vestimen●um , quod totam caelestem patriam amplexando dulciter continebat . Antoninus : Hist. pars . 3. Tit. 23. c. 3. f. 159. b. larger size , Sith under them an Host of Fryers lies : I wondred much how Papists got such store Of Maryes ragges , but I wonder more , They have so few , since her Coate is so wide And long , that it whole tooopes of Monkes can hide . O Mary ! now thou hast a monstrous traine , Me thinkes its weight , length , breadth , should thee lade , paine , And sinke to earth , unlesse supported by Those strong fat Monkes who under it hid lye .

On , and against Papists reserving the Host and carryning it in Procession . WHy doth Rome keepe Christs Body * * See Tho. Becons . Reliques of Rome . Vol. 3. ●ol . 328. b. prisoner still Within her pixes , quite against his will ? Nought of the Paschall Lambe ( which f f Cor. 5. 7. 8. typified Christ and his Supper ) might g g Exod. 12. 10. c. 29. 34. remaine , abide Vntill the morning , if ought did they then Must burne it in the fire forthwith : yea when Christ did his Supper institute , he sayd , h h Mat. 26. 26 Mar. 14. 22. Luc. 22. 11. 19. 1 Cor. 11. 24. Take Eate forthwith , and nothing then up laid , Reserv'd within a pix : Christs guesse must eate Not keepe nor Closet up their sacred meate . The i i Exod. 12. 46. Paschall Lambs flesh none were to carry Abroade out of the house ; to Typifie , That none must carry Christs body abrode Out of the Church , the place of its abode . Yet Rome in her k k Concil. Coloniense sub Adolpho . An. 1549. c. 17. 22. Surius Tom. 4. Concil. p. 853. 854. Processions carries it Abroad about the streetes , and deemes it fit . Christ rode but once , and then upon an l l Mat. 20. 5. to 11. Mar. 11. 7. 8. 9. Luk. 19. 35. 36. 37. Asse ; But now he doth oft in state , triumph passe On great Mens shoulders in Procession , As if he could not stand , walke , goe alone : By which they turne Christs Supper to m m Qua : ( k ) before . a play ; When they Processions goe , they ever stray . Besides , Rome doth her Hosts still n n See Missale Romanum : & the Cannon of the Masse Acts and Monuments . in the old Edition : p. 891. to 897. Tho. Beacons Reliques of Rome . p. 385. a. elevate And them adore ; these customes are but late . Christ , the Apostles , neither us'd nor taught Them ; doubtlesse , than they are not good , but naught . Rome may ill boast of her Antiquity , Her pactise in all this is Novelty . But here o o George Douley Priest , his briefe Instruction . p. 175. Rome pleads , that Aaron did reserve A p p Exod. 16. 32. 33. 34. pot of Manna , and the same preserve . Within the Arke , by Gods Command : therefore She may and doth her Hosts reserve in store , Thus in her pixes : But this will not serve Her turne , for he the Manna did reserve By Gods q q Exod. 16. 32. expresse Command : But she hath no Command from God her Hosts to pix up so , But onely them r r Mat. 26. 26. to Eate without delay , As s s Exod. 16. 19 20. 22. 23. Manna eaten was the selfe-same day : By Gods procept , and might not be kept till The morrow , as her Sacred Hosts are still . Besides , this Manna was not kept to eate , As are her Hosts : nor did they oft repeate , Renew the same ; when Rome her Hosts ea●h day Or weeke doth change ; nor did Manna decay , Or putrifie , as t t Summa Angelica : Eucharistia . 1. Sect. 38. 39. 40. Romes hosts oft times doe , Wanting Christs warrant to reserve them so ; Nor was it kept , but for a v v Exod. 16. 32. 33. 34. memory , To shew unto the Jewes posterity In future ages , when all Manna ceast , With what bread God did their fore-fathers feast In wildernesse , when he from Egypt Land Them brought , and rescude with a potent hand : So is the Text expresse : Now Hosts remaine And shall not cease till Christ shall x x 1 Cor. 11. 25. 26. come againe . You then no ground from Manna have to store , Reserve your Hosts in Pixes any more , But rather not to doe it ; since none might y y Exod. 16. 19. 20. Reserve their Manna till the next dayes light : And Manna was a z z Joh. 6. 31. to 52. type of sacred bread , Of Christ , wherewith our soules are nourished . Nor is the Arkes removing , any ground Whereon Rome can her Hosts Processions found , For that remov'd not but by Gods a a Exod. 17. 1 c. 40. 36. 37. 38. Num. 9. 15. 16. 17. 18. 19. 20. 21. 22. 23. Command Whilst Israel journeyed towards Cana's land ; Wherein when they were seated , it did b b 2 Chron. 6. 41. Psal. 132. 5. 8. 2 Sam. 6. 10. 11. 12. 17. 1 Sam. 7. 2. rest Still in one place , which by it was much blest . Nor did the Arke once in Procession ride About the streetes , as your Hosts doe : beside When it remov'd none did fall downe before And worship it , as you your Hosts adore In your Processions , on set dayes kept still : Whereas the Arke c c Num. 9. 15. to 23. remov'd still at Gods will : But you have no command your Hosts to beare Thus in Procession , and you seated are In peace within your Countries ; therefore you To these Processions must quite bid adue Till God command them , and you journey to The Land of Canaan , as the Jewes did tho .

On Popish Tapers . TApers at noone day burning ? why ? to light A blind Religion to which day seemes Night . Papists thinke all else blinde : How blind are they Who thus need burning Torches at Noone-day ? But t is to d d Fox Acts and Monuments . p. 685. in the old Edition , Tho. Waldensis . Tom. 3. Tit. 24. c. 166. shew , that Christ is this worlds light : Doth not the shining Sunne shew this more bright Than any Tapers ? which gives e e Gen. 1. 16. Psal. 136. 7. 8. Psal. 19. 1. 2. Light to all The world alone , and is the Radicall Fountaine of all light ; whereas Tapers give Light but to few , who cannot well perceive Their Light at Noone-day : None then neede such light But Romish Owles who hate the Sunne , love Night ; And are so senselesse , that they cannot see Feele , taste , their Sacred Host still Bread to be . f f Num igitur mentis suae compos putandus est , qui auctori & datori luminis can delatum aut cerarum lumen offer● pro munere ? De vero Cultu . l. 6. c. 2. Lactamius deem'd this Madnesse heretofore In Pagans ; then in Papists 't is much more .

On S. Michaels Buckler and Poynard , kept for a Relique in the Chapple of S. Michaels Mount in Normandy . IN g g Tho. Beacons Reliques of Rome : Vol. 3. f. 90. a. Declation du Pere Basil . a S●dan . 1637. p. 84. Michaels Chappell in S. Michaels Mount Is kept a Relique of no small account , Arch-Angel Michaels double Buckler , made Of fine red velvet , which doth never fade ; And his steele Poynard , with which Armes he fought Against the h h Rev. 12. 7. to 14. Dragon , when he cast him out Of Heaven , with all his Angels : certainely These famous Reliques are a forgery , Since Angels i i Psal. 104. 4. Heb. 1. 7. Spirits ) in a Spirituall Warre , as this was , could use no corporall Armes , instruments of warre ; nor doe I finde By Scripture , they had weapons of this kinde : I doubt these Armes were forg'd by Romes Clergie , Who use such k k See Platina , Balaeus , Benno Cardinalis , Crespin and others in the life of Pope Hildebrand , and other his successors . Armes , and lay devotion by In all their warres , since Michael as they say Clad with these Armes , not Prayers got the day Of the red Dragon , Satan , and his Host ; Who else perchance the day and field had lost . How Spirits can repel'd , or conquered be With swords and Bucklers , I cannot yet see . Those who this Dragon will repulse or slay Must use no Armes , but onely l l Mat. 17. 21. Eph. 6. 11. to 19. 1. Pet. 5. 8. 9. Jam. 4. 7. fast and pray , And neede no other Buckler , shield , or sword , But Prayer , Faith , and Gods most Sacred Word Saint Michaels Buckler , Poinyard , and such Armes Cannot defend men from the Devils charmes .

On the Reliques of Iosephs Han , and the Asses tayle . IN France , at m m Declaration du Pere Basil . p. 85. Courchiverni neere to Blois Within a Bottle they keepe , shew the Noyse , Or H●n which Joseph , ( Christs reputed father ) Vs'd when he cleft wood , or when squar'd it rather . A famous Relique : 't was , a skilfull man Who could both catch and bottle up his Han In such good pickle , that it keepes fresh still For sixeteene hundred yeares and more : what ill Fortune had Josephs Body to decay , When as his breath and Han last to this day , And are preserved with such speciall care , When as his body , bones , flesh perisht are . His Han at first was not seene , onely heard ; Now onely seene , not heard ; t is false , or mar'd : The n n At Genes: See Tho. Beacons Reliques of Rome . Vol. 3. f. 90 a. Asses tayle whereon Christ rod , which they Have yet to shew , to this Han joyne they may , Nay weare the Asses tayle , eares , skin and head , Since they such Lyes for Truths have credited ; Which Fooles and Children would deride and jeare : They are more sottish than the Asse , I feare .

On the Popish Sacrifice of the Masse . WHat , Masse no Sacrifice ? this mine heart cooles Yet courage ; t is the o o Eccles. 5. 1. Sacrifice of Fooles . Why so ? they thinke Priests offer Christ againe , Yet doe not , cannot do 't : the p p Heb. 9. 12. 25. 26. 27. 28. c. 10. 10. 11. 12. 13. 14. 17. 18. Text is plaine . They say , q q See Beller . de Sacrificio Missae . Declaration du . Pere Basil c. 1. Tho. Beacons Reliques of Rome , Vol. 3. f. 366. 367. it is for use , worth , better , more Than that which Christ made on the Crosse before . As if that Pictures were more excellent Than any Persons which they represent . It strangles , murders , Christ a fresh each day ; And yet it is unbloody , as they say : Yea meritorious ; then the High-Priests , Jewes For killing Christ , Heav'n merit , its strange newes . It doth availe ( they hold ) both quicke and dead : True ; Priests who live , by it are nourished ; Yea much inricht , and buried sumptuously When dead ; thus quicke and dead Priests gaine thereby ; When as Lay-men by it are oft undone ; The deade mans Masse , quite breakes his living Sonne .

On Romes seven Sacraments . TWo Sacraments ? No more ? too few by five , Had Popes no more to sell they could not thrive : r r See Bella● . De Sacramentis : Contr. 6. de Numera Sacramentorum . And Amesii . Bellarminus Eu●ruatus . Tom. 3. c. 6. f. 52. 53. Seven's a compleate number ; they may sell One Sacrament each day , and so gaine well ; It s fit each day should have its Sacrament To vent , else Popes would hardly be content , Now they may Market keepe all weeke , yeare ; this Popes well remembring , thought it not amisse To adde five Sacraments to Christs owne two , The sale of which if lost , would them undoe .

On Romes seven deadly Sinnes . BUt s s Officium beatae Mariae : Ledesma . c. 14. Canisius . sum . Doct. Christianae p. 237. 238. Seven deadly Sinnes Rome ? if thou sell All sinnes but these , thou mayst thrive pretty well : But thou to raise thy Holy Fathers rents Mak'st veniall all thy seven Sacraments : The sale of each which is a mortall sinne : Thou must thy tale of deadly sinnes begin To double , since they seven Sacraments Thus sold , prove deadly sinnes in their events But are these deadly , sith thou selst them all ? Not so : at Rome all sinnes are Veniall .

On Romes Latine prayers . ROme will have none but t t See Missale Romanum , Officium B. Mariae . Fox Acts and Monuments . p. 1717. to 1721. in the old Edition . Latine prayers to God ; T were just to whip her with the selfe same rod ; Give her but Latin , henceforth , and no Coyne , She will to Latin any Language joyne : Nay damne the Tongue , and to gaine Gold good store , Sweare she will ne're receive the Latine more .

On Popish Miracles . MIracles still ? after so many done ? Is such a wonder as the world might stonne . Doth Romes faith stagger ? is she yet in doubt That she for v v Tho. Waldensis de Sacramentalibus . Tom. 3. Tit. 14. c. 124. 125. p. 239. to 233. Miracles thus still cryes out ? Either the old were false , x x Mar. 16. 17 20. Heb. 2. 4. Joh. 4. 48. the Faith untrue They did confirme , else ther 's no neede of new . The old Faith 's lost in Rome , she hath a new one , She needes new wonders , it to make a true one : y y See Surius , Ribadeneira ; Antoninus and others in the lives of the Saints : Maffaeus his History of India , & the Jesuites letters thereto annexed from thence . Such she hath store of too , and yet she cryes For more : I doubt she knowes they are but lyes , And false impostures , else she would not call For fresh , her new false faith to keepe from fall . Hold then thy peace Rome , else I must thee tell Thy faith is false , and thou an Infidell ;

On Popish whippings and Satisfactions . IF whipping might sinnes purge and satisfie ; Each Bridewell should then be a Purgatory ; And Rogues there dayly whipt , should merit more Than all the members of the Roman whore ; Who now to satisfie and merrit well Should still be kept , whipt , tortur'd in Bridewell .

On Papists abstaining from flesh on fasting dayes . PApists in z z Surius Concil . Tom. 2. p. 1048. Summa Angelica Tit. Jejunium . Lent , on fasting dayes will Eate No roast , boyld , backt flesh : its unlawfull meat , Yea , mortall sin to taste it , yet they will On all these dayes of raw flesh take their fill Rome against drest flesh , on these dayes hath Law ; She might doe well to make some Acts 'gainst raw : Gainst flesh in Chambers , not in Halls onely ; For her their Fasts , prove Feasts of Venery . How ever it s no a a See Summa Angelica Tit. Jejunium . Ambrose se Elia & Jejunio . Fast no flesh to eate , And yet to feast on fish or better meate ; As Papists doe , who on their Fast dayes feede On choycest fish , and in their Cates exceede . Which doe their flesh more pamper , more inflame Their lusts , than flesh , which they for this cause blame .

On Papists making marriage a Sacrament , and forbidding Priests to marry , yet permitting them to keepe Whores . ROme b b Concilium Senonense An. 1528. Decreta fidei . c. 10. 8. Surius Tom. 4. Concil. p. 627. 729. Marriage makes one of her Sacraments , Yet that her Priests should marry disassents : They are too Holy , wives to have ; yet they Keepe c c Agrippa de Vanitate Scient. c. 63. Espenca us de continentia . l. 3 c. 4. Grauamina Geimaniae . Whores good store ; Rome will not say them nay , But force them to it by an annuall rent : She should make whoredome then a Sacrament Not marriage , since to her Sacred Clergie She doth the last , not first , as ill , deny : It is no Sacrament , but thing unclean ▪ Which doth d d Surius . Concil. Tom. 3. p. 158. Fox Acts and Monuments p. 924. Iohn Bales Acts of English Votaries . Gratian. Diss . 26 , to 46. unpriest , unhallow Sacred men : This marriage doth , not whoredome now in Rome , Nought is her Sacrament then but whoredome .

On Romes extreame unction , and its being a Sacrament . APostles e e Mark . 6. 13. Jam. 5. 14 noynted sicke men to restore Them to their health againe , onely , wherefore Doth Rome then noint them soly at the last , To dye , when all hopes of health , Life are past ? Well may she this her Unction terme , Extreame ; T is extreame madnesse , folly or a dreame : She saith a f f Concilium Senonc●se An. ●527 . c. 10 Surius Tom. 4. p. 〈◊〉 ● . Summa 〈◊〉 . Tit. 〈…〉 6. Sacrament too ; this I doubt Since ne're done in the Church , but alwayes out . It is a Chamber , not Church Sacrament ; In this it doth from all the rest dissent .

On Papists implicit Faith , and Images . PApists have no faith : for they * * Rhemists annot. in Lu. 12. 11. all beleeve As doth their Church ; they hang all on her sleeve ; Their saith is in their Church , not g g As all true faith is in the person beleeving . 1 Pet. 3. 15. 2 Tim. 1. 5. them ; they then Are Infidels , at least wise Faithlesse men : There is no h h See D. Rainolds Theses ; and M. Burtons Bable no Bethel . true faith in their Church now left , They then of all faith must needs be bereft : We may then call each Papist Infidell , Who hath no faith , or what he cannot tell . No wonder than if Papists so delight In Images , they onely walke by sight , Not i i 2 Cor. 5. 7. c 4. 18. Faith ; and so must have before their eye The * * See Tho. Waldensis Tom. 3. Tit. 19. c. 155. and Tit. 20. c. 158. Pictures of Christ and the Deity ; Which cannot stand with Faith , the k k Heb. 11. 1. 2 Cor. 5. 7. evidence Of things not seene , not subject unto sense .

On Popish blind obedience . PApists must l l Tollet . de Instruct . Sacerdotis . l. 4. c. 3. Cusanus . Exist . l : 2. & 6. See Sir Humfry Lynde his By-way-Sect . 22. ne're once doubt what Priests have told : Why tell they then Priests money , weigh their gold ? Belike their Doctrine's currant , not their scale : Their Cayne not Doctrine , needes both Weights and Tale. If they may erre , cheate , prove false in their coyne ; Why may they not then in faith erre , purloine ? [ Which they than money lesse mind , and esteeme ; ] It s safe to try their faith by weight and Beame . The m m Act. 17. 11 12. Noble wise Bereans heretofore By Scripture try'd Pauls Doctrine , you much more Then ought to n n 1 Thes. 5. 20. 1 Joh. 4. 1 Joh. 5. 39. 2 Cor. 13. 5. prove your Priests by Scriptures test , Since they are sinnefull , erring men at best .

On Popish Pilgrimages , Offerings , Kneelings Prayers to the Images of the Virgin Mary ; and their Worshipping of her and them . WHat , * * See Tho. Waldensis : Tom. 3. Tit. 15. c. 134. to 138. Pilgrimages still ? Crosse too and fro ? They erre no doubt , who thus a wandring goe ; Their way , light , guide are lost , yea faith , I doubt ; Perhaps they Straggle thus to finde them out . The o o Mat. 2. 12. 8. wise Men which came to Jerusalem Out of the East , when Christ at Bethlehem Was newly borne , led by a wondrous Starre , Tooke all this Paines and Pilgrimage so farre To worship Christ alone ; whom when they found , Saw with his Mother Mary , to the ground They p p Mat. 2. 11. fall and worship Him , not her ; present Their gifts , Gold , Incense , Myrrhe , with joynt consent To him alone , though then a Babe ; but to His Mother they no gifts give ; nor yet doe Her any Worship that we reade off : Why Doe foolish Papists then quite contrary To these wise men , q q Tho. Waldensis . Tom 3. Tit. 15. c. 134. 135. 136. 137. trotting in Pilgrimages From place to place ? to sundry Images ( Not Persons ) of the Virgin ; and before Them fall downe on their knees and r r See Tho. Beacon . Vol. 3. f. 232. 233. and Tho. Waldensis . Tom. 3. Tit. 19. c. 150. 151. 152. 153. 154. to 159. Petr. de Cabrera , in 3. part . Thom. quest. 25. Art. 3. Disp. 2. num. 15. 32. Lyndewood Constit : prouinc . lib. 5. de Haeret. cap. Nullus . them adore , Present with gifts , pray , supplicate for Grace ; Whilst Christ in all this Worship hath no place , Or very little ; no nor yet his Mother , Whose Images ador'd are , and not her . But they them for her s s Tho. Waldensis qua . 1. Catechismus . Rom. part . 3. c. 2. Sect. 14. sake alone adore , And Honour thus : What then ? these heretofore Did not her Person Worship , when they came Into her Presence , nor fall to the same , But Worshipt Christ alone ; Why then give you More to her Picture than was ever due , Or done unto her Person anciently ? No doubt it is most grosse Idolatry , Point blanke against Gods Law : which doth defend Men t t Exod. 20. 4. 5. Den. 4. 15. to 21. c. 5. 8. 9. c. 16. 22. Levit. 26. 1 Psal. 97. 7. Exod 23. 24. Josh. 23. 7. Judg. 2. 12. 13. 14. 15. 1 King . 18. 19. 2 King . 17. 35. 36. 37. c. 19. 18. 2 Chr. 25. 24. Isa. 2. 8. 9. 20. c. 30. 22. c. 31. 7. c. 44. 15 17. 18. 19. 20. to ; before an Image once to bend Bow , fall , or Worship ; though the Imagry Be of no Creature , but the Deity . If then none must Gods , Christs Statues adore , Nor make ; much lesse may they bow , kneele before The Virgins ; or as Pilgrims to them goe To offer gifts ; the Wisemen did not so ; And those who these Wise Mens steps will not trace , No doubt are errant Fooles , Sots , Voyd of grace ; We finde a v v Mat. 8. 2. c. 9. 18. c. 28. 9. 17. Mar. 1. 40. c. 5. 6. 22. Luk. 5. 12. c. 24. 52. Joh. 9. 38. Mat. 15. 25. c. 20. 20. Leaper , Jairus , one borne blinde , A Man possest , two of the female kinde , Both Maries , the Disciples , worshipping Christ , and to him falling , kneeling , praying ; But reade not in the whole New Testament Of any that in Pilgrimage once went Unto the * * Who went in person to visite her cosen Elizabeth , Lu. 1. 39. to 45. not Elizabeth to visit her . Virgins Person , or that pray'd , Or made suite to her for grace , helpe , or Ayde , Or once ador'd , or worshipt her : What ground , What shew have Papists then whereon to found Their worship of , their Offerings , Pilgrimages And prayers too , before her Images ; Their Ladies-Masses , Psalters , Houres ? truely None that I know , but their Priests knavery ; Who to enrich themselves make fooles by flockes To Run , pray , Offer , to their Ladies Stockes : Substract these offerings , then your Priests will say You neede not to her Statues runne , kneele , pray , As now you doe without all warrant , ground ; Take heede lest God your Soules for this confound .

On Romes Worshipping the Crosse , Nayles and what ever touched Christs Body , with Latria or Divine Worship . ROme holds for truth , that what x x Tho. Waldensis Tom. 3. Tit. 13. c. 120. 121. f. 223. 224 toucht Christs Body Must be adored with Divine Latry . Hence , she adores the Crosse , Nayles , Speare with it And makes them Saints ( at least the * * Whom they stile S. Longinus the souldier that pierced Christs side and S. Eloi , which was but the Nayles . See Surius and Ribadeneira in their lives of the Saints . Speare ) t is fit They should adde Judas to this Number , who Hath y y Mat. 26. 48. 49. Mar. 14. 43. 44. 45. Luk 22. 47. 48. kist his Lippes , betray'd and kild him too , And toucht him oftner , hurt him more than Crosse Or Nayles ; his Saint-ship must not suffer losse ; Rome must adore him too ; with all the traine That z z Mat. 26. 67. c. 27. 26. to 37. Joh. 19. 16. 18. led Christ to the Crosse when he was slaine ; Each thorne that Crown'd him , all his vestments ; yea , The a a Mat. 25. 2. to 10. Joh. 12. 14. 15. Asse he Rode on , Earth he trod on , Sea He b b Mat. 14. 25. Mar. 6. 48. walkt on , c c Mat. 8. 23. 24. c. 13. 2. c. 14. 13. Shippes wherein he sate , or Sail'd , All those his very d d Mar. 6. 56. touch to cure prevail'd . If these be not Enough , Rome , to adore , I will yet shew thee something else in store , Thou must adore his very Excrement ; T was in him , from him , hath a pleasant sent : All other reliques , hadst thou store of these , Would lose their Honour , worship , dignities , There is one yet left , thou dost most adore , The Devill , will you know the cause wherefore ? He e e Mar. 4. 1. to 12. Luk. 41. to 10. toucht Christs body too oft times , when be First tempted him , as we in Scripture see , Proffring him all Earths Kingdomes , Glory , store If he would fall downe , and but him adore ; Christ then resus'd his bribe , and worship too His Vicar takes it , will the Homage doe Not for the bribe ; no , he doth f f Rev. 9. 20. him adore Because he toucht Christs Body heretofore ; And that not with Dulia , but Latrie ; Yet Rome is guiltlesse of Idolatrie .

On Romes Prayers to dead Saints , and for the dead . ALL Men beleeve f f Psal. 65. 2. God heares them when they Cry : Where Saints doe so , g g Peter Lombard sentent . l. 4. art. 25. see Scotus and others on that place : and Gabr. Biel. in Can. Missae c. 31. 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 ●eare , h h Biel Ibidem Scotus . in 4. Sent. Dist. 45. qu. 4. 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 i i See Eccles. 9. 5. 6. Joh. 14. 20. 21. Isa. 8. 19. c. 38. 10. 11. c. 63. 16. Heb. 7. 23. 24. 25. 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 k k See ( x ) before . See T. Beacons Reliques of Rome . 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 l l See Scotus , Durandus , and others Schoolmen in . 4. Sent. dist. 25. 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 m m 1 King . 8. 30. 34. 36. 39. 43. 45. Psal. 4. 1. 3. Psa 17. 1. 6. Ps. 20. 1. 6. 7. Dan 9. 27. 18. heard , not seene of old , Now seene , not heard by Saints , as we are told , Saints can doe more than God ; n n Psal. 65. 2. Psal. 84. 8. Joh. 11. 42. 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 o o See 1 Cor. 14. 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 , * * 1 Joh. 1. 2. 3. Joh. 20. 19. to 30. Luk. 21. 35 to 45. c. 1. 2. 1 Cor. 15. 1. to 10. 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 ●●y ? They know the Bread , Wine , which before them are Then to be hallowed , such , and so declare For p p Summa Angelica . Tit. Eucharistia . 1. 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 q q Joh. 20. 18. 20. 25. to 30. c. 1. 14. 15. 31. 32. 33. c. 19. 35. Luc. 1. 1. 24. 35. to 45. Act. 1. 3. 4. 10. 11. c. 10. 40. 41. 1 Cor. 15. 1. to 9. 2 Pet. 1. 16. 17. 18. 1 Joh. 1. 1. 2. 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 r r Mat. 26. 26. is my Body , words of s s So the Papists generally now hold . Consecration ; How can they change , or worke Annihilation ? It is a t t Isa. 65. 8. Deut. 28. 2. Heb. 6. 8. Mal. 2. 1. 2. 2 Kings 22. 19. c. 2. 24. 25. 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 v v See Summa Angelica . Tit. Eucharistia . And Bellarmin de Eucharistia . 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 * * See Pontificale & Ceremoniale Romanum : & Tho. Beacons Vol. 3. f. 201. to 236. 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 y y Gratian de Consecrat . Dist. 2 Summa Angelica Tit. Eucharistia . Hallow them onely ; Now what you Hallow , that you take , eat , drink , Its Bread , Wine , then ; not true Christ , as you think

On Transubstantiation and the Popes Vicarship . IS not the Pope Christs Vicar here ? Yes : why ? Christs z z See Bellarmin de Romano Pontifice ; and all others , who make this the sole Reason and ground of the Papacy , & yet confesse a reall and Corporal presence of Christ in the Sacrament . absence upon earth still to supply : Is not Christ present in the Sacrament , In reall manner ? we have Romes consent . Thy Pope his Vicar then cannot here be , Sith Christ's here present by Romes owne decree . Not in one Place or Country , as of old ; But in so many as cannot be told . If his meere presence in one place ; whilst here , Banisht all Vicars ; thou hast cause to feare His omni-presence in each Church , Pix , Host , Will quite exclud Popes from the wide earths Cost , To be his Vicar no where but in Hell ; Sith he in Heav'n and Earth doth alwayes d well . Pope Chuse thy fate , to be his Vicar there , Or else deny his Reall presence here ; Else canst thou be no Vicar Generall On earth for him , no Vicar , Pope at all . But if to save thy place , thou wilt deale faire , Confesse thou erdst ; then z z See Sir Humfry Lyndes , By-way . Sect. 18. 21. 22. Popes may erre in chaire : And if in this , why not in more ? in all ? Turne where thou wilt , Pope ; here thou hast a fall .

On the Reall Presence , Pix and Crucifixe . IS Reall Presence true ? Christ in the Pix ? What neede his Pictures than , or Crucifix ? Pictures are uselesse when the person 's by , Either your Pictures or your Pixes lye : Both cannot stand together , one must part : You Lye but are unskilfull in the Art . Lyes must keepe quarter ; if they chance to Jarre , Or meete too neere , they will the tale quite marre . Ye must disclaime Christs presence in the Pix , Or else breake downe your lying Crucifix . You were unwise to place these two so nigh , That now they fight , and give each o're the Lye .

On Transubstantiation and Popes Leaders Bulls . THose who can each day change Lead into Gold , Bread to Christs Body chang'd , may safely hold . The first , wants Scripture , but hath reason store ; The last , a * * Mat. 26. 26. shew of Scripture and no more . Gaine proves the first , I thinke the latter too , Should both prove fals , it would Popes quite undo . Meane while they take the last by Scriptures shew ; The first by sense , not text they will still know .

On Popish Priests taking away the Cup from the People . I Wonder not that a a See D. Featlies Grand Sacriledge of the Church of Rome . Priests alone ingrosse The Sacred Cup ; they love the Pot to tosse . Should Lay-men drinke , Vines would not them suffice With Wine , at least , the price thereof would rise . By this device they have ingrossed all The Wine to them , and made the price to fall . Men wondred much before , why Priests were drown'd So oft in drinke ; the reason now is found .

On Popish Concomitancy and the Sacred Cup. b b Bellarmin , Vasquez , Gretser , and others . Consil . Constant . Sess. 13. Surin● Tom. 3. p. 821. PRiests say , that Laickes Christs Cup and Blood drinke In eating of dry Bread , and so they thinke . Could they perswade them thus to drink at Table , Drunkennesse then would soone become a Fable With them ; and None but Joviall Priests be found In wine or other liquors henceforth drown'd : And so they onely of right should possesse , Both Pot , Cup , Barrell , Wine , and drunkennesse . But since they cannot make Fooles , Children think ( Much lesse men , drunkards ) that they wine , beare drink In eating of bread , or meate at their Table , They should disclaime this whimsie , as a Fable .

On Popish Concomitancy and halfe Communion . THe c c Bellarmin , Cotton , Douly , and others . Priests say Laymen When they the bread eate , Doe therein drinke Christs Blood ; Bread's drinke and Meate . If Laickes , then Priest likewise : pray then , why Doe Priests not to themselves the Cup deny ? Belike they neede the Wine their Hearts to cheare , And wash their throats to chaunt their Massemore cleare : If so ; they say , that they in * * Firmissime credendum est , & nullatesand nus du bitandum , integrum Christi Corpus & Sanguinem , tam sub specie panis , quam sub specie Vini , veraciter contineri . Concil. Constant Sess. 13. 〈◊〉 . Tom. 3. p. 821. drinking take And eate Christs body ; let them then part stake . Priests drinke the Wine , Laickes eate all the bread , Else Priests will twice , Laickes but once be fed .

On Praying to , and representing of God and Saints by Pictures . WHat ? goe by Pictures both to God and Saint ? You deeme both shaddowes then , or else but Paint . If God or Saints be like to what you see , They then no substance but meere shaddowes be . And dare Rome Shaddowes for her Gods adore ? She 's then more sot than Pagans heretofore . Are they not like , nor what their picture●●re , Then are thy Pictures d d Jer. 10 8. 9. Isa. 41. 29. Hab 2. 18. Zec. 10. 2. Lyes , ( Rome ) and Popes erre More than the Painte● for he onely Paints These lyes and errours , but they make them Saints , By consecrating them for sacred use ; For shame now see , detest this great abuse .

On Worshipping Images . WHat ? must we have no Images nor Stockes To Worship ? * * Concil. Trident . Sess. 25. Surius . Tom. 4. p. 983. Yes , you are not men , but blockes ; The e e Psal. 115. 4. to 9. Psal. 135. 15. to 19. Idols , Makers , Worshippers are one ; All , at the best but Mettle , Blockes or stone : Your whole Religion 's blockish , or a Play ; You just like it ; your Puppits this display .

On Popish Confessers and Pardons . IF Men f f 1 Joh. 1. 9. Psal. 32. 5. Pro. 28. 13. Confesse to God , absolv'd they are ; What neede they then their sinnes to Priests declare ? If to their Priests , not God , they may them Paine , But not absolve : Confession then is Vaine . If Men repent , God g g Mich. 7. 28. 19. Psal. 32. 1. 2. Act. 3. 19. Ps. 103. 8. to 14 Pardons instantly Without a fee ; why will they Pardons buy ? If they h h Luc. 13. 3. 5. Jer. 15. 1. 2. Ezech. 14. 13. 14. Numb . 23. 8. 20. 26. repent not , Popes cannot forgive ; Their Pardon 's voyde ; why will they Money give ?

On Popish Altars and Masse Priests . NO Altars now ? Priests then are quite undone There were no Masse-Priests till Altars begun ; Take them away , Masse , Massing-Priests must cease , And Christs rent Church shall live in greater peace : No sweeter Sacrifice can men devise , Than Priests and Altars both to Sacrifice .

On Popish Purgatory , and its fire . ALL Papists hold a fiery i i Concil. Trident . Sess. 25. Decretum de Purgatorio : Conc. Tom. 4. p. 982. 983. & Bellarmin de Purgatorio . Purgatory ; The Wise , to gaine ; the Fooles to spend their Money : The first , to fill ; the last , to Purge the Purse : The ones great blessing ; but the others Curse . If it hath any fire , t is fed with Gold ; Substract but it , this fire will soone grow cold .

On Popish Judulgencies . WHat neede men pray to God , Angels or Saints If Popes can pardon sinners , grant their Plaints ? * * See Bellarmin de Indulgentiis Summa Angelica , Tit. Indulgent●a . They that can loose from Hell , and Men Heav'n grant , No doubt will give , if askt , all things they want . Give did I say , if askt ? No , they sell all , Else none to God , Angells , or Saints would call To give what Popes can grant ; their sales to high , Force most from them , to these to runne and cry . If Popes would give , as free as sell ; they might In grosse all suites from these , be God's out right .

On Popish Merits and Prayers to Saints . PApists have k k See Bellarmin . De Indulgentiis . Merits store , themselves to save And others too ; yet not enough to crave Pardon , or Almes from God , unlesse some l l See , Officium B. Mariae the severall Collects therein for Saints dayes , and Bellarmin De cultu Sanctorum . Saints ( Not Christ ) put up their undeserving plaints : They who can finde no Merit once to cry For Almes , or Pardon ; sure have none to buy Heav'n for themselves , or others : they must now Their Prayers to Saints , or Merits disavow .

On Papists praying to Christ to save them by Thomas Beckets blood , an Arch-Traytor and Rebell . PApists to Christ * * Tu per Thoma sanguinem quem pro te impendit , fac nos Christe scandere quo Thomas ascendit . In Officio heata Mariae secundum Vsum Sarum . Used Anciently in most Churches as their Common Masse Booke . himselfe pray , them to save By Beckets blood shed for him ; an Arch-knave , And ingrate n n See Antiquitates Ecclesiae Brit. and Godiwin in his life . Traytor to his Soveraigne : Yet his blood 's saving , Christs , but shed in Vaine ; Else they would pray to Christ to save them by His owne , not Beckets blood , yet t is onely To make them to ascend where Thomas went : If to the Gallowes , be their sole intent Which he deserv'd , and some of them , it s well ; Else they shall doubtlesse but ascend to hell As Becket did ; a place almost too good For those who will be saved by his blood . It s signe Rome Traytors loves , else would not she By theirs , not Christ's blood , pray thus sav'd to be .

On Romes Freewill . ROme saith , o o See Bellarmin : deliber . Arbitrio . she hath Free-will to Good , as well As unto Ill : why doth she then excell In nought but Ill , and no good thing pursue ? Her Practice proves this her Doctrine untrue . Either doe good , Rome , if thou hast Free-will ; Else confesse thou art Free to nought but Ill.

On Popish Priests shaven beards , and Shorne Nunnes . ROmes Priests their p p See Iohn Valerian de sacerdotum Barbis . Polydor. Virgil. De Invenr . rerum , l. 4. c. 8. Gratian. Distinct . 33. Beards shave , least Christs blood should stay Thereon : t were better quite to take away The cup from them , which they from Laymen , take For feare their Beards should of Christs blood partake . Let them his blood drinke onely in the bread , No drop thereof can on their beards be shed . They q q Durandus , Rationale Divinorum . l. 2. c. 1. shave their Crownes like r r Baruch 6. 31. forbidden to Gods Priests Lev. 21. 5 : and 19. 27. Ezek. 44. 20. Pagan Priests of old , That so their heads may some proportion hold With spheares above , and earth below , both round Bald , hairelesse , yet is neither shaven Crown'd : When Spheares and Earth shave their Crounes , then Priests may Shave theirs ; till then , let them their shaving stay . Rome s s Baronius & Spondanus An 57. Sect. 27. Paulus Windeck , de Theolog. Juriscons . Locus . 38. p. 107. 108. 109. Summa Angelica . Tit. Faemina . shaves her Nunnes Crounes , heads too , though S. Paul A shaven Crowne , a womans t t 1 Cor. 11. 5. 6. 14. 15. Isa. 3. 24. 1 Cor. 11. 14. 15. Ezech. 16. 7. Rev. 9. 8. Luc. 7. 28. 44. shame doth call , Whose long Haire is her * Glory , Covering , By Gods and Natures dictate ; yea a thing Which for them thus to shave and sheare away Is shamefull , sinfull , both to disobey . Whence some who us'd it , dam'd , accursed were By two old v v Concil. Gangrens . Can. 13. 17. Surius . Tom. 1. p. 373. Sosemeni Hist. l. 3. c. 13. Nicetas . Thesaur : Orthodox . l. 5. c. 14. Bib. Pa● . Tom. 12. par● 1. p. 587. b. Summa Angelica & Resela . Tit. Faemina . Councils , others to deterre . This shaving of their Nunnes did thus begin ; Some Germans Wives Convicted of the Sinne Of Whoredome and adultery , were by The Ancient custome of old * * Tacitus de Motibus Germanorum . c. 6. Justinian God . l. 9. Tit. 9. Le● . 30. Ambros . ad Vitginem lapsam . c. 8. Zonaras Annal. Tom. 3. f. 141. 155. 165. Niceph. Eccl. Hist. l. 17. c. 5. Surius . Concil. Tom. 3. p. 40. Germany Shav'd by their Husbands , to their Infamy , And then shut Prisoners in a Nunnery ; Some Empresses , and Ladies of great Name Thus us'd , for to abate and cloake this shame Of shaving , turning Nunnes and Abbesses , Brought in Nunnes shaving with them by degrees . So long till none at last Nunnes made be might Till they were * * See Cornelius a Lapide in 1 Cor. 11 , v. 5. 6. shaven first in open sight . No wonder then if Nunnes prove y y See Onus Ecclesiae , c. 22. Sect. 12. Nicholaus De Clemangis de Corrupto Eccl. statu . c. 23. Agrippa de Vanitate Scient. c. 63. whores , they beare This badge of whores , and by it hallowed are . Did they respect their fame or chastity , Shorne Crounes , the badge of Whores , they would defie , And rather follow Gods , Pauls , Natures Lores Than this invention of Notorious Whores : The Patterne doth the Practise so disgrace , That honesty forbids it to take place In any Females , in Nunnes specially , Who vow , professe nought else but Chastity .

On Popes Bulls and doubting of Salvation . POpes Heav'n to Men by such firme z z See Officium B. Mariae secundum usum Sarum . Tho. Beacon . Vol 3. f. 200. 201. Bulls intaile , That none must doubt but that they will availe , And yet they deeme Salvations Certaintie A a a Concil. Trident : Sess. 6. c. 9. 12. 13. 14. 15. Surius . Tom. 4. p. 911. 912. 914. grand presumption , if not Heresie . See how they damne themselves ; if to beleeve Be such a Crime , what is it then to give Assurance of Salvation ? Give ? I Lye , Alas they sell it , and this b b See Summa Angelica ; Tit. Simonia . Symony Makes voyd their Sales ; they then to doubt have cause , Since these Sales voyd are by all kinde of Lawes ; Rome now must hold , and give Heavens certainety Hence forth ; else none but fooles her Bulls will buy .

On Popish Saints and Patrons for particular Countries , Professions , Diseases , and kindes of Cattle , and their Maladies . PApists have severall Saints for each c c S. George for England , S. Denis for France , S. Patricke for Ireland . S Andrew for Scotland , S. Iago for Spaine , S. Gregory for students , S. Luke for Painters , Cosmus and Damian for Philosophers , S. Katherine for Spinners , S. Crispin for Shoomakers , S. Sebastian for the Plague , S. Valentine for the falling sicknesse , Pe tronella for Agues , S. Apollonia for the rooth-ach , S. Anthony for Pigges , Saint Gallowes for Geese , S. Wencelaus for Sheep , S. Pelagius for Oxen , &c. See Surius R●badeneira and others in the lives of the Saints . Country , Profession , sickenesse , and Infirmity In Man or Beasts ; to whom for helpe they call , God is no God , but these who gard , helpe all ; To whose bands , guidance , care , and Custody , They still commit their whole Soule , Sprite , Body , Wits , Senses , Members , Thoughts , Words , Actions , Ways For Ever ; so Romes Church in d d Officium bearae Mariae with other Houres and Manuals and M●●alls . Masse-bookes prayes . If they say , these are but Gods Substitutes ; They must them Prove , that God these Saints deputes To these distinct Climes , trades , beasts , maladies Which they assigne them : this their great Rabbies , Popes , Doctors , Monkes , and Jesuites cannot doe ; These Patrons then are false ; they fooles , sots , to Rely upon , pray to them ; God alone Make then your Patron , since these Saints are none . Rome hath e e See Tho. Beacons Relique● of Rom. false Reliques store , but this surely Is a true Relique of Idolatry , And sottish Pagans , who had f f 1 King 20. 23. 2● . 2 King 1● . 29. 30. 3● c. 18. 33. 34. 35. Gods for all Climes , Trades , Diseases which Men , beasts , befall . Rome Playes the g g See Ornerod his Pagano-papismus : and Francis de Croy his threefold Conformity . Pagan in most things , but here That she turnes Pagan , is to all most cleare .

On Workes of Supererogation . SOme Popish Monks , h h Summa Angelica Tit. Indulgentia Sect. 9. Priests doe more than they neede , And thinke this is a Meritorious deede : True , they doe all besides , against Gods will , Not it ; I feare the Merit then is Ill. Heav'n , say they ; Hell , I ; else there 's no hell If men may merit Heav'n by not doing well .

On Papists good Workes to Merit Salvation . PApists dreame to be sav'd by i i See Bellarmin De Justificatione ; and Concil. Trident . Sess. 6 c. De Justificatione . workes alone : They must doe so , for true faith they have none . But since their good workes from no good saith flow No doubt at last they will no good workes grow .

On Popish Merits . GOd , mens good workes of k k Psal. 62. 12. Neh. 13. 22. 2 Tim. 1. 15. 18. Tit. 3. 5. Jude 21. Rom. 11. 35. 36. Psal. 66. 12. Rev. 20. 13. Mercy , not of debt Or right rewards : This Papists quite forget l l 2 Cor. 5. 20. According to , not for their workes ; of Grace And promise onely ; debt hath here no place . Hence Saints in Scripture , still for m m Neh. 13. 22. Exod. 33. 19. c. 34. 7. 2 Chron 1. 8. Ps. 18. 50. Ps. 23. 6. Ps. 32. 10. 10 Ps. 33. 18. 22. Ps. 33. 18. 22. Ps. 52. 8. Ps 57. 3. 1● . Ps. 61. 7. mercy call Not wages , Merits they knew not at all . If Rome hath Merits , workes , 52 52 Ps. 66. 20. Psal. 85. 7. 10. Ps. 89 2 14. Psa. 98. 3. Psal. 102. 13. Psal. 103. 8. 11. 17. Psa 130. 3. 4. 7. Psal. 31. 16. Isa. 54. 7. 8. 10. Lam. 3. 22. 23. 32. Dan. 9 18. 19. Rom 9. 15. 16. 23. c. 11. 30. 31. 32. Luc. 1. 50. 54. 72. 78. Ga. 6. 16 and trust thereto , I doubt at last they will her quite undoe . Rome by her faith will not be justified : Good reason , it s not true , but false if try'd ; Her workes , or nought , must then her justifie ; But these prove ill , not good , if God them try : Since then her Faith , workes , both prove Ill , when tride , Rome must be damn'd by them , not justifi'd .

On Auricular Confession . IF men confesse to God , will that suffice ? No : tell me why ? Priests should not then be wise : Lay-men should then have Secrets , and lose paines Impos'd for sinnes confest , Priests cheifest gaines . Priests now know all mens secrets , none Preists know ; And by injoyned Penance , wealthy grow . Confesse and so be hang'd sayd once of old ; By Confesse and Absolv'd , seemes now control'd . Not so , both stand well , sith Priests absolution , Makes men neglect Gods , to their just confusion . At leastwise hangs them in Priests halters , paines ; Who torture , racke them , to improve their gaines . When Priests their owne faults n n See Jam. 5. 16. first confesse , and mend , They to confession may all others send .

On Romes Prayers to Saints . WHy hath Rome o o See Officium B. Mariae , and the Popish Letanies of the Saints . store of Saints her prayers to heare ? Is God deafe to them ? or else doth she feare , So faithlesse , heartlesse , dead , ill , are here plaints , They are not fit for God , but for her Saints ? Or doth she try her patience thus to pray To Saints that cannot heare or else delay To heare or grant ! hence oft her cause is mar'd Before her pray'rs by her dead Saints are heard ; And we who goe to God immediately , Are heard and answer'd ere Saints heare her cry .

On Popish Monkes , Players , Prayers , and Merits . OUr Church hath some who worke not , but still play : Romes more , who worke not , but yet always pray : Prayer's no worke with Rome to merit by Vnlesse with * * Witnesse the Prayers and Masses of Priests and Monkes to free Soules out of Purgatory , which are dayly bought and sold . gold you will her prayers still buy : Her Prayers therefore are Players , and doe play Not worke , but when men wage them for to pray . How can they merit then by workes , who play Still , and no worke doe for which God can pay ? Men over-pay them for their prayers still here , God than cannot owe , pay them any arreare : They should be double payd if God and men Should both reward them ; wher 's their merit then ?

On Romes taking away the Scripture , Cup , and Second Commandement from the People . LAickes reade Scripture ? fie , it is not fit ; Rich Rome might soone lose all her wealth by it : Her Popes & Canons then must both dismount ; Her Faith , Workes , Pardons , be of no account , Her Monks , Nunnes , Fryers , Abbots , Prelates then Would soone be banisht and cast out by men . Better the people lose their soule , heaven , all , Than Romes Popes , Prelates , Monkes , catch such a fall . Christ p p Joh. 5. 39. Act. 17. 11. Ps. 1. 2. 2 Tim. 3. 15. 16. 17. Col. 3. 16. 2 Pet. 1. 19. 20 Deut. 6. 5. 6. 7. 8. 9. c. 11 18. 19. 20. 21. c. 17 18. 19. 20. oft commands all , Scripture day and night To search , reade , meditate , that so they might Obtaine Eternall Life : The k k See Index Librorum Prohibitorum and the Rhemists on 1 Cor 14. Pope saith nay , And from Lay-men the Scripture takes away : He is not here true vicar unto Christ , But Anti-christian , and true Antichrist . The q q See al their M●●all● ▪ Catechismes , Hours and Manuals wherein it is omitted & concil . Constant . S●●s . 13. Surius Tom. 3. p. ●21 . Second Commandement , Cup , and Scripture Popes steale from people too : Theeves are they sure Of highest ranke : in that they stollen have What Father , Some , and holy Ghost men gave ; For robbing Men and the whole Trinity : They then deserve Lawes , deaths eternity I wonder Papists dare their soules once trust With these Arch-theeves , to God , men so unjust : They will not trust theeves with their coine , I feare Their Soules than Money are to them lesse deare .

On the Romish Masse . MAsse is a wonder ; it s a r r See Bellarmin de Sacrificio Missae . ● Yea S. Maclou a Popish Same raised a beast from death whom the Servant of a covetous Master had slaine , at the Servants request . Ribadeneira , fleurs des vies des Saincts part 2 p 413. Sacrifice For quicke and dead ; and for all maladies In Man or Beast , a rare receit and cure ; A sicke Man , Beast , Asse , Oxe , Cow , Hog , is sure To be releast from any Malady , If you a Masse for them , of Priests will buy : Physitians , Farriers will be now undone , All sickemen , beasts to Priests for cure will run , They neede no other Physicke but a Masse , Which you may s s Pier de Moulin Bouclier de Foy , a Geneve 1635. p. 612. buy for Oxe , Cow , Horse , Hog , Asse , Or any Creature else , all which must pay Priests well , for Gratis they will no Masse say .

On the Popes two Swords . POpes have t t See Abbas Vspergensis p. 3. 3. 344. and Platina & Balaeus in Boniface the 8. his life . two swords , to smite , one hooke to keepe , No wonder they more slay than feede Christs sheepe .

On the Popes two Keyes . POpes , v v See Bellarmin de Romano Pontifice . hold , they keepe the Keyes of Heav'n and Hell ; Some doe oppose : I like it very well , Sith they locke Heavens straite gate fast up to all Their flocke , but ope Hells wide , wherein they fall .

On kissing the Popes feete . OTher folkes Lips are kist , onely x x Jean Crespin , L'estat de ●eglise , p. 80. Popes feete : Their breath is Poyson , but their Shooe is sweete ; y y Psa. 140. 3. Rom 3. 1● . Vnder their lips doth Addars poyson lye , They therefore will have none their lippes come nigh .

On the Pope being Peters Successour . SOme say z z See Platina & Onuphrius de vitis Pontificum : & Bellarmin de Romano Pontifice . that Popes succeed to Peter , I Confesse it , both their Master Christ deny . Peter but a a Mat. 26. 34. 64. to 75. thrice : They oft , and so preceed In sinne ; Him , they in Place , not Grace Succeed . But are they Peters Successors alone ? Th' are b b See O●u● Ecclesiae & Nich. de Clemangis , de corrupto Ecclstatu . Judas , Simons too , it s ten to one .

On the Popes Non erring whilst he sits in Peters Chaire . POpes c c See Bellarmin de Pontifi . Romano . cannot Erre , in Peters chaire whilst set ; T is true , for sure , They nere once sate there yet : No wonder then if they nought else but Erre , Sith they in his un-erring chaire sat ne're .

On the Popes not Erring . ALL d d Rom. 4. 15 Error is from Rule ; Popes will have none , To judge , doe , live by , but e e See Morney his Mystery of Iniquity . p. 454. 455. themselves alone : They cannot then once erre , because not stray Quite from themselves , unto Gods Rules and way .

On the Popes not sinning and Erring as Popes , but as Men. THe f f Bellarmin de Pontif. Romano . Pope as man , not Pope , may sinne and Erre : Why doth not then the Pope the Man deterre From sinne and Errour ? Can he not this doe ? The Man the Pope may make sinne , and erre too : And if the Man for sinne and Error goe To Hell , I feare the Pope too must doe so .

On the Popes not Erring , and on falling from Grace . POpes cannot erre ; yet they may g g Concil. Trident. Sess. ● . can . 16. 23. totally Away from Grace fall , yea and finally , By Romes owne Doctrine ; which they oft times doe , To prove her Doctrine by their practise true . It is no errour thus to fall from grace , Since Popes herein Romes doctrines footsteps trace . I wonder not at Romes Apostasie , Her practise else her Doctrine would belye : Now both accord , and she falls quite away From faith , grace , truth , that none once question may , Or doubt her Doctrine , which was questionable ; But thus confirm'd , it must be true and stable .

On the Popes Pardons , and mortall sinnes . MAy men h h See Ta●a Camera . buy Pardons , and for mortall sins ? Pardons are truely veniall then , not sinnes : But yet at Rome alone , for God , Kings , all But Popes , hold Pardons i i Rom. 3. 24. c. 8. 32. Mich. 7. 18. free , not veniall .

On the Popes being Christs Vicar Generall upon Earth . THe Pope on Earth's Christs Vicar Generall , He 's nothing then ; Christ , k k Joh. 18. 36. here had nought at all : But be he something , t is in Earth , or Hell , Not Heav'n : Christ lets no Vicar ne're him dwell : Who being still l l Mat. 28. 20. Act. 3. 21. present both in Heav'n and here , Popes are his Vicars but in Hell I feare .

On Popes Pardons of Sinnes . THe Popes doe Pardon sinnes ; I thinke so too ; All , which men for them ; None , they against them doe . All against God ; against themselves , not one . What can , is not , what cannot they , is done .

On the Popes being head of the Church . POpes are m m Bellarmin , de Rom. Pontifice . Supreame heads of the Church by due , But of the false Church onely , not the True . The true Church hath but one head , n n Ephes. 1. 22. c. 4. 15. c. 5. 23. Col. 1. 18. c. 2. 10. 19. 1 Pet. 2. 7. 1 Cor. 11. 3. Jesus Christ : The false but one , the Pope , true Anti-Christ .

On Romes Sinnes , Curses and Pardons . AT Rome all 's Veniall , some say ; I say no ; Her Sinnes , and Curses doubtlesse are not so : The first are mortall ; last not sold , but free Bestow'd , all is not veniall Rome in thee .

On the Pope and his Cardinals . CArdinalls o o Concil. Constantiense . Sess . 23. Surius hinges are ; the Church the dore Which hanges on them : Tom. 4. p. 67. Cardinales sicut nomine , ita re ipsa Cardines sunt , super quos ostia , universal●● versentur & sustententur Ecclesiae . O Pope thy fate deplore ; If the Church on them , onely hanged be , Nought but an Halter 's left by them for thee ; Thou mayst goe bang thy selfe therewith ; for they , Not thou , the Church uphold , support , and stay .

On the Popes being Christs Vicar . IF Popes Christs Vicars be , his flocke to teach , Why do they not like him , than feed and p p Mat. 4. 17. c. 11. 1. Mar. 1. 14. 38. 59. c. 2. 1. Luk. 8. 1. c. 21. 37. 38. Joh. 8. 2. Luc. 22. 53. preach ? They are his Vicars , but to sheare his sheepe ; When they should feed them , they are fast asleepe . Christ but one Vicar can have here ; He many , To doe his Office ; he then is not any . Either the Pope must doe his worke alone , Or if by Vicar , he must make but one : Else Christ may chance to make more Vicars too By his example , and so him undoe , Unlesse he tye Christs hands from making any , Because himselfe before had made too many .

On the Popes Vicarship and Vicars . A Vicar by the q q Summa Angelica . Vicarius Sect. 8. Law can never make Another Vicar : see how Popes mistake , Who make so many Vicars of each kinde , In every Country were they profit finde , Either this Law is Error , or these be No Vicars , but meere Factors for Romes See . True , for they onely his rents helpe get in ; He , not they keepe them , else it were a sinne : They are Christs rents , tithes , Peters patrimony ; Popes must be still sole Vicars of the money : T were Sacriledge , at least , for to assigne Another Vicar to keepe Peters Coyne .

On the Popes porphiry Chaire , wherein they are groped and tryed to be men . POpes neede no r r Platina de vitis Pontif. in Joan , 8. See Cooke his Pope Ioane , and Morney his Mystery of Iniquitie . p. 166. 169. 170. Porphry chaire now for to try If they be males or not ; they it descry To all the world before-hand by the store Of s s Balaeus and others in vita Sixti , 41. Morney his Mystery of Iniqu . p. 603. to 608. 591. Bastards they beget . It then were more Fit now , their Testicles to cut , than grope , For feare a Leacher , not a Whore , turne Pope .

On Christs crowne of Thornes and the Popes triple Crowne of gold . CHrist wore one t t Mat. 27. 29. Joh. 19. 2. 3. Crowne of Thornes , Popes three of gold ; No wonder then that Christ's by them control'd . Christ v v Mat. 21. 2. to 12. Joh. 12. 14. 15. 16. rode but once , and that upon an Asse ; Popes ever ride and oft on x x See Caere moniale & Pontificale Romanum . Kings backes passe The streetes : No wonder , they make Christ their Page He never rode in such state , Equipage . Popes now no Vicars , but Lords Paramount Are , since they Kings , and Christ so far surmount .

On Peters poverty and the Popes great wealth and on the Popes being Peters Successors . PEter y y Act. 3. 6 : Mat. 17. 27. no Gold nor Silver had , or wore : His Successors both z z Bernard . De Consid. ad Eugenium , & ad Gulielmum Abbatem Apologia . have , and weare great store . The Church , poore then , had Peter a poore head ; She 's now grown rich , great , since that Peter's dead . Her head must then grow rich , great , like her body ; Else 't were unseemely , and he were a Noddy : Peter had no such Court , State , Table , traine As Popes ; who neede much gold them to maintain : Peter was but a fisher , not a Pope , They Popes , nay a a See Bellarmin de Romano Pontif & D. Crakanthorp , of the Popes temporall Monarchy . c. 1 & 2. Monarchs of the world : I hope They must have gold store to support their State , They cannot now live at S. Peters rate . It were no lesse in Popes than b b Platina in the life of Paul the 2. writes that in a Village not far from Rome divers men and women were apprehended & condemned for heretiques by this Pope , for holding , that of all those who succeeded S. Peter none was any true Vicar of Christ but those who imitated his poverty . Heresie . To succeede Peter in his povertie ; Whose very name they scorne , sith none of all The Popes [ who c c See Platina Onuphrius , Bale , & Crespin , in vitis Pontificium . change their names ] did ever call Himselfe by this name Peter , but still by Some other name , as John , Paul , Gregory , And such like , which in all great doubt may breed , That Popes , who Peter never will succeede In name , doe lesse in Office , Grace , Chaire , State Succeede him : then succession's out of date : Till Popes resemble Peter more : say I , That they succeed him , is an arrant lye .

On Popes Prohibiting Priests from marriage . PRiests are the seede of Adam , Noah ; why Should they not then have wives to multiply And store the earth ; as well as other men , As d d Gen. 1. 28. c. 9. 1. c. 8. 17. God commands ? From e e See D. Halls Honour of the married Clergie : Iohn Bales Acts of English Votaries . Adams dayes till ten Hundred yeares after Christ , or more , Priests were Still free to Marry , and did not forbeare But use the marriage bed : why doe Popes now Priests marriage f f Gratian. Distinct 81. Summa Angelica Matrimonium , Sect 4. quite condemne , and disallow ? Which ●oth before , under the g g Levit 21. 7. 9 13. 14 15. Ezra 10. 18. to 44. Law , Gospell , Was used by , allow'd to Priests as well As any others ; yea God did prescribe Wives , with their qualities , to Levies Tribe . S. Paul writes , h h Heb. 13. 4. Marriage is honourable In all men ; Popes say it is i i Gratian. Distinct 27 to 35. 81. detestable In Priests ; belike Romes Priests are beasts , not men For if they were , by Pauls rule marriage then To them were lawfull , honourable , all Priests under his all men , if men , must fall . We read that k k Mat 8. 14. Mar. 1. 30. 32. 1 Cor 9. 5. Phi. 4. 3. Act. 21. 8. 9. Peter , Philip , James , Paul , were Al married ; why should Priests then wives forbeare , When these Apostles ; yea , l l See Bishop Halls honour of the married Clergie , and M. Fox Acts and Monuments Vol. 2 p. 399. & 463. &c. Edit Ult. Gratian. Distinct . 38. 35. 32. 33. 34. some Popes of old And godly Bishops did wives wed and hold ? Which they no doubt would not have done , if it Had beene unlawfull , or for Priests unfit . To put this out of doubt , we finde that Paul Himselfe among the qualities which all Bishops and Deacons , ought to have , saith m m 1 Tim 3. 2 3. 4. 5. 11. 12. Tit. 1 6. they The husbands of one wife must be ; none may This text controule , found in Popes n n Gratian Distinct . 26. Canon Lawes , Which to this day retaine this very clause ; Priests , Bishops , Deacons then may lawfully Keepe wives ; this clause else were a nullity , Vaine , Idle , nay repugnant , and S. Paul Mistaken in prescribing it to all Bishops , and Deacons , midst those qualities Which simply needfull are . If Rome denyes This meant of Wives enjoyed actually By Bishops , Deacons , whilst such ; certainely S. Paul confutes her by prescribing there o o 1 Tim. 11. Tit. 1. 6. What Wives they ought to abuse , how they must beare Themselves , and rule their Children well ; else they Gods Church unfitting were to rule and sway : All which were needlesse , vaine ; if meant of those Not yet in Orders as Rome doth it glose . Besides , Paul speakes of such as p p A Bishop must be blamelesse , the husband of one wife , vigilant , sober , of good behaviour ; and 1 Tim. 3. 2. 3. 4. Tit. 1. 6. 7. 8. 9. All in the present , nor preter perfect tense or future . actually Are Priests or Deacons , and not futurely To be so ; and this quality , to be The Husband of one wife , is in degree And tence the same with the p p A Bishop must be blamelesse , the husband of one wife , vigilant , sober , of good behaviour ; and 1 Tim. 3. 2. 3. 4. Tit. 1. 6. 7. 8. 9. All in the present , nor preter perfect tense or future . rest specifi'd There , which to Priests in act must be apply'd In the present not Preterperfect Tense : Priests marriage then must needs be lawfull hence . In fine , S. Paul avers , that q q 1 Tim. 4. 1. 2. 3. marriage And meates , men to forbid in this last age , [ Both which Romes Popes doe ] is Apostasie From faith , meere devills doctrine , and a Lye . Whence I conclude , that Popes have falne away From faith , and that Lyes , devills doctrines sway And rule them now , since they Priests marriage , Free use of meates forbid , in this last age ; r r Gratian. Distinct . 34. Permitting Priests whores , s s Gratian. Dist. 26. to 35. not wives ; which doe make Them quite unfit Orders to keepe or take , Whereas grosse whoredome and Adultery From Orders none thrust out , nor yet put by ; Which sinnes of Priests , should t t See Cassandri Consultatio . Artic. 23. p. 987. &c. cause the Roman whore The Lawfull use of marriage to restore . We reade , the v v Mat. Westminster , Mat. Paris , Holinshed , Speed , and others in the life of H. the 1. An. 1125. Henry Huntingdon , l. 7. p. 32. Hovenden . Annal. pars 1. p. 478. Grafton , p. 40. Polychron . l. 7. c. 16. selfe-same day the marriage bed Was first to English Priests prohibited , In Councell , by John Crema , Legat to The Pope , by whose Command he this did doe , That he himselfe at night in bed was tooke By Priests , lying with a whore , and so forsooke And fled the Realme with publicke shame , whereby The Priests their wives retained quietly Long after : Were Romes Popes , Priests narrowly Watch't , men them with whores might too oft espie ; Yea , it s a Common trade now , and no newes At Rome , for x x Agrippa de vanitate Scient. c. 64. Wesselus , Tract de Indulgentis Papalibus Gravanina Germaniae . Priests to baunt the publicke stewes , Which Popes maintaine , and have in Italy Dispenc'd with Priests to commit Sodomie In the hot monethes , with boyes and Ganymedes ; That is not good , but ill which such fruits breeds ; Which I forbeare at large to specifie , Since y y Nic. de Clemangis de Corrupto Ecclesiaestatu Espencaeus de Continentia & in Titum . c. 1. 2. Alvares Pela gius de planctu Ecclesiae , Onus Ecclesiae . Bernardi concio in Concilio Rhemensi . Cassand● Consultatio . Artic. 2● p. 987. 988 &c. Romish writers , fully them descry , Wishing that Popes , Priests marriage would restore , The want whereof hath made their Church a whore . There is no Pia-Mater in Popes braine Who Priests from marriage , 'gainst Gods Word restraine , And them quite barre from this their Sacrament , Yet give them free leave , whores , stewes to frequent .

On Protestants damnation by Papists , and the Reason of it . PRotestants damned are , say z z See the Booke called Charity Mistaken . Papists ; Why ? Because they to one Saviour , Christ , all fly . Few or none damn'd are in Romes Church if any , Sith she besides Christ , Saviours hath full many . If a a Mat. 7. 14. c. 20. 16. c. 22. 14. Luc. 13. 23. 24. few be saved , as the Scriptures say , One Saviour is enough to whom to pray ; Who seldome us'd in Romes Church , which him wants Not , may finde leasure to save Protestants . Lest this prove true , Romes Church may now doe well , All Saviours , but Christ onely , to expell .

On Romes Saviours and Jesuites . NO wonder if all Romes flock saved be , They have ten thousand Saviours more than we ; So many that to keepe them from disorder , She marshalls some into a distinct Order , Grac'd with the saving name of Jesuites , They are such active good , sweete , saving Sprits , Saviours no doubt to Romes Church , Popes , and Crowne , Which their plots , wits , pens keepe from tumbling downe . T is not their goodnesse , vertue , grace or merits That make them Saviours , but their treasons , wits ; Saviours to Popes ; could Kings and States say so , They Jesuites were in Name and Nature too . But whilst their Treasons , plots , 'gainst these them shame , They are not such in truth , deed , but in name : Nay meere Antipodes to this name , they It into Judasites now alter may , Or Jebusites , since they disturbe , annoy Al States , Kings , Churches , & would them destroy .

On no Salvation out of the Church of Rome . ROme saith b b See Bellarin , de ecclesia : and Charity Mistaken . Out of her Church none saved be , And that no Church is Catholicke but she . It 's pride and gaine that make her thus to boast , Since she faith and Salvation both hath lost . The Patriarchs , Prophets , holy Jewes of old , Christ , his Apostles , were not of Romes fold ; Yet were all saved : Greekes , with sundry more Since them were , and are sav'd without the whore Of Romes precincts ; whose whoredomes , vices are Now Catholicke , her faith , grace none , or rare . She then had neede prevent her owne damnation , Not others ; doubt her owne , not our Salvation .

On Papists making Apocrypha Canonicall , and Canonicall Scripture lesse than Apocryphall , and their blasphemies against it , and Popes power over it . PApists ( against the c c See Sir Humfrey Lyndes By-way , Sect. 5. 6. & Jean Mestrezat Traicte de 〈◊〉 escriture Sancte , a Geneve , 1633. joynt consent of all Fathers ) Apocrypha , Canonicall Make , and all Protestants revile , condemne , For not consenting in this point with them . Meane time [ ô wonder ] that which both confesse To be true Scripture Canon , they farre lesse Esteeme , than what is meere Apocryphall , And deeme no Scripture Text Canonicall ; Stiling Gods sacred booke , d d ●indanus l 2. Strom c. 2. Bellarmin de verbo Dei . l. 3. c. 8. 9. Costeri Enchir. c. 1. Salmeron Prolegom . 1. Stapleton l. 2. De Author . S. Scrip. Vasquez Tom. 3. part . 3. Disp●● . 216. Andrad●●s Defens . Conc. l. Tridon . l. 2. Declaration du Per● Basil . p. 77. 78. 79. P●gghius Hierar . l. 1 c. 1. a leaden sword , A nose of waxe , a dead letter or word , A leaden Parchment Rule ; no Judge , rule , guide Of faith , by which all doctrines must be try'd . They write , it hath its force , authority , Sense , exposition from the Pope onely , Who can , may , doth it change , controule , annuall , Repeale , dispence against it , by his Bull. If this be true , Rome no Canonicall Text grants ; but makes all meere Apocryphall : And so unchurcheth , yea quite overturnes Her self , whilst she against Gods Word thus spurnes On e e Eph. 2. 20. 21. Mat. 16. 18 which all Christian Churches built , must fall , If Scripture cease to be Canonicall . O Rome recant thy fearefull blasphemie Against Gods Word , which doth for vengeance cry Against thee ; and shall f f Joh. 21. 48. Rom. 2. 16. Rev. 22. 18. 19. judge thee at the last , And into Hell , without repentance cast .

On the two Arch-Patriarchs of Popish Fryers S. Francis and S. Dominicke . I Hope I may without offence , recite What Papists of their great S. Francis write , The father of their Fryers Minorites , In Printed g g Bartholmeus de Pisa Conformitatum lib. approved at Assise by a Generall Chapter of the Franciscans , Aug. 2. 1389. as containing nothing in it worthy correction , and approved by three Popes fol. 3. 4. 5. 13. 14. 17. 24. 39. 66. 78. 144. 149. 294 250. 254. 247. Antonini Chron. Tit. 24. c. 1. 2. Vincentius Beluacensis Speculum Historiae l 3. c. 97. Ribadencira Fleurs des vies des Saints part . 2. p 281 &c See Philip Mornay his Mystery of Iniquity London 1612 pag 34● 348 Bookes , made by his favorites . They write , that he John Baptist did surpasse In foure respects : For first , John Baptist was But Christs fore-runner , Francis [ as they say ] Both his fore-runner to prepare his way , And standard-bearer too : John received The Word of Penance , but from Christ our head ; Francis , from Christ and the Pope , which is more : John , but the Bridegroomes friend was , heretofore , Francis was like the Bridegroome : John , on high , Is but exalted to the Company Of Seraphins , where Francis on the throne Whence Lucifer was cast downe , sits alone . They write , that Francis in worth farre excels All the Apostles , and that now he dwels In Heav'n in Christs owne bosome , More : That he Was here a Jesus typically : yea A figurative Saviour : who upon His body receiv'd in a Vision The selfe-same wounds that Christ did , yea suffred The selfe-same paines : and thereby renewed Christs passion in him , for to save man-kinde : Of which the Prophet David doth men minde Who saith . h h Psal. 3. 5. Heb 2. 7. 9. Thou hast with glory and honor Him Crown'd , and thou hast him also set o're The workes of thine owne hands ; of whom did write The Prophet thus , i i Isa. 42. 6. c. 49. 6. Luc. 2. 32. Act. 13. 47. Thou gavest him a light Unto the Gentiles k k Joh. 8. 56. whose day Abraham Saw , and rejoyced for to see the same . [ All meant of Christ alone . ] Besides they write , That what the Gospell saith of Christ , of right May be sung of him , l l Joh. 3. 35. Mat. 11. 27. All things unto me Are given of my Father ; whence we see The Scripture of him faith : m m Heb. 1. 5. A Father I Will be to him ; and he againe shall my Son be ; [ both meant of Christ . ] They adde , that all The vertues of the Saints , both great and small , In the Old and New Testament , doe rest Vnited and conjoyned in his brest . That by his merits he deserv'd to be The Sonne of God , and that Leo did see A roll descend from heav'n , which rested on His head , containing this Inscription : This man , is the grace of God , conformable Wholly to Christ in all things , the Example Of all perfection ; deified in The Glory of God the Father , and now in The glory of the Saints united , to God , whereby he precedes and doth out-goe All living Creatures , is made one and the Same spirit with God : Nay , they averre , that he Deserves with God to be the Advocate Of the who●e Militant Church on earth : that Christs Passion is in him renu'd , for the Salvation of all Mankind : So as he By one Masse onely hath God pacifi'd For all the world : This must not be deny'd . They adde ; that all are saved certainely Who in S. Francis Order , Rule shall dye . For Francis prayed and obtain'd likewise From God , that none who in his Order dyes Should dye an evill death [ which is far n n Mat. 7. 21. 22. 23. c. 22. 14. more Than Christ obtained from God heretofore For all who him professe : ] That the same grace Descendeth on him , who shall but embrace His Order of Religion , as doth fall On him that is baptized . Is this all ? No : they say further , the meere putting on Of Francis hood gives full remission Of sinnes , and frees from their guilt , punishment : That the bare resolution and intent To take his Order , though not put inure , Is a new Baptisme , doth pardon procure . They teach ; that Christ hath but prayed , but Francis Hath impetrated or obtained . All this ( With sundry such like fearefull Blasphemies ) Appeares in the Booke of Conformities Presented to the Chapter Generall Of Cordiliers , and there approv'd by all With this expresse clause ; We have carefully Searched , perused , examin'd throughly This booke , and we have nothing in it found Worthy Correction ; all there is so sound That they it terme , a Golden booke [ So prise They their S. Francis , and these Blasphemies ] Which Gregory the ninth , Pope Alexander The fift , Nichlas the third [ a whoremaster ] Sent unto all the faithfull ; charging all S. Francis wounds to credit , and not call Them into doubt , on paine of Heresie : And Benedict the twelfth , lest this grosse lye Should be forgotten , did enjoyne all men Yearely to keepe that day as Holy , when S. Francis these forg'd wounds receiv'd . After , The Hill Averna by Pope Alexander The fourth his Bull , was tooke into the See Of Romes protection , because these scar's he Thereon receiv'd ; which sundry deeme a ly , And damne for a notorious Blasphemie . Not to relate , how o o Ribadeniera Fleurs des vies des Saints part . 2. p. 290. Bonaventure in his Chronicle . Francis oft times preacht Vnto the very Birds , who their neckes reacht Out to receive his Blessing , and did stay Their singing whiles that he his Masse did say : Or , how his haire did suddenly cement A great new house from top to bottome rent And like to fall , so that they could not get The haire out thence : Or , how his Cord but wet In water , and that drunke , did instantly Cure divers sicke men of their maladie : I shall but one thing more of him relate , Recorded as a truth past all debate ; To wit , that at p p Rosatium Be●nardi Antonini Chron. Tit 24. c. 7. Sect 4. Peter Moulin Accroisement des Eaux de Siloe &c. p. 31. 32. Assize in Italy About the yeare twelve hundred thirty three An Angell to S. Francis did appeare , And told him that in Maries great Church there , Cal'd Angels , Jesus Christ , the Virgin Mary With sundry Angels did for him tarry ; Where being come , Christ Jesus to him spake Thus : Francis , for saving Soules one suite make , For thou are sent to be a light unto The Gentiles ; Francis answered thereunto , I crave that thou the Pardon of all sinne Wilt grant to every one who enters in To this Church , and I likewise supplicate The Virgin Mary , mankindes Advocate , To ayde me in this suite : then Jesus sayd Freer Francis , that which thou of me has●pray'd Is a great matter , but thou art worthy Of greater things : I doe accord to thy Request , and grant it : but yet goe to Rome Vnto the Pope my Vicar , unto whom I have given power to binde and to unty In Earth and Heav'n , and of him aske in my Behalfe this indulgence : On which he goes To Pope Honorius , and doth this disclose . Demanding of him for these plenary Indulgence , without offrings or money . The Pope reply'd , that this could not be done , Because he that would gaine such full pardon Must * * Note here the Policie and avarice of Popes . merit it , by putting helping hands To Peters Treasure , and this suite withstands . By this we see , Popes can , doe , will deny Those suites which Christ hath granted formerly . The Pope demanded next , for how many Yeares he desired pardon : His reply Was , I not for yeares , but for soules did crave Pardon , and will no Bulls for this grace have ; Adding , the Virgin should unto him be Insteed of paper , Christ his Scribe , and the Angels his witnesses . The Pope at last , This indulgence at his intreaty past , That whosoever this Church visited Each first of August , and therein entred During that whole dayes and nights space , should gaine Perfect remission from the guilt and paine Of all his sinnes , from baptisme till that day : An easie rate to purge all sinnes away . Now least S. Francis merits , wounds , and fame Should quite eclipse S. Dominickes great Name , I shall from Antonine , one of his Sect [ A Romish Saint ] him cleare from disrespect ; Who writes as much of Dominicke well nigh As others doe of Francis dignity , Comparing him with Christ , in such a sort Which makes Christ of him oft times to fall short . For Christ [ writes q q Antouini Chron. Tit. 23. c. 1. 2. 3. See Morney his Mystery of Iniquitie . p. 348. 349. 350. Ribadeniera Fleurs des vies des Saints par. 2. p. 94. he ] but three dead men in all Rays'd up , when Dominick● within Romes wall Did raise up three ; and forty that were dead And drowned neere Tolouse , he restored To Life : Christ when immortall , the r r Joh. 20. doores shut Entred in to his sad Disciples : but S. Dominicke [ which is far more ] whiles yet A mortall man into the Church did get At night , the Gates fast shut , least he should wake His Brethren : Christ , after his death thus spake s s Mat. 28. 18. All power in Heaven and Earth is given to me ; And this power to S. Dominicke [ writes he ] Was not communicated sparingly Whiles here , 'ore all things in the Heavens high On Earth , and underneath the Earth : For he Had the blest Angels at his Service ; the Foure Elements did unto him obey , The Devils trembled at his sight , and they Vnable were to dis-obey him ; as He doth by Legends prove : That ere he was Borne or brought forth into the world , there were In Venice two Statues : In Markes Church there , The one of Paul as they use him to paint , Over the which was this Inscription , Saint Paul , but under the Image feete was writ , By this man we come unto Christ ; Neare it The other of S. Dominicke was plac'd In a poore preaching Fryers habit , grac'd With this Motto , S. Dominicke , above , But underfoote with ; By this man we move And goe more easie unto Christ ; For why The doctrine of St Paul [ writes Anthony ] And other Apostles , did but onely lead To Faith , and keeping of Gods Lawes we reade ; But Dominickes did teach men to obey Counsells , which is the shorter , easier way To goe to Christ : Oh horrid blasphemy S. Dominicke thus to advance so high Above S. Paul , all the Apostles ; and To make his Doctrines take the upper hand Of the Apostles , as the shortest , best , Way unto Christ ! He addes yet to the rest , That he was aptly named Dominike , Because he was to Christ himselfe most like : For Dominicke was that principally , And by possession , what absolutely , And by authority Christ was [ marke ye His proofe ] For the Lord saith thus , t t Joh. 8. 12. I am the Light of the world , and the Church doth thus sing Of Dominick , Thou art the Light , Day-spring Of the world : yea , as the Prophets of old Of the Lord Christ bore witnesse , and foretold In divers wayes : So Prophet Zachary Of Dominicke and his Order saith v v Zech. 11. 7. I Have taken unto me two staves , ●ne I Did call Beauty , the other Cords : Beauty Is the Sect of Saint Dominicke , for the Beautifull habits of their Prelates we Behold : the Cords , are nought but Minor Fryers Girt with a Cord , and thence cald Cordeliers [ A worthy Glosse on this Text ; ] thus they play With Sacred Scripture : Furthermore they say , Christ was borne on the bare earth , but Mary For feare of cold , did him x x Luk. 2. 7. swath presently , And put into a Manger . Dominicke , Whiles yet an Infant , oft times off did kicke His clothes , and getting from his cratch , was found By his Nurse lying naked on hare ground , Detesting , as it were , all the delights Of the flesh : Anthony yet farther writes ; That at our Lords birth there appear'd a y y Mat. 2. 1. to 20. starre , Which guided the wise men who came from farre Vnto him : which did intimate that the Whole world by him should then inlightned be . So in the forehead of Dominicke , when He was Baptiz'd his God-mother did 〈◊〉 A shining starre ; which signifi'd , that he A new light come into the world should be . He addes : The prayer of Christ was heard alway When ere he would : but yet when he did pray Within the Garden , z z Mat. 26. 36. that the cup might passe F●om him , this suite of his denyed was ; Because he 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 a a Revel. 1. 5. 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 b b Joh. 4. 16. 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 c c Rom. 8. 34. 1 Joh. 22. 3. 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 d d See Surius & Ribadeniera in the Lives of S. Francis , Dominicke and Antonine . Canonize For Saints , those who spake , writ these blasphemies . With what face than can any man averre , That e e See Bellarmine , de Ecclesia , & Romano Pontif. 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 f f Act. 2. 1. to 12. c. 10. 46. c. 19. 6. 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 g g Ribadeniera Fleurs des vies des Saints part . p. 384. 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 ; b b Ribadeniera Ibid. pag. 563. 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 Sermo● 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 hearken 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 i i Ribadeneira Ibid. 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 k k Antonini Chron. pars 3. Lugdun . 1543. Tit. 23. c. 14. Sect. 4. to 19. f. 180. to 188. Ribadeniera Fleurs des vies des Saints part . 1. p. 435. to 44● . 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 ●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 her finger , then told Her : I betroth thee to me thy maker And Saviour : After which act he did her Continually visit familiarly , Bringing with him oft times Virgin Mary , And sometimes other Saints , yet usually Comming alone , keeping her company , Walking , reciting Psalmes with her , which She Vnlearned knew not how to read , till he At her request , did teach her instantly By Miracle to reade them perfectly . They write , that Christ himselfe the Sacrament Gave unto her , that the Host it selfe went Vnto her mouth without helpe , and that she The Child Jesus in the Host oft did see : That Christ his wound in his left side opened For her , who thence Christs owne warme blood sucked : That he stampt on her his five wounds , that she In suffring torments might like to Christ be . In fine ; they write , that Christ did really Change hearts with her , tooke out of her body [ Opened on the left side ] her heart ; which he Tooke with him for some space : that meane time She Lived without an heart : that soone after Christ in his glory did appeare to her With a red beautifull heart in his hand , And comming neere to her , where she did stand He thrust it in to her on the left side , Saying to her , My daughter and my Bride , I here deliver my heart unto thee In leiw of thine : which uttered then be Her side clos'd up : and that this really Was done , not in a vision , shew onely , The scarre remaining in her side descry'd , Which her Companions oft times view'd and ey'd . These most Blasphemous , grosse , notorious lyes Which every Christian Soule abhors , defies , Romes Church proclaimes for truths conformable Vnto her faith : and them approves full well . Witnesse the l l Nous &c. we under signing Doctors in the faculty of Theologie at Paris certifie , that we have diligently read this book , &c. In which we have found nothing but what is conformable to the faith of the Catholicke Apostolike and Roman Church , and therefore we judge it very usefull and necessary to be published . Novemb ult 1608 Gesselni , Blazi . Sorbon Doctors approbation Prefixt in Print before their late relation Of Rabadeneira the Jesuit His Flours of Saints lives , [ Saints lyes a more fit Title were for it ] Re-Printed lately With approbation in French . Certainely Romes Church must needes be false ; which justifies Such monstrous Lyes , such horrid Blasphemies , And deemes them very usefull , necessary , For all to know ; true ; them , her to defy .

On a Popish Miracle of their Deifide Hostia . OUr m m Tho. Walsingham ypodigma Neustriae , Anno. 1215. p. 55. Walsingham relates this Miracle , That Otho , when deposed , not being well , At point of death did earnestly desire His extreame Viand , ere he should expire : Which he [ unable to retaine ought , he Then tooke ] desired onely but to see , Not eate Christs Body ; which when the Priest nigh Him brought , he it with great humility Ador'd , then drawing neere to it stretching His armes out , as if he were most willing It to embrace , his body quite naked , The Host out of the Priests hands then leaped , And through an hole which opened instantly In his flesh , just whereas his heart did lye Entred into his Body : which done , the Hole forthwith clos'd up so that none could see The Print of any scarre : When he the Host Had thus receiv'd , he rendred up the Ghost . This nimble skipping Host was certainly Ill tutored , to leape so wondrously Into the heart of one deposed by The Pope himselfe , as the Church enemy ; And to breake Christs owne institution Not being n n Mat. 26. 26. eaten , nor once fed upon . Which makes me feare this Monstrous Miracle Is but a Fable , coyn'd in some Monkes Cell .

On Papists prayers to those for Saints who neither were Saints nor Men. I Much admire , deplore the sottishnesse , Of Romes deluded flocke , who oft addresse Their prayers unto o o Pere Bosile , his Declaration c. 7. p. 34. 35. S. Martiall , Christopher , George , Margarite , and Saints who never were ; Nay , to the p p See Officium S. Crucis Bren. Roman . Sab. in Heb. 4. wodden-Crosse which Crucifide Our Saviour ; to the q q Officium B. Mariae secundum usum Sarum , & Iohn Bridges of the Princes Supremacy p. 481. to 490. speare , which pierc'd his side ; Which they have made a Saint , and him now Name Saint r r Ribadeneira Fleues des vies des Saints part . 1. p. 332. 333. 2. Longis , writing Legends of the same . They pray unto the Nayles , which nayl'd his feete And hands ; Saint them too ( t is very meete ) And then Saint Eloy nominate . I feare These woodden , Iron Saints will hardly heare Their prayers : s s Ibid. part . pag. 473. &c. If they doe not , yet verily The three chiefe graces , Faith , Hope , Charity , ( Which they have made three Saints of later dayes , And in their solemne Liturgies alwayes Invoke thus ; t t Heures de Nostre Dame a l'usage de Romera Rov . And Heures Nostre Dame secundum usum Roven . in the Letanie of the Saints , Sancta fides , Ora pro nobis , Sancta Spes , Ora , Sancta Charitas Ora , &c. Not found in the Ancient Offices secundum usum Sarum . O S. Faith , pray for us , Saint Hope pray for us , S. Charity our plaint Heare and pray for us ) will undoubtedly Both heare and give an answere to their cry , Else they would not them invocate : I feare These Saints are deafe too , and cannot them heare , Since they are sacred v v 1 Cor. 13. 13. Graces , not Saints , and Extreame remote from those , not neare at hand , Who them for Saints invoke , who certainely Have in them no true Faith , Hope , Charity ; Sith they yet know not what they are , or where ; And cry to them as Saints in heav'n , not here .

On Popish blinde Obedience . CHrist writes expressely , z z Mat. 15. 14. Lu. 6. 39. if Blind lead the Blind They both shall fall into the pit , nay finde Destruction , as the y y Isa. 3. 12. c. 9. 16. Jer. 23. 13. ●2 . Prophet punctually Determines : 't is then false Divinity Which z z Si rusticus circa articulos credit suo Episcopo proponenti aliquod Dogma hae●eticum , MERETUR INCREDENDO , LICET SIT ERROR , quia tenetur credere donec ei constet esse contra Ecclesiam . Tollet . De Instruct . Sacerd l. 4. c. 3. Tollet and Cusanus teach of late ; That he who doth beleeve his owne Prelate , When as he shall propound an Heresie Against the faith , shall merit much thereby , Although it be an errour , because he Is bound for to beleeve him , till it be Apparent to him that t is contrary To what the Church beleeves ; whence they thus cry ; a a Quam firma est aedificatio Ecclesiae , quia nemo decipi potest per malum praesidentem . Si dixerit Domine obedi ut tibi in praeposito hoc tibi sufficiet ad salutem tu enim per obedientiam quam facis praeposito quem Eeclesia tolerat dicipi nequis , etiamsi praeceperit alia quam debuit● praesumit enim ecclesia de illa sententia , cui si tu obedieris MAGNA ERIT MERCES TUA ; Obedientia igitur IRRATIONALIS , e● consummata obedientia & perfectissima , scil. quando obeditur sine inquisitione rationis , sicut JUMENTUM obedit Domino suo . Cusanu● Exist . c. 1. l. 6. O how strong is the Churches building ? Why ? For no man can be deceiv'd , no not by An evill Bishop . If thou to God say , O Lord I did thee in my Priest obey ; This shall suffice thee to Salvation , For thou by the willing submission That thou yeeldst to thy Bishop canst not be Deceived , although he shall command thee Other things than he ought to doe ; for the Church doth presume his sentence good to be ; Which sentence , though false , if thou shalt obey Thy reward shall be great . Therefore [ say they ] Obedience without reason is a most Full and compleate obedience , when thou dost Obey without inquiring reason why , As beasts obey their masters : a beastly b b Contrary to 1 Joh. 4. 1. 2. 2 Joh. 10. 11. Rev. 2. 2. 1 Thes. 5. 20. 21. Joh. 5. 39. Act. 17. 11. Col. 2. 8. 18. 19. Phil 3 2. Vnreasonable doctrine , which should make All men suspect Romes Priests ; and them forsake ; Who make them worse than beasts , cause them deny Their reason , senses , lest they should descry Their grosse erronious Doctrines , which if try'd By Scripture , reason , sense , would be deny'd Of all , receiv'd of none ; Romes faith would fall , Did not her blind obedience most inthrall .

On Romes making perpetuall visibility a note of the true Church . ROme saith c c See Bellarmin de Ecclesia Contr. 2. the true Church is still visible ; If Popes ( her d d Bellarmin , De Concil. Author . l. 2 c. 17. 19. Gretzer , def. c. 10. l. 31 , de verbo . Dei See sir Humfrey Lynde his By-way . Sect. 19. Church and Head ) were so , 't were well : But they dye , and then e e See Platina On●phrius , Luitprandius , Stella , & Balaeus de vitis Pontificum , Francis Mariu● , & Zabarella , de Schismate , Theodoricus a Niem de Schism . &c. oft for sundry yeares Monthes , weekes at least , no Church , nor head appeares At all in Rome , which sometimes two or three Popes hath at once , so as no man can see Which is the true Church , Head , Pope , since each one Doth then pretend he 's true Church , Pope alone , Rome then must bid this marke of hers adieu , Else it will prove her a false Church , not true ; Since Popes [ her Church ] are not still seene , & she Hath oft no Pope , head ; sometimes two or three .

On Romes making Multitude and Roman a note of the true Church . SOme f f Panegirolla , with others . Romanists averre , that Multitude A Churches truth and goodnesse doth conclude , If so , the damn'd in Hell a truer Church are Than Saints in heav'n , since they g g Mat. 7. 13. 14 Luc. 13. 23. 24. are more by farre . Then world , flesh , Devill , whom most serve , adore , And Mahomet , whose worshippers are more Than Christs or Gods , shall truer , better be Than Christ , God , Christians . Rome thine errour see In this , which thou must needs retract , recall , Because Christ saith , his true Flocke is but h h Luc. 12. 32. small . Thou add'st ; that i i Bellarmin , Sanders , and others de Ecclesia . Roman , is a marke ; then all Those famous Churches to whom John , James , Paul , Writ their Epistles , and that Church from whom All other Churches are deriv'd , ( Yea Rome Her selfe ) I meane k k Isa. 2. 1. 2. 3. Act. 2. 1. to 16. c. 1. 4. c. 8. 1. to 15. c. 11. 27. to 30. c. 15. 1. to 40. c. 16. 4. Jerusalem , were no True Churches , since not Roman . And if so , The Scriptures erre , who them true l l Act. 19. 31. c. 15. 41. c. 16. 5. 1. Cor. 7. 17. c. 11. 16. c. 14. 33. 34. 2 Cor. 8. 1. 18. 19 23. 24. c. 11. 28 Gal. 1. 2. 2 Thes. 1. 2. Rev. 1. 11. 20. c. 2. 7. Churches terme Of God and Christ ; this Rome dares not affirme . But if these were true , though not Roman , then Roman's no Note of the true Church to men ; At least in this age , when Romes Church of due , Is either no Church , or corrupt , untrue .

On Romes engrossing the name of the true Church of Christ to her selfe onely . ROme boasts , that She is Christs true Church only When as in Scripture none can her descry So much as once a * * Unlesse it be the Church that was in Priscilla and Aquila's house . Rom. 16. 5. which diminutive Church is far from Catholicke and Universall . Church stild , unlesse she The Church of n n 1 Pet. 5. 13. applied by Bellarmin himself to Rome . Babylon there called be , And that by Peter , when as sacred writ Doth other o o 1 Cor. 1. 2. 2 Cor. 1. 1. c. 8. 1. Gal. 1. 2. 1 Thes. 1. 1. 2 Thes. 3. 1. Rev. 1. 11. 20. c. 2. & 3. Churches oft so stile , not it . Why so ? I doubt not but to signifie Her future errors and Apostacie , By which she should so far from true faith fall That none should her a true Church deeme or call , But that she should become a p p Rev. 14. 8. c. 16. 19. c. 17. 5. c. 18. 2. 10. Babylon Of Errours , lewdnesse and confusion .

On Romes Religion turn'd to Policy . WHat Romes Religion now decay'd ? pray why ? T is chang'd to State , wealth , worldly policy : But what 's Exchang'd for gaine , is not decayd But much improv'd , it cannot be gaine-sayd ; Profit , and worldly honour comprise all Those points which Rome doth now religion call : Substract these two , and all Romes faith is gon ; Its Policy then , not Religion Which Rome professeth : if these will her save Her Machiavill chiefe place in heaven shall have . And her m m Diaboli inventum esse ut populus Biblia legere permitteretur De Tract . Part. 1. assent . 3. Peresius , who in policy Durst write and Print , this fearefull blasphemy ; It is the Devills invention to permit The people to read Scripture ( no way fit For them to know ) may by meere policy Escape hell flames , and mount above the skie .

On Popes right to interpret Scripture , and their strange Glosses on sundry Texts , to prove their Supremacy , and the Lawfulnesse of deposing and killing Kings , who disobey them . MUst not the Pope interpret Scripture ? yea Good reason , else a Pope he could not be . No Text him makes Christs vicar , Peter , Pope ; His Glosse must helpe here , else he had no hope Of being either , that makes him these , more : No reason then he should this right give o're . Popes q q Bellar. de verbo Dei . l. 3. c. 10. Gretzer . De● . c. 1. l. 1. De verbo Dei . p. 16. claime it as their proper right and due To expound the Scriptures , which none doe so true , So well as they , in all points , specially In defence of their owne Supremacy , And right to judge , depose , kill Kings , here they Such comments make on Texts , as will display Their learning , wisedome , and unerring power ; For instance , they say , that our Saviour Sayd unto , Peter , r r Joh 21. 15 16. 17. Feede my sheepe : therefore The Popes Supreame head of Christs Church : nay more They hence inferre , that they may judge , depose , Kill Christian Kings , & of their Crownes dispose : Feeding is killing now with Popes , and they Good shepheards are , when they their flockes spoyle , slay . Christ sayd to Peter , t t Luc. 5 4 lanch out from the shore Into the deepe , and loose your Nets ; therefore The Pope is supreame head , may Kings put downe And loose his Net , to catch their Kingdomes Crowne : I doubt S. Peter never had one thought Of catching such Fish when he lanch't his boate . Christ sayd to Peter v v Mat. 16. 19. whatsoever thou Shalt bind , or loose here upon Earth below , Shall be bound , loos'd in heav'n , therefore Popes may Kings Excomunicate , depose , judge , slay ; Nay loose those Subjects from their oathes , which tye Them to obedience , truth , and Loyalty ; And bind Kings so , that they shall vassals be To Popes , and ne're once strive against Romes See ▪ I feare this kind of binding , loosing fall Besides this text , which meant them not at all . Once the Disciples sayd to Christ , x x Luk. 22. 38. Pope Boniface interpreted it . De Major . & Obedientia . Unam Sanctam , &c. Behold Here are two swords , upon which Christ them told , That is enough ; therefore both swords , with all Soveraigne power , as well temporall As spirituall doth appertaine of right Unto the Pope ; he may with both swords smite , I thinke S. Peter did not then descry That these two swords did so great power imply As his successors have since in them found ; Who on the sword , not word their Empire ground . No wonder if they slay , not Preach the Word ; They sticke not to the Text , but to the Sword . Christ saith y y Mat. 28. 18. Applied to Pope Leo the 10. in the Councell of Lataran by Stephen Arch-Bishop of Patracla . All things in heaven and earth to me Are given of my Father ; therefore the Pope hath all power , Crownes , Kingdomes of meere right Belonging to him , and by his owne might May dispossesse all Kings who them enjoy , When he thinkes meete , if they him disobey , Yea hence they plead , z z See Officium B. Mariae secundum usum Sarum the Rubrickes ; there Pere Basile his Declaration . c. 12. p. 61. &c. that the Keyes of heav'n , hell And Purgatory [ wherein they Christ excell ] Belong to Popes , who can redeeme , release Men from hell , Purgatory when they please , Or send or keepe them there , or let in men Or shut them out of Heav'n : They gods are then I deeme this Text belongs to Christ onely , Its error then it to Popes to apply . Christ sayd to Peter , b b Act. 10. 11. 12. 13. Arise , kill and eate ; [ That is , such beasts , fowles onely made for meate Which he saw in a trance , from heav'n let downe In a great sheete : ] Therefore Popes may uncrowne , Depose , kill Kings , and Princes at their will , If they refuse their mandates to fulfill : Nay send them soule and body unto h●ll . I feare the Pope expounds this text not well , Sith there was no King , man within the sheete , Bu● creeping things , foules and beasts with fowre fe●●e . If Popes from hence will kill Kings , they must eate Their flesh likewise . O'tis a royall meate . Christ b b Mat. 21. 1. 2. 3. Ma● . 11. 1. 2. 3. two Disciples sent , and bad them loose An Asses colt , and bring him [ can you choose But laugh at this rare glosse ? ] the Pope therefore Hath right to all mens goods , both rich and poore : Yea , to Kings Crownes , & may them binde , unty ; Depose ; free subjects from their Loyalty , Oathes of Allegiance , fealty , even as Christs two Disciples did untie the Asse : Popes are hard driven when they must repaire Unto this Asse , to prop up Peters chaire . Christ sayd , c c Joh. 12. 32. if I be lift up from earth , I Will draw all things unto me : Popes hereby All Kingdomes , Crownes , things of right to them draw And claime them as their due , by Christs own law . But since Christ drawes al things to him , on high , Not to the Pope , on Earth , I must deny This Roman glosse , till Popes can make it cleare That Christ speaks of them , of Crowns not Soules d d Ce● . 1. 1. In the beginning [ not beginnings ] God Created Heav'n and earth [ note here Popes odde here . Glosse and deduction ; ] Therefore there 's but one Beginning , Monarch ; who ? the Pope alone , Whence all Kings , Princes , Prelates , Priests powre springs ; And Popes may make , judge , sway , depose , kill Kings . In this beginning Popes were not at all ; This text then to their ayde they cannot call . e e Gen. 1. 16. God two great Lights created , the great'st Light To rule the day , the lesse to rule the night : Hence f f D●cretalium l. 1. de Majoritate & obedientia Tit. 33. c. Solitae . Innocent the third , writes , the greater Light is the Pope , the lesse the Emperour ; And then concludes most learnedly from hence , That there 's as great and vaste a difference Betweene the Pope and Emperor , as is Twixt Sunne and Moone : which his g g Glossa Ibidem . Glosser in this Sort manifests ; That as the Sunnes greatnesse And magnitude exceeds the Moones , no lesse Than forty seven [ nay fifty sixe ] times ; so , The Pope in greatnesse , might , power , doth out-goe Him , no lesse than forty seven times ; and as The moone no luster , nor light in it has But what the Sunne derives to it : so Kings And Emperours power , lustre from Popes springs ; Whereas in truth , the Popes authority , And greatnesse was h h Matthew Westm. An. 609. p. 209. Jean C●●spin Lesta● , d● L●●glise . p. 1●● . 184. Platina , Balaeus , and others in the life of Boniface the 3. deriv'd from them onely . But sith the Sunne , not Pope , was this great light Here meant , I doubt the Glosse is false , not right . Christ sayd that i i John 1. 42. Peter should be cal'd Cephas ; That is , an head saith k k Sermo in Fest Greg. Papae , & senno . ● . in festo S. Petri. Innocent , whereas Christ there interprets it to be , a Stone Whence he inferres , that none but Popes alone Are heads of Christs Church and Lords Paramount To Kings , and may them censure , kill , dismount . This Glosse was made but by an Innocent , Who understood not what this Cephas ment , Nor what 's the duty of an head , to l l Ephes. 4. 15. 16. c. 5. 22. 23. 24. 29. guide Not kill the members , or them rule with pride . Christ sayd to Peter , m m Mat. 26. 52. Put thou up thy sword Into the seabbard ; from which very word Pope n n De Major . & Obed. unam Sanctam , &c. Boniface the eight most learnedly Resolves , the temporall sword doth rightly Belong to Popes ; and that the Temporall Sword subject is to the Hierarchicall . But since Christ sayd , put up , not use this sword , This Text no such conclusion will afford . God sayd to Jeremie the Prophet , See I o o Jer. 1. 10. over Nations , Kingdomes have set thee To roote out , pull downe and destroy [ namely By threatning judgements for their sinnes onely : ] Therefore say p p Serm. in festo Greg. Papae . Extran . de Ma●oritate & Obedientia . ● . unam Sanctam . Innocent and Boniface [ Two learned Popes ] the Pope hath power , right , place , Over all Monarch's and their Kingdomes , Crownes All subject to him , and within the bounds Of his Grand Empire ; and he may at will Destroy all Kingdomes , Kings dethrone , judge , kill . This , not to Peter spoke , but Jeremy Makes little for the Popes Supremacy : And if q q De Consid. ad Eugenium . l. 2. c. 6. Rusticani magis sudoris schemate quodam labor spiritualis , expressus est , &c. S. Bernard rightly glosse the place , Confounds , not proves the Popes , state , power and grace . It s writ of Christ , r r Psal. 91. 13 that he should tread upon The Lyon , Adder , yea the young Lyon And eke the Dragon trample under feete : s s Jean ▪ Crespin , L'estat . de L'esglis . p. 357 Balaeus & Platina in Alexandro . 3. Grimstons imperiall History . in Fred. 1. Pope Alexander the third , thought it meete And lawfull for him , from this text , his foote On Fredericke the first his throate to put , And tr●mple on him , uttering this clause , Whiles he 〈◊〉 on him with his Papall Paws . The t t Rev. 12. 4. to the end . 1. Pet. 5. 8. Devill and his power is meant onely By Adder , Lyon , Dragon , certainely In this Text , not the Emperour , therefore This Pope mis-glost , abus'd it heretofore . v v 1 Cor. 9. 4. Have we not power to eate and drinke ? saith Paul : Popes hence have right to all things temporall , And may dispose of Kings Crowns , as some write , Then all men sure may claime the selfe-same right Sith they have power to eate and drinke ; but yet Not Kings , Crownes , Kingdomes , but their drink and meate . Store of such learned glosses every where In Popes x x Extran . De Major & Obedientia . In Concil. Lateran . sub . L●o. 10. p. 671. Anton. Sum. parte . 3 Tit. 22. c. 5. Pope Innocentius the 3. his workes . In Popes Epistles in Aventine . & in Papists who defend the Popes supremacy . decrees , Epistles , workes appeare ; Which I omit , since these doe well descry That Popes all else excell , in glossery , And can from any text , high Treason draw . Good cause then they alone should glose Gods Law

On the Popes Supremacy , and Soveraignety Over Kings , Emperours , and Kingdomes . THe Emperours , y y See Platina , Crespin . Balaeus & Volateran de vitis Pontificum Romanorum Eutorpius : Grimstons Imperiall History , Morney his Mystery of Iniquity , Abbas Uspergensis Volateranus , the Century writers , Carolus , Moluiaeus , with others . nine hundred yeares , and more Romes Popes confirm'd , chose , judg'd , ruld heretofore ; Who swore them homage and fidelity As their Supreme Lords , who did summon , try , Censure , depose them oft for crimes , as we By Histories of former times may see . By what right then do Romes Popes now of late Themselves , 'bove z z See Aventic . Annal. Boyorum . Emperours , Kings elevate , And them elect , confirme , crowne , judge , depose , Kill , excommunicate , their Crownes dispose , Their Kingdomes interdict , absolve , untye Their subjects from their Oathes , faith , loyalty , And stir them up to fight , revolt , rebell Against their lawfull Princes , them to quell , Exempt all Clergie mens goods , persons , lands From publicke taxes , and Lay-Judges hands ? a a Mat. 17. 24 26 27 Christ , Peter , tribute did to Caesar pay , And charged all to b b Mat. 22. 21 give Caesar alway The things that are Caesars ; yea blessed Paul Writing unto the Romans , saith , c c Rom. 13. 1. to 9. Let all , Or every Soule be subject to obey , The higher powers , and to them tribute pay , Not out of feare but conscience , since they be Ordain'd of God . The like precept reade we Saint Peter gives to all ; d d 1 Pet. 2. 13. 14. 15. Your selves submit To the King , as supreame , why so ? for it Is the will of God , and for the Lords sake You must this doe ; Here Popes Peter forsake , And quite abandon : his Divinity They now at Rome condemne for e e See Balaeus & Benno in vita Greg. 7. with Abbas Uspergensis , & Grimston in the life of Fredericke Barberossa and Henry the third . Heresie . The Jewish high-Priests to their Kings of old Did still submit , and were * * 1 King . 2. 26. 27. judg'd , rul'd , controld By them ; nay f f Mat. 26. & 27. Christ himselfe , g g Act. c. 25. & 26. & 27. & 28. 2 Tim. 4. 16. 17. Paul , Peter , all Th' Apostles unto h h See Doctor Crakenthorpe of the Popes Temporall Monarchie . Caesars tribunall Appeal'd , submitted ; if Popes Vicars be To Christ , or Peters Successors , their See , Goods , persons , Lands , they must to Emperours And Kings subject , as did their Ancestors ; They must no longer them judge , kill , depose , Accurse , command , nor of their Crownes dispose ; Else they will prove the Devills Vicars , who All earthly Kingdomes claim'd , [ as Popes now doe In sundry h h See Doctor Crakenthorpe of the Popes Temporall Monarchie . Printed bookes ] and sayd i i Mat. 7. 8. 9. Luk. 4 5. 6. all these Are mine to give unto whom I shall please ; But neither Devill , Pope have right to one Kings Crowne or Kingdome , but k k Prov. 8. 15. Psal. 22. 28. Dan 4. 25. c. 2. 21. c. 5. 21. 22. Job . 9. 5. to 13. 2 Chron. 2● . 6. 7. c. 9 , 8. 1 Tim. 6. 15. Rev. 17. 24 c. 19. 16. Christ , God alone ; And Kings from under them immediately . If Popes lay claime to any , certainely They from the Devill must their right derive , And such bad Title , doubtlesse will not thrive ; Which if they looke not well unto , I feare The Devill will at last them to hell beare For their encroachments on his royalties . Popes than forbeare this claime , if ye be wise ; Christ , Peter did no l l Joh. 18. 36. earthly Crownes possesse , Therefore Popes claimes to them are vaine , groundlesse .

On Popish ●mages . PApists in Lent ( a time of most devotion ) Their Images m m Declaration du Pere Basil . p. 72. still hide of their free motion In all their Churches ; So that none can eye Them when they pray . This practise certainely Is an undoubted signe that Images And pictures placed , us'd in Rome Churches Doe hinder mens devotion , since they hid● Them thus in Lent : than lay them quite aside At all times else , since no Saints heretofore Had Images in Churches , or before Them us'd to pray , bow , kneele , or worshipped Them as Romes Creatures of late have learned To doe ; who Pagan like stockes n n Cassandri Consul●atio . Artic. 21. Hieron . Lamas Sum. Pars. 3. 2. Adeo Gens affecta est truncis corrosis & deformibus Imaginibus , ut me teste , quoties episcopi decentiores po●ere jubent , veteres suas p●tant plorantes , &c. deisie , And after them when lost like Pagans cry , As some of late have done in Spaine ; 't were well Therefore if Images were damn'd to Hell , Wherewith Romes flocke as grosse Idolatry Commits , as Pagans with theirs anciently .

On Romes Doctrine and Practise of Equivocation . ALL Rome for a false Church should damne , flye , hate , Because she teacheth to o o See Mos●● of Equivocation . equivocate ; The worst of all p p 〈…〉 . Lies , cheates , that is ; no truth Can be in Rome , who this defends , pursu'th . How can men pin their faith on Romes Church sleeve , Whose doubling faith , words , oathes none can beleeve . They may more faith , truth finde in Devills , then In most of Romes Popes , Jesuites , Clergie-men ; Whose strange Equivocations , Lyes , should make , All them , and their false Church quite to forsake .

On Papists blasphemous Assertions touching the Virgin Mary , to the dishonour of God the Father , and Christ his Sonne . q q Marial . part 3 ▪ Serm. 3. Excellent 4. Gabriel Biel in Cen. Missae . Lect. 80. Joan. Gerson . Tract . 4. super Magnificat . BErnard de Busti , and some Romanists Since him , record , that Gods Kingdome consists Chiefely in these two , Iustice and Mercy : That God this last hath resign●d to Mary As his Kingdomes best halfe ; whence all who by Gods Justice griev'd are , may appeale and flye , From God to her , as men here commonly From Courts of Law , appe●le to Chancery : Who by her Mercy , will them ayde , releeve Against Gods Justice when ere it them grieve . So that if God in justice men condemne Her Mercy , mauger God , will absolve them , And free from condemnation ; if this be True , God's but halfe a God ; no God but she : God hath nought left but Justice , which damnes all ; Not one for Justice , all for Mercy call : Mary hath all Gods Mercy ; is all grace Nay Mercies r r Fons Misericordiae , mater Misericordiae , &c. So is Mary stiled in most Offices , Primers , Houres and Popish Masse-bookes : as if all Gods mercy were derived from her . Fountaine : all then will embrace Her for their onely Goddesse ; all will flye , Sue , pray to her , not one to God will cry ; Nor yet to Christ , who being just as well As mercifull , doth oft delay , repell Poore sinners suites ( writes s s De excellentia . B. Virginis . Anselme , ) when Mary Compos'd of nought but mercy , clemency , Heares and grants all mens suites without delay , As soone as they unto her seeke or pray . So as all those who their suites would obtaine With speede , must unto her resort , complaine . Which ( if true Doctrine ) all to her will run , And Christ , as Mediator , be undone , Since all will sue to her , who doth first grant , And ne're demand of God one thing they want For Christ his Intercession , but seeke all From her , whom they their t t Eia ●rgo ADVOCATA NOSTRA . Officium . B. Mariae secundum Usum Sarum ; & in all other Offices Ancient and Moderne . ADVGCATE oft If these write truth , the Virgin hath undone Un-Godded both the Father and Sonne : Ingrost their Mercy , Office , Di●ty , And made herselfe Romes onely god : Truely Then well might Bonaventure , in his Psalter Our Lord unto our Lady v v See Bishop Vshers Answere to the Jesuites challenge , p. 490. 491. change and alter Throughout the Psalmes : and the x x Psa. 110. 1 Lord sayd to my Lord , sit thou at my right hand untill I Thine enemies make thy footestoole ; translate ; The Lord sayd to our y y Psal. 71. 1. 2. 3. Lady , sit thou at My right hand , untill I thine enemies Thy footestoole make : And in like sort disguise , y y Psal. 71. 1. 2. 3. O Lord in thee have I put my trust , let Me never be confounded , and to set It thus : O Lady I my trust in thee Have put , O never suffer me to be Put to confusion : in thy righteousnesse Deliver me , for thou art my fortresse : With sundry such like : This grosse Blasphemy Which Romes Popes Church approve , use , justifie , To Gods and Christs dishonour , should now make All them quite to abandon and forsake .

On Romes Novelties , notwithstanding her pretence of Antiquity . ROme is still vaunting of Antiquity , Though all , or most in her be Novelty . Her Popes , Arch-prelates , Prelates , Cardinals , Arch-Deacons , Prebends , Deanes , Officialls , Subdeacons , Readers , Clerkes , Acolythists , Abbots , Abbesses , Priors , Massing-Priests , Monke● , Friers , Nunnes of all sorts , Anchorites , Con●essors , ●egats , Pard'ners , Jesuites , Chancellours , Vicars , Proctors , Commissaries , Dataries , Chaplaines , are all z z See Wicklisse . Dialog. l. 4. c. 15. 26. 33. to 39. Novelties Not found in Scripture , mens late forgery . Now since Rome these her a a See Bellarmin de Ecclesia l. 3. c. 2. Marsilius Patav. Defens . Pacis . part . 2. c. 2. Church cals , deemes only , Her Chuch is but a Novelty built on Mens fancies , not on b b Ephes. 2. 20. Mat. 16. 18. 1 Pet. 2. 5. 6. 7. Christ the Corne● stone : Her blotting out the second Commandement , And doubling of the tenth , to give content . Her monstrous Transubstan●●●tion , Masse , Ladies Psalters , h●lfe Communion ; Her drinking of Christs blood within the bread She eates , and that 〈◊〉 in the veines not shed ; Making , ado●●●g gods , Saints Images , 〈…〉 Crosses , Pixes , Crucifixes ▪ Pray●●s to God in unknowne Tongues : to Saints Departed , who cannot heare their complaints ; Auricular confession , exempting Delinquent clerkes from justice of their King ; Election for mens fore-seene workes ; freewill , Falling from Grace , new Miracles wrought still ; Her markes of a true Church , the Priests intent Essentiall to make a true Sacrament , Adoring of the host conditionally , If it in truth be turn'd to Christs body ; Saints seeing Prayers in the Looking-glasse O' th' Trinity , to which mens prayers still passe ; Her worshipping of all things with Latry ( As Crosse , speare , Nayles , Thornes ) which toucht Christs body ; Her Pictures of our Lady on a throne Crown'd Queen of Heav'n , with Christ a little one Held in her Armes : Her praying unto her , c c Jure matris impera tuo delectis●imo filio Domino nostro Jesu Christo . Corona B. Mariae Virginis , Bonavent . Opera . Tom. 6. Romae . 1588. Inclina vultum Dei & Filii rui super nos : COGE peccatoribus misereri . Ibidem ; Monstra ●e esse matrem ; Jurematris IMPERA : Offic. B. Mariae . Command thy Sonne , shew thy selfe a Mother ; d d See Tho. Beacons Reliques of Rome . Reliques of her milk , haire , combs , Gowns , smocks ( all Still fresh , sweete ) sinnes in nature veniall ; Prayer to Angels , Limbus , Purgatory , Popes Indulgences , Pardons sold for money , For any sinne ; five new coyn'd Sacraments , Her publicke stewes allow'd to raise Popes rents , Her Merits , workes of supererogation ; Doubt , no certaine assurance of Salvation ; Popes right to both swords , their supremacy Over all Persons , Clergie , Laity : Their excommunicating , deposing , Iudging , nay killing Kings , interdicting Whole Kingdomes ; absolving from loyalty And solemne oathes of that fidelity Which subjects make unto their kings ; arming , Exciting subjects 'gainst their lawfull King ; Processions , Pilgrimages , reservations Of Hosts in Pixes , with their elevations , And Adorations : Lay men not to read Gods Word : that it must be interpreted , Confirm'd by Popes : that Romes Popes may dispense Against Gods word ; controll the text , and sense ; That Popes are above Councels generall , And must confirme , nay over-rule , and call Them of due right : that Councels cannot erre , Nor Popes in Peters chaire , where they sit ne're : Saints canonizing ; Romes rich Treasaury Of Merit , whereof Popes must keepe the key ; Cases reserved to his Sanctity , Buls , Masses to free Soules from Purgatory , Justification not by faith alone But workes , more Mediators besides one ; That Mary is the Churches Advocate , Damning Priests marriage , vowing Celibate , Saints Legends , Holi-dayes , strict abstinence From meates at set dayes out of conscience ; Bowing at Altars , shaving Priests , Nuns Crowns , Great difference in habits , Coules , Frocks , Gowns , Beades , Pater Nosters , Aves , sayd by score , Yea Ave Mary Bels , not known afore Time ; Holy-water , Holy-bred , Candels Burning at Noon-day ; e e See Tho. Beacon of Exorcismes and Conjurations . vol. 3. f. 101. to 133. Christning , hallowing Bells , Palmes , Churches , Church-yards , Altars , Chalices , Salt , Spittle , Chrisme , Swords , Pals , Ro●bets , Abbees , Copes , Altar-Cloathes ; Organs , strange Duckes , Bowings , Nods , Gestures , Ceremonies , and Crossings ; Chaunting of Masses , praying toward the East , Chusing of some Saints more than all the rest For certaine Kingdomes , Countries , diseases ; Cities , Professions like the Pagans ; these With sundry other things , are Novelties , Not found in Scripture , but mens Forgeries ▪ Cease then thy Bragges Rome , thy Religion 's new , Vaine , false ; ours onely is old , saving , true .

On , and against Romes halfe Communion , and Sacrilegious depriving the people of the Sacramentall Cup. TEll me lewde Rome , with what sense , reason , grace Canst thou fly in our blessed Saviours face ? And crosse his precept , f f Mat. 26. 27. 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 g g Quia in nonnullis partibus mundi perversus mos pullulate incipit , ut sacerdotes Laicos sub utraque specie , panis viz. & vini , commanicare non cessont , contra Romanae & universalis Ecclesiae consuetudinem approba●am , unde scandala & haereses verisimiliter oriti saspicantur Petimus ; nos , &c. per vestras re verendissimas paternitates provideri salubriter Ecclesiae Dei . &c. hinc est quod praesens Concilium sacum generale ●onstantiense , in spiritu Sancto legitime congregatum , adversus hunc ERROREM provideri satagens , matura plurium Doctorum tam divini , quam humani Juris deliberatione praehabita , declarat , decernit & diffinit : Quod licet Christus post c●●nam instituerit , & suis Discipulis administraverit , sub utraque specie panis & vini hoc venerabile Sacramentum : tamen hoc NON OBSTANTE : &c. Sessio . 13. Surius . Tom 3. p. 821. 822. 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 h h P●rtinaciter asserentes oppositum praemissorum , tanquam haeretici arcendi , per Dioce sanos locorum , aut inquisitores haereticae pravitaris Concil. Constant . Ibid. 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 , Object . 1. or change those acts their husbands doe . The Lawes of God and Men , bid i i Eph. 5. 22. 23. 24. Col. 3. 18. 1 Tim. 2. 11. 12. ● Pe● . 3. 1. wives obey Their husbands Mandates , Answ. 1. 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 k k Ephes. 5. 22. 23. 24. c. 6. 1. 2. Col 3. 20. to 26. 1 Tim. 6. 1. 2. Rom 13. 1. to 7. 1 Pet. 2. 13 14 18. c. 3. 1 Tit. 3. 1. 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 l l Deut. 4. 2. Josh. 1. 7. Pro. 30. 6. Rev. 22. 18. 19. death to those who dare detract Ought from his Word , much more from his last act , The Sacrament , by his death ratifi'de , And m m 1 Cor. 1● . 25. 26. Luc. 22. 19. doe this as oft as ye drinke : Beside , Christ doth forbid to n n Exod ▪ 20. 15. Mat. 19. 18. Rom. 2. 21. c. 13. 9. Ephes. 4. 28. stea●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 o o Mat. 26. 27 1 Cor. 10. 4. 16. 17. All To drinke of his blest Cup in Generall ; And p p 2 Cor 5. 14 15. 1 Joh. 1. 7. c. 2. 1 2. Rev. 1. 5. c. 7. 14. Act. 20. 28. Rom. 5. 9. Ephes. 1. 5. c. 2. 13. Heb. 13. 11. 12. c. 9. 11. to 26. 1 Pet. 1. 2. 19. 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 q q Joh. 14. 15. 21. 23. 24. 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 r r Act 4. 19. c. 5. 29. We ought rather God than men to obey , Therefore we rather must obey Chri●t here Who bids us drink , than Popes who say forbeare . The Sacred Cup , Blood in the Sacrament Is the s s Mat. 26. 28 Mat. 14. 24. Luk. 22. 20. 1 Cor. 11. 25. Heb. 9. 20. c. 1● . 29. c. 13. 11. Exod. 24. 8. Zech. 9. 11. Rom. 4. 11. 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 t t Jer. 33. 20 21. c. 31. 35. 36. 37. Isa. 54. 9. 10. Psal. 111. 7. 8. 9. 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 v v Mat. 28. 19. 20. 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 x x 1 Cor. 11. 17. to 30. 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 y y 1 Cor. 10. 21. c. 11. 20. Supper and Table ; with intent To signifie , that as all constantly Doe z z Gen. 24. 54. c. 25. 34. c. 27. 25. c. 43. 34. Exod. 24. 11. c. 32. 6. Judg. 19. 4. 6. 21. 2 Sam. 11. 13. 1 King . 1. 25. c. 4. 20. c. 18. 41. 1 Chron. 29. 22. Est . 1. 7. 8. Job 1. 13. Isa. 22. 13. Mat. 11. 19. Luk. 10. 7. 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 ▪ a a Cant. 5. 1 : Come drinke O Friends , yea drinke abundantly O my beloved : b b Rev. 22. 17. Drinke ye all of this And drinke it freely . c c Mat. 26. 27. Christ hath prepar'd his d d Prov. 9. 2. 5. Gen. 14. 28. 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 e e Esth . 1. 7. 8. Dan. 5. 3. 4. 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 . Reply . If any urge , That f f Mat. 19. 7. 8. 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 ; Rejoynder . Moses did not this thing by His owne meere power and Authority , But by expresse g g Deut. 24. 1. 2. 3. 4. c. 16. 17. c. 12. 1. Mar. 7. 8. 10. c. 3. to 10. compared together . 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 , Object . 2. who in the Masse Still drinke the Cup ; not unto Lay-men . I To this evasion shall first thus reply : Answer . 1. 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 h h Concil. Trident , Sessio . 21. c. 1. 2. Suriu● . Tom. 4. p. 957. 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 ; i i Mat. 26. 27. Drinke ye all of this ; and they k k Mar. 14 23. 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 , ●●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 l l Sessio . 22. Can. 2. De Sacrificio Missae Surius . Tom. 4. p. 962. 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 , m m 1 Cor. 11. 25. 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 n n Rev. 1. 6. 1 Pet. 2. 5. Priests ; and therefore None must be kept from the cup any more . Adde , Paul C●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 o o 1 Cor. 10. 2. 3. 4. 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 k k 1 Cor. 1. 1. 2. Church of Corinth , Saints in generall , l l 1 Cor. 10. 21. 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 m m 1 Cor. 10. 16. 21. plac'd before the Table And sacred bread ; and eke appropriated To all the faithfull , as well as the bread . He addes , n n 1 Cor. 11. 26. 27. 28. 29. 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 Da●●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 o o Mat. 196. 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 . p p Joh. 6. 53. 54. 55. 56. 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 * * Christ saith not here ; the bread is my flesh indeed , as Popelings dreame , but quite contrary : My flesh is meate ( to wit bread ) indeed . and my blood is drinke ( to wit wine ) indeede : therefore if there be any transubstantiation here implyed , it must be of Christs body and blood into bread and wine indeed : not of bread and wine into Christs body and blood . 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 q q 10. 6. 24. 26. 23. 29. 31. 32. 34. 35. 41. 42. 43. 49. 5● . ●3 . 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 , Object . 3. and to Hell fire damne them all . To shunne this Rocke , Rome saith , r r Concil. Constantiense . Sessio . 13. Surius . Tom. 3. p. 821. Concil. Trident. Sessio . 21. cap. 3. 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 , Answ. 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 s s See ( z ) before . Job 1. 18. Mat 11. 18. 19. Luk. 10. 7. 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 , t t Mat. 26. 26. 27. Joh. 6. 52. to 59. 1 Cor. 11. 25. to 3● . 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 v v See ( ● ) before . 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 : x x Mat. 26. 26 27. 28. 1 Cor. 11. 24. 25. &c. 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 y y Matth. 29. 27. 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 , z z Mat. 26. 27. 18. 1 Cor. 10. 16. 21. c. 11. 25 to 30. 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 , Object . 4. Wine , blood thereby . This to evade , Romes a a See ( r ) before . 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 , Answ. 1. when he the Lords Supper first ordained , sith that he Commanded all to b b Mat. 26. 26. 27. 1 Cor. 11. 23. to 30. 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 c c 1 Cor. 11. 25. 26. Mat. 26. 27. 28. 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 d d Mat. 26. 27. 28. Mat. 19. 24. Luk. 22. 20. 1 Cor. 11. 25. 26. This Cup is the new Testament in my Blood which IS SHED for many , for pardon Of sinnes ; of which there 's e e Heb. 9. 22. no remission Without the shedding of Christs blood ; f f Rev. 1. 5. Heb. 9. 14. 1 John 1. 7. 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 g g Luk. 22. 19. 20. 1 Cor. 11. 24. 25. 26. Mat. 26. 26. Mat. 14. 24. dead , Nail'd , broken on the Crosse ; quite voyd of blood , All shed out of his 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 r r Mat. 26. 27. 28. 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 , Object . 5. the Scripture speakes of s s Luk. 24. 85 Act. 2. 46. c. 20. 7. See Doctor Featly his Grand Sacriledge , c. 12. p. 148. 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 : Answ. hence when we pray t t Mat. 6. 11. 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 , Object . 6. or these Texts forsake . The (v) (f) See Joan. Gerson , defensio De creti Concil. Constant . Inconveniences she doth pretend To justifie her theft , are to no end . Since Christ , no doubt , did them foresee , as well As Rome , Answ. yet none did from the Cup repell ; Rome then must be more carefull , wise , than he , Or else disclaime these shifts , Incon. 1. 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) (c) Gratian de Consecr. distinct 2. c. Si quis per libr. Sunima Angelica Eucharistia . 3. Sect. 43. Casuists say , In drunken fits 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 , Inconv . 2. 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 , Inconv . 3. 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 y y See Cyprian Valerian de Sacerdotum ba●bis . Priests for this cause ) then deny The Cup to them , l●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 : Incom . 4. 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 , Incom . 5. 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 , Incom . 6. 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 z z Jean . Crespin & Grimston , in Henry the 7. Platina & Bal●us in Victor . 3. Henry The seventh ( Emperour ) was poysoned by Bernard , and Victor the third in the bread , As a a Mat. Paris , An. 115. p. ●8 . Henry of Yorke , King b b See Speedes History . p. 587. 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 . Incom . 7. Paul saith , he c c 1 Cor. 11. 27. 29. 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 d d Rev. 1. 5. 1 Joh. 2. 2. 3. Mat. 26. 27. 28. both equally did dye And shed his blood ; yea , the e e 1 Cor. 10. 16. 21. c. 11. Cup to both give A●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 f f Comperimus autem quod quidam sumpta tantummodo corporis sacri portione , a Calice Sacrati cruoris abstineant , qui proculdubio● quoniam nescio qua superstitione docentur astringi ) aut integra Sacramenta percipiant , aut ab integris arceantur ; quia divisio unius ejusdemque mysterit SINE GRANDI SACRILEGIO esse non potest . Apud Gratianum . De Consecrat ▪ Dist. 2. 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 g g Sessio 13. Surius . Tom. 4. p. 821. 822. 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 d●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 h h Ipsa sancta Synodus decernit Patriarchis , Primatibus , Archiepiscopis , Episcopis , &c. processus esse . dirigendos ut effectualiter puniant eos . qui communicando populum sub utraque specie panis & vini exhortati fuerint , & sic faciendum esse docuerint , & si ad paenitentiam redierint , ad gremium Ecclesiae suscipiantur , injuncta eis pro modo culpae poenitentia salutari . Qui vero ex illis ad poenitentiam redire non curaverint animo indurato , per censuras Ecclesiasticas per eos ut HAERETICI sunt coercendi , invocato etiam ad hoc ( si opus fuerit ) auxilio br●chii secularis . Concil. Constantiense , Sessio 13. Surius . Tom. 3. p. 822. 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 i i Qua propter dicere quod hanc consuetudinem aut legem observare , sit SACRILEGIVM , aut illicitum , censeri debe● erroneum ; & per tinaciter asserentes oppositum praemissorum , tanquam HAERETICI , arcendi sunt & graviter puntendi , &c. Ibidem . 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 k k Sessio . 13. Suri●s Tom. 3. p. 821. 822. Constans & l l Sessio . 13. De Eucharisticae Sacr. Can. 3. Surius . Tom 4. 935. 936. 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 l l G●atian De ●ons . Dist●nct . 2. 〈…〉 . Decret pa●s . 2. 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 , See Geor●● Ca●s●ander , Consulta●●● de Sacra Commu . sul u● raque sperisi ●perum , p. 1019. &c. 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 m m Matth. 26. 26. 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 n n The words in the Canon of the Masse run thus : Who in the same night he was betrayed tooke bread into his holy and venerable hand , & lifting up his eyes to heaven to thee O God his Almighty Father ▪ he blessed , brake , and gave it to his Disciples , saying , Take and eate ye all of this , for this is my body . In like manner after supper taking also the Cup into his Sacred hands , giving also thankes to thee , he blessed and gave to his Disciples , saying , Drink ye all of this , &c. All which words are meerly narratively & historically recited , relating onely what Christ spake . 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 a a Gen. 35. 1. 3. 7. Exod. 20. 14. 25. 26. c. 27 1. c. 40. 5. 10. built by Command from God , and did Christ typifie . Altars of old , and Sacrifices too Did b b Heb. 7. 12. to 28. c. 6. 1. to 13. c. 9. 2. to 18 c. 10. 1. to 23. c. 13. 11. 12 13. represent Christ , as Bread , Lords Boords doe : Yea , they on Altars c c 1 Cor. 10. 2. 3. 4. 18. Heb. 13. 10. 11. 12. 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 d d Heb. 7. 11. 12. 13. 14. 24. 25. c. 8. 7. 8. 9. c. 9 9 , 10 , 11. 25 , 26 , 27 , 28 c. 10 1 , 2 , to 22 c. 13 10 to 19. Col. 2. 14. to 23. 1 Cor. 9. 13. 14. c. 10. 16. to 22. c. 11. 20. to 34. 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 such honor done them when Set up by God , why now , when made by men ? If not against , at least besides Gods word : Perchance because mens owne , they are ador'd . If you say you bow to them as a Table , Not Altar ; sure I thinke it is a Fable ; Your language doth betray you , you it call e e See the Coale from the Altar ▪ Doctor ●ocklingtons Sunday no Sabbath , & Altare Christianum . D. Heylins Antido●●● L●n●olniense . M. Meede , of Altars , and Edmond Re●ve , Exposition of the Catechisme in the Common Prayer Booke . An Altar ; Altarwise against a wall You fix and ●aile it in , and still you say , You to the Altar how ; before it pray . But be it so , where doe you read that now Men to Lords Tables ought to stoope , or bow ? Did Christ , or his Apostles doe it ? No , Much lesse Command it ; why must we doe so ? We read , when Christ ordain'd this Sacrament They all f f Mat. ●6 . 20. 26. Mar. 14. 3. 18. 22. Luc. 22. 14. 19. Iohn 13 4. 12. 23. 25. 26 28. compared with 1 Sam. 16. 11. Psal 128. 3 Cant. 1. 12 Ioh. 11 ▪ 2. 1 King . 12. 20. Mat. 9. 11. c. 26 , 7. Lu. 7. 36 37. 49. c. 11. 37 Mark . 2. 15. sate round , not to the Table bent . Had they so done , or wil'd us so to doe The text had sayd they sat , yet bowed too . What are ye now more holy , or more wise Than Christ or his Apostles , to devise An inclination , which not one of them Did ever use , command , or of it dreame ? Belike they were meere Rustickes , never knew Fit Table Congies , they must learne from you . All worship , honour , bowing , are g g Rev. 4. 9● . 10. 11. c. 5. 13 c. 7. 11 , 12. c. 19 10 c. 22. 8 , 9. 1 Chron. 16. 26. to 33. Heb. 1. 6. c. 5. 4. 2 Pet. 1. 17. Gods Fee , Right , due alone , and must not given be To any Creature but by his expresse Command or License ; you then much transgresse In yeelding honour , worship , reverence To Altars , Tables , without Gods License And warrant ; which you never can produce Out of his Word : For shame leave this abuse . But you have Reasons for 't : did they them know ? If you say yea , why did they not then bow ? Belike they were too weake to bend them : why Are they so strong than you to bow awry ? If no , they were then ignorants to you , And must learne from you now , what they ne're knew . Christ , his Apostles must be put to Schoole To learne of you to cringe , Object . 1. bow , play the foole . But may we know your pond'rous Reasons why You bow , stoope , ducke thus ? you shall instantly . First , h h Archbishop Lauds speech in Starchamber , June 14. 1637. p. 44. Gods house is a place of Reverence ; Therefore when we goe in , (i) Gen. 28. 17. &c or out from thence , We must to , and before the Altar ●end : I doe deny the consequence , Answ. good friend , Till you can prove this holy Reverence , An Altar-cringe , going in , or out from thence , And that good Iacob did bow and adore To , Object . 2. and before the Altar heretofore . Well , that is done ; k k Num. 20 6. Arch-Bp . Lauds Speech in Star-chamber , June 14. 1637. p. 43. 44. Translated and reprinted in French and Dutch , and so well approved at Rome , that it is there translated and Printed in Latine . Moses and Aaron fell Vpon their Face at doore of Tabernacle . True , but what then ? they fell flat on their face , Not bow'd , like you , to supplicate for Grace , Not Cringe and so away , as you adore ; Not at , to Altars : If you say no more , All that your wits can rack from thence will be , You must at , to the Church doore , bow your knee , Fall prostrate on your face ; but once , not still , Not to an Altar , if you will fulfill This Text : nay at the Church-doore make a stay , Fall downe , rise up , not enter , then away , Like them : and since it saith not , they did fall To , before th' Altar [ not nam'd there ] twill mall Your cause to peeces : they then did not bow To , before Altars , you than must not now . The Altar of burnt offering l l Exod 40. 6. 7. 29. 30. stood before , And quite without the Tabernacle doore ; The Laver standing twixt the doore and it By Gods expresse Command . See then how sit This text is for your purpose : Moses fell On his face at the doore o th' Tabernacle With his backe to , face from the Altar [ then Behinde him unsaluted , ] Therefore men Must towards , to , before the Altar bow ; And turne their face , not backes still to it now . A strange Non-sequell , Men must doe quite Crosse To Moses , and this Text , as you it glosse . He fell downe once , no more , and that behind The Altar , not before it : if you minde His steps to trace , you must fall once no more , And that behinde your Altars , not before . Which now you may not , cannot doe at all , Unlesse you quite remove them from the wall , Into the middle of the Church or Quire , Their place of old , where men yet still desire Lords Tables should now placed be . This Text You see makes nothing for you : Object . 3. What 's the next ? But , m m 2 Chron. 29. 29. 30. Arch-Bp Lauds speech Ibid. p. 44. Hezekiah when the offering ended , With all the people bowed , worshipped . True , but not towards , to , before the Altar Like you , this Text then is become your halter . We reade of many who n n Gen. 24. 26. 27. 48. 5. 2. Exod 4. 31. c. 12. 27. c. 34. 8. 1 Chron 29. 20. Neh. 8 1. 2. 6. bow'd downe the head Towards the Earth , Answ. and God so worshipped , In places where no Altars were , therefore They did not towards them , but Earth adore . We finde not in Gods text , one nam'd who to Or towards Altars did his worship doe . Which had they done , and it were exemplary It had not beene omitted in the Story : Which saying stil ; they o o Gen. 24. 52 Exod. 34. 8. J●sh 5. 14. c. 7. 6. N●h . 8. 6. Esa. 49. 23. 2 Chron. 7. 3. This they did to testifie both their reverence , humility , and that they were but vile dust and ashes , Gen. ●8 . 27. Job 42. 6. c. 4. 19. Josh 7. 6. Psal. 119 25. Lam. 3. 29. Isay 29. 4. bow'd to , towards the ground Or Earth , your Altar worship doth confound : Had they bow'd to the Altar , then you had Urg'd something ; now your case proves very bad . They did not then unto the Altar bow ; Therefore you must and ought to doe it now ; Is but meere non-sense , and a running Crosse To them : your cause , and you are at a losse ; This King and people joyntly bow'd their head Together ; and God joyntly worshipped ; You , one by one : they when they Sacrificed Vpon the Altar , and new hallowed The Temple ; you when as no Sacrifice Is offered , or upon your Altar lyes : They bow'd once , when the Sacrifice was ended ; You oft , ere it begins ; O well defended ! But yet , Object . 4. the p p psal 95. 6 , Archbishop 〈◊〉 p 44. Psalmist and the Liturgie Bids us , Come Worship , fall downe , bow the knee Before the Lord our Maker : Very true ; Therefore this bowing's to the Altar due : A learned Sequell : Men must kneele , adore , And bow before their Maker , Lord ; therefore To , and before the Altar : I thinke then Not God , but Altars made you Priests , or men . If Altars be your Makers , you wood , stone , It 's fit you should bow , kneele , to them alone : But if God onely , you must then bow , fall , Kneele before him alone , and on him call , By this Texts precept , which whiles you apply To Altar worship , you confesse thereby , You bow to God and Altars both alike , Take heed his q q 1 Chron. 13 to , 11. venging hand doe not you stricke . If that you say , you bow to God thereby ; T is false , it is to Christs humanity And r r Archbishops speech , p. 47 body at the most , which you say there Is present on it : grant this , yet you erre From this your Text , since Christs humanity Is not your Maker , but the Deitie : And to adore Christs body and no more Without his divine nature , heretofore Was alwaies judged grosse Idolatrie , Since but a creature , and no Deitie . This Text then doth your practise quite confound , Yea casts your cause and it downe to the ground . As for the Liturgie , it saith no more But what the Text , it helpes you not therefore ; Nay it strikes dead , & quite confounds your cause , Because it Ever reades this Psalme and clause , Not when you downe before the Altar bend At the Communion , Entrance , Service end , Or Second Service ; but s s This Psalme and Text is read , not at the beginning of prayers , but after the confession , absolution , & Lords prayer just before the Psalmes are read , and that onely at Morning Prayer , not Evening ▪ besides , this clause is not in the beginning , but in the midst of this Psalme , so that if you bow by vertue of it , it must not be at your entring in , or going out of the Church , or at your approaches to , or ●ecesses from , or your passings by the Altar , nor yet at Evening Prayer , but just when this clause is read before the Psalmes At morning prayer only , which thing quite calmes Your new devotions : for by this you must Kneele , fall , bow downe , before the Altar just When this Psalm's read ; all joyntly , not before , After , or single , as you now adore : But sith you bow not to the Altar when This Psalme is read , nor kneele , fall downe , but then Doe alwayes stand , or sit , by this you shew Both Text and Church-booke your cause overthrow , And either you against them both offend In not adoring when they bid you bend , Or else you make both Church-booke and this Text No warrant of your cause , Object . 5. but a pretext . Answ. Yet we , t t Ibid. Archbishop . p. 43. when we thus bow and fall before The Altar , God , not it doe still adore . First , shew where God commands you thus to bow To him before the Altar ; this I know You cannot doe : in all the Texts you name , There is no Scripture warrant for the same . It is u u Col. 2. 22. 1 Chron. 13. 10. c. 15. 12. 3. 15. will-worship then at best , not true ; Nought but commanded worship is Gods due . x x Isai . 1. 12. Who hath required these things at your hand ? Should make you and this worship at a stand . We must not to our parents , Kings , Men , bow But that God doth y y Gen. 27. 29 c. 43. 6. 26. Exod. 20. 12. Ephes. 6. 2. 1 Sam. 20. 21. 2 Sam. 14. 22. 23. See Edmund Gurney his Vindication of the 2 Commandement command , and us allow To doe it ; much lesse may we bow before An Altar , Table , or them once adore ; Which are more base and vile by much than we , And z z Isai 44 10. to 21. therefore by us must not worshipt be With Cap or knee , sith God forbids us to a a Exod. ●0 5 Levit. 26. 2. Num. 25 2. Deut. 5. 9. Iosh. 23 7. 16. Iudg. 2. 19. 12. 17. 1 Kings . 19. 18. 2 King ; 17. 35. Bow downe to them , or to them worship doe . But you bow unto God alone , Not so , You say you doe it b b Archbishop speech . p. 49 D●o et Altari . &c. to the Altar to ; There is an holy Reverence due to it ; Which you unto it give , as just and fit , Both joyntly , in one bowing and prostration To God and it : the selfe-same adoration You give then unto both ; Is God's divine ? Then Altars too , you cannot it decline . Both have the same for time , act , motion , place , Therefore the selfe-same worship , honour , grace ; And so you act most grosse Idolatry In joyning Altars thus with God most high . If that you give to both like Reverence , Not worship ; God no doubt will take offence That you give like and equall veneration To him and Altars ; it 's no Christian fashion ; Nor courtly neither , for if any one Should equall worship give to King and Throne , And both at once in selfe-same sort adore He would be trust up , or thrust out of doore . You should doe well then to distinguish that Worship , you say , you give to God , from what You yeeld the Altar , in time , gesture , shew , That they , you , others might their difference know But doe you give to both like honour ? I Presume the Altar hath precedencie . Were not the Altar there , you would not bend ; From it your bowings spring , to it they tend . If Altars then this worship cause , and share Therein with God , they most adored are ; God for the Altars sake , First : they for his : The Altar hath more share than God in this ; He is beholding onely to the Altar For this his worship , which else would quite falter ; Remove but it , Gods worship 's at an end ; It doth then from , to it , not God move , tend : You then commit the same Idolatry As Pagans , Papists , in their Imag'rie : Image and Altar worship are the same In substance , differ but in object , name ; They say c c See Gregory de Valentia Apologia de Idololatria , & Vasquez , l. 2. de Adoratione . they doe God worship and adore When as they bow , kneele , fall downe , to , before Their Idols ; not the stockes or Images Themselves : if then their worship God displease , Your Altar worship cannot but doe so ; They are the same , you cannot say me no. Your Reasons , grounds , excuses both agree , They are but one in substance then we see . You say d d Archbishops speech . p. 43. you bow not to the Altar , Table , But God alone . No doubt it is a Fable , Your words betray you , and in termes you doe Confesse you bow to God and Altars too ; e e Archbishop Ibid. p. 49. Deo & Altari , you in Print confesse , To both conjoyntly ; see your guiltinesse , You all acknowledge that you bow before The Altar [ which you eye ] to God ; therefore You worship it , before it , and thereby Make it an Idoll , act Idolatry . To worship God , and before God , are f f Psal. 72. 9. 22. 27 86. 9. 95 6. Deut. 26. 10. Isay . 66. 23. Mich. 6. 6. Rev 3 9. c. 15. 4. 1 Sam. 2. 18. c. 3 1. 1 Chron. 16. 1. 2 Chron. 2. 6. c. 6. 19. one In Scripture phrase , and due to God alone . The g g Psal 95. 6. Psalme you urge , with other Texts , therefore Injoynes all to fall , worship , kneele before Their Lord and Maker onely ; how then dare You swerve from it , and openly declare , That you before the Altar bow , adore , As well as before God , if not farre more ? Are you then guiltlesse of Idolatry ? Not so in Scriptures judgement , for thereby Bowing h h 2 Chron. 25. 14. Ezek. 44. 12. c 8. 16. Rev. 22. 8. 9. Isay . 44. 12. 14. Edit. Iunij . before an Idoll , is the same With bowing to it , and hath equall blame ; Both are alike Idolatrous : this you May from the Devill learne to be most true , Who tempted Christ , to fall downe and adore i i Luk 4. 7 , 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; adoraveris coramme , as the vulgar Latine , and others render it Before him onely , not desiring more : Christ this refused ; marke his reason why , It s written , thou shalt worship God onely ; If then to worship , bow downe , kneele before An Idoll , Devill , be them to adore As Scripture , Christ , resolve , and we must all Before God onely worship , bow , and fall Religiously ; your worshipping before The Altar , is it , not God to adore ; And to give that to Altars which onely Is due to God ; which is Idolatry . See then you vaine distinctions , whose conclusion Will be nought else but your shame and k k 1 Chron. 15. 13. confusion , But yet we reade , Object . 6. the l l Psal. 28. 2. Exod. 25. 21. Num. 7 8. 9. Psal. 5. 7. Iosh. 7. 6. Iewes did heretofore Towards Gods mercy-seate , looke , pray , adore , And lift their hands ; m m Reeve . p. 132. Shelfords Answer . Sermon of Gods house . Cole from the Altar . p. 52. Archbishops speech . p. 47. 48. Good reason then that we Should to the Altar looke , pray , bow the knee , It being now Gods onely Mercy-seate , Yea the most holy place , where we Christ eate . Well argu'd gentle Sir , you here descry Your learned Logicke , and Divinitie ; The Jewes did never towards their Altars bow , Pray looke of old , therefore you must do 't now : They looked , prayed towards the Mercy-Seate , Not Altar ; this your cause doth cleane defeate . But when , and why look'd they sometimes that way ? ( In speciall cases onely , not alway : ) Because n n Exod. 25. 17. to 23. Num 7 8. 9. Iosh. 7. 6 to 17. Psal. 99. 1. 5. 9. Psal 28. 2. Psal. 80. 1. 2. Exod 30. 6. 1 Chron. 13. 3. 6. Levit. 16. 2. 1 Sam. 4. 4. 6. 7. 1 Chron. 21. 30. from thence God promised to grant An answere to them , when they should it want , And there to meete them , to declare his will And commune with them , which he did fulfill : This made them looke that way , because from thence God did his answeres unto them dispence As men stil turn their face towards those to whom They speake , to places , Courts whence answers come . But God no answers from their Altars gave ; Hence they lookt , prai'd not so towards them ; you have No reason , ground , then hence to worship , bow Or pray towards Altars , or Lords Tables now , Since they did not : and God doth not from thence His Sacred Will o o See A Quench coale p. 37. to 44. , Word now to men dispence , But from the Pulpit , and the reading Pue , Your bowing then to them [ if ought ] is due . These , not your Altars , are Gods mercy-seat , If ought now , p p Neh. 8. 4. to 9. Luke . 4. 16. 20. 21. 22. Acts 13. 15. 16. whence he doth his will repeate , Reveale afresh , by those who r r 1 Cor 4. 1. 2 Cor. 5. 20. Matth. 28. 19. ●0 Gal. 4. 24. represent His Person , and from him to us are sent : But that your Altars Merci-seates should be More than the Jewes of old , is s s See A Quench coale p. 3. 7 to 44. senselesse ; ye Have neither Scripture , reason , ground at all To warrant it , and so your cause must fall : The t t Exod. 25. 17 to 22 Levit 16. 13. 14. 15. Num. 7 8. 9. Mercy-seate was made of purest gold With Cherubs at each end , and stood of old Above Gods Arke , on high , like Pulpits u u Exod. 25. 17. to 23 Num 7. 8. 9 Heb. 9. 5 Levit. 16. 2. whence God did his will and answers still dispence . On it no Shew bread , Incense , Sacrifice , Stood , or were offred ; therefore in no wise Can you make Altars , Tables now to be Gods Mercy-seate : Hence then your dotage see . And , if you will bow , cringe to Mercy-Seates , You must hence-forth to Pulpits doe these feates , As x x Neh. 8. 1. 4 6. 7. once the Jewes did bow downe and adore Before the Pulpit [ if ought ] heretofore . Object . 7. But you say y y Heylin Antid. Lincolniense Sect. 2. c. 7. p. 79. and others . Our Altars and Tables are Sanctum Sanct●rums : Here you more declare Your brain-sicke Non-sence , dotage ▪ then before . There was z z Exod. 26. 33 34. Levit. 16. 2 3. &c. but one most holy place , Answ. no more , In former times , there must be millions now If you speake truth , towards which to worship , bow . We must have now a new High-Priest to goe Into these Holyest places , Yet no moe Than a a Levit. 16. 34. Exod. 30. 10. Heb. 6. 7. once each yeare , and none but he must come Within your Chancels or your Altar-roome : No Priest , nor Laicke must once enter , see Your Chancells , Altars : what becomes of yee , And this your worship then ? you can no more Before your Altars bow , kneele or adore ; Nor yet approach them there to celebrate , Reade Second Service , offer , early , late , To light your Tapers : all your Altar-play , And court-ship now must vanish cleane away . Fooles , then recant , and see how God confounds And overthrowes you quite with your owne grounds ; Learne now at last , that this most Holy place , Where to each yeare with blood the High-Priests grace Once entred , and no more , did b b Heb 9. 6. to 28. typifie Our High-Priest Christs Ascension , once onely , Into the highest Heav'ns ; with his owne blood , There to redeeme us , for our endlesse good . Thus saith the Text : then all Sanctorums gone And vanisht are , none left but heaven alone : Towards it , Object . 8. nought else , you must still look , turne ▪ pray And worship ; c c Acts. 3 21. c 9. 56. Heb. 9 24 Rom. 7. 34. where Christ sits and Reignes alway . See then the badnesse of your cause , when all Your proofes on it , and you so heavie fall , What have you more to say ? The d d 1 Kings . 8. 29. 30. 35. 38 42. 44. 48. 2 Chron 6. 21. 26 29. 34. 38. Psal. 5 7. Psal. 138. 2. Iewes when they Of old did worship God , or to him pray , Turned their faces to the Temple-ward . What then ? this puts you to it very hard ; If they thus towards the Temple pray'd ; e e See this object on fully answered in the Quench coale . p. 240. to 245. then we Must towards the Altar pray , bow , bend the knee . Had you said towards the Church , Answ. it had bin better No Altar is once nam'd within the letter ; They looked towards the Temple , not the Altar When as they pray'd : In this you erre and faltar , That you not towards the Church , but Altar bow Pray , looke , herein you crosse the Text , I trow . But when did they thus pray ? in f f 1 Kings . 3. 37. 38. 44. 45. 4● . 48. 2 Chro. 6 24 25. 29. 34. 36. 37. 38. 39. Daniel . 6. 10. times of war , Of Exile , or when as removed farre Both from the Temple , and its view ; but ye In times of peace , not warre , when you are free , Not Exiles , nor when out of Churches view , But in the Church alone , will have it due : None can looke towards the Church , place where they be , You turne the Text to Non-sence , falsitie , Unlesse without the Church you pray , as they ; For in it , toward it , you can never pray . See then how you pervert the Text , and make It senselesse , vaine , and false by your mistake . They in g g Dan. 6. 10. 2 Chron. 6. 29. 30. their private prayers thus turn'd their face Towards the Temple , when they sought for grace ; You not in private , but in publicke bend Towards the Altar , yea , when as you send No prayers up ●nto God : you bow , and so Passe in , out of the Church , or by it goe . See now your learned arguments , from hence , Yea Contradiction , follie , and non-sense . The Jewes of old h h 1 Chron. 6 24. 25. 28. 29. 34. 36. 37. 38. Dan. 6. 10. when remote from , and out Of the Temples bounds , sight , did turne about Their face , not bow towards it when as they pray'd , [ Not towards the Altar ; or ought on it layd ; ] Therefore must ye , if you their steps will trace , Not in the Church , but in each private place You pray , now turne your face towards some Church [ to What Church I wot not ] which you never doe , Not towards the Table , Altar , nor when ye Within the Churches Precincts praying be : And onely turne your face that way , not bow Towards your Altars , as you practise now . This is the onely sum and Consequence That you for Altar-worship can draw hence . Which quite confounds it ; as shall yet more cleare By that which followes , unto all appeare . The Jewes did towards the Temple look and pray Because God i i Deut. 12. 11 1 Kings 8. 29 10. 11. 12. 13. 2 Chron. 5. 13. 14. c. 6. 1. 2. 20. 41. c. 7. 1 2 3. 12. 15. 16. promis'd there to fix alway His speciall presence ; and there to reside More than in any place on Earth beside , Filling the Temple with his glory , and His presence so , that the Priests could not stand Nor stay therein to doe their Ministry : But God by promise never yet did tye His speciall presence in such sort to any Church , Altar , Table [ much lesse unto many ] Now Extant ; nor from them immediately With his owne Mouth , give answeres to their cry . We have no reason than to turne our face To any Altar , Table , Church or Place On Earth , when as we pray ; but still to move And lift our hearts , hands , eyes , to heaven above , Where God and Christ k k Psal. 103. 19. Psal. 11. 4. Ezra 5. 11. 12 ●am . 3. 41. Ma●th 6 9. reside most , and whence they Heare , answere , grant us all for which we pray . Hence l l Iohn 17. 1. c. 1● . 41. Christ and godly men most usually Did m m ●am . 3. 11. Psal. 〈…〉 Psal. 123. 1. ● . Psal. 25. 15. Isai 51. 6. 1 Kings 8 2● . still lift up their Hearts , hands , Eyes on high Towards Heaven alone , when as they prayd , as all Or most doe now , who on God truely call . Besides , they had n n 1 Kings 8. 23. 30. 35 38 42. 41. 48. 2 Chron 6 21. 26 29 34. 38. c. 7. 12. to 17. a promise in Gods booke ; That if they should but towards the Temple looke And pray , in warres , or their Captivity , ( When they to God in it could not draw nigh ) That he would heare their prayers ; and hence did they In times of Warre and o o Dan 6. 10. Exile oft thus pray . This promise was made to the p p 2 Chron. 6. 24. 26. 29. 32. Temple , not The Altar , Arke , or q q The pot of Manna was not in the Arke , when it was brought into the Temple , but onely the two Tables of the Law , 2 Chron. 5. 10. 1 King 8. 9 Therefore it s a Fable which some say , that they prayed & looked toward the Temple , because the Ark stood there , & to the Ark , because the Manna was in it , which typified Christ , and the Sacramentall bread . Joh. 6. 33 , 34. Manna , as some dote : But you have no such promise in Gods booke , That if you towards the Altar pray , bow , looke , That he will heare you : therefore you must stay Till God shall warrant you thus to bow , pray . This promise was made to the Jewes , and ye Can scarce apply it , till you Jewes shall be : It was made onely to their Temple , ( not Their Synagogues : ) which ruin'd and forgot Long since , this promise is quite gone with it : You cannot it unto your Altars fit , Nor to our Churches , which succeed unto Their r r Psal. 74. 8. Ma● . 6. 2. Mark . 1. 21. 39. Luk. 4. 15 , 16. Iohn 16. 2. Act. 9. 20 c. 19. 8. Synagogues , not Temple : all that you Can then extract from hence will be , that all Must towards this ruin'd Temple , pray , bow , fall , Not towards the Altar ; strange Divinity At this day , though by Jewes us'd anciently . Adde , that this promise runnes promiscuously , If they should towards their owne s s 1 King . 8. 44. 48. 2 Chro. 6. 34. 38. Land , and City [ First nam'd ] as well as towards the Temple pray , That God would heare . Hence Daniel thrice each day , Towards t t Dan. 6. 10. Jerusalem [ not Temple ] pray'd In Babylon , whilst he there exil'd , staid ; Which City , Temple , being there out of view And kenning , gives at least a checke to you Who bow not towards the Altar but in sight Thereof , and out of its view stand upright ; Whereas the Jewes did towards these * * Land , City , Temple , but not Altar . three adore , Though out of sight , and kenning , heretofore . Gods promise then , not their view , did excite Them thus to pray ; nought makes you bow but sight Since then the text names praying towards al three Alike , and that where men could not them see ; You may more fitly thence in ferre that all When they in publike , private , on God call , Ought towards their Countries , Cities turne their face Or towards Jury , or the ruin'd place , Where then Gods Temple stood , than that they now Must towards the Altar , Church , or Temple bow . This towards runnes conjunctively to u u 1 Kings 8. 48. 2 Chron 6 38. Land , City and House , as they in order stand ; Not to the Altar : whence conclude I may , That they did never towards the Altar pray , Bow , looke : for then no doubt the Text had knit The Altar to these three , not past by it . Which not once naming , and prescribing how They should towards these three only pray ; all now May see that bowing towards the Altar then Was not once thought on , nor in use with men . Nay more , this x x And he stood before the Altar of the Lord &c. 1 Kings . 8. 22. 2 Chron 6. 12. 13. So the Priest . stood [ not bowed ] at the East end of the Altar . 2 Chron 5. 12. Chapter notes it to my hand . That Solomon did not bow to , but STAND Before the Altar , on a Scaffold ; where His ●ands he spread forth towards heaven , and there Kneeled downe upon his knees , before all The * * Before the Congregation [ not the Altar ] saith the Text. Congregation present ; whence I shall Inferre ; that had he bow'd towards , or unto The Altar , doubtlesse the Text had said so ; But since it onely saith , he stood before The Altar ; not , that he did bow , adore Towards it , it is most cleare from hence that he To , towards it did not bow , nor bend the knee . Nor did they then towards Altars turn their eyes , But when on them they offered Sacrifice , Or tooke some solemne Oath before them ; ( yet They then to bow to them did quite forget ; y y Gen 18. 22. c. 19. 27. 2 Chron. 6. 12. 22. c. 7 1 See Num. 23. 1. 2. 3 6. 14. 15. 17. Rev. 8. 3. 1 Kings 13. 1. 2 Chron 5 12. 1 Kings 8. 22. Standing before their Altars , or close by Them , but not bowing , nere us'd anciently : ) If you thus towards the Table looke when yee Thereat receive , the Elements , to see Whilst they are consecrating , I consent Thereto , but not when there 's no Sacrament . In fine , we read , z z 2 Chron 7. 1. 2. 3. When Solomon had ended His Prayer , and the fire which from God descended Consum'd the Sacrifice , and Gods glory , Quite fill'd the house ; that all who then stood by And saw this fight , bow'd themselves with their face Vnto the ground , ( not Altar ) in that place ; And worshipt , and prais'd God , saying , For he Is good , for his Mercies e're-lasting be . Had they towards Temple , Altar , worshipped , Or bow'd themselves , we shold no doubt have read It in the Text ; whose silence in this kind Proves , that they to , towards neither thus inclin'd , But simply bow'd to , before God alone : By this Text then , Object 9. your cause is lost and gone . a a Exod. 3 5. Iosh. 5. 5. Isai . 20. 2. Acts. 7. 53 Put off thy shooes from off thy feet ; for why , The ground whereon thou standest is holy , Spoken to Moses , Joshua of old ; Urg'd b b Dr. Laurence his Sermon on this Text and others . next for Altar-bowing , will not hold ; No Altar , Bowing , is here nam'd : if you These speciall Texts meane strictly to pursue , You must your shooes put off ; Answ. and barefoot goe Into the Church , Church-yard ; no shooes weare , so As c c See Burtons Melancholy . p. 673. Augustinus de haeresibus Gratian. Causa . 24 qu. 3. Isiodor . Hispal . Orig . l. 8. c. 5. some fond Persons did of old , led by These very Texts ; which you more misapply And wrest then they ; Who got the brand ●nd name Of Heretiques , for practising the same , In going barefoot : If you these Texts straine To prove your Altar-worship , sure your braine Is farre more crazy , and your practise more Crosse to these Texts , than their was heretofore . For what sense , reason , can in this be found ? Tw● , their shooes * * We read they were but once commanded to doe it , not alwayes , & they only & no other . once put off in holy ground , By Gods expresse command ; therefore all men Must bow downe towards , or to th' Altar when They it approach ; and when they come or goe Into or from the Church , though they have no Command or patterne so to doe ? Surely This is pure nonsence , if not Heresy . Your Altars , Tables , are stone , wood , not ground : No worship then of these , can here be found , But of the Church-yard , Churches soyle , which you Stile d d Bishop Lauds and W●ers ●●tation Articles . Holy ground ; if worship hence be due To ought , it is to the Church-ground onely , Not Table , Altar ; See now your folly , In quoting Texts to prove , which overthrow Your cause , and your nonsence to all men show . Adde , that the shooes are here injoyn'd to be Put off the feet , the lowest part ; not the Hat ●●lled off , head bowed downe ; no art Can from the lowest to the highest part , Conclude ought that is solid : here your feet And heads without sense , reason , strangely meet : You may doe well then these Texts to put off , Which will expose you and your cause to scoffe . Object . 10. That other Text some urge ; e e Eccles. 5. 1. Mr. Yates and others . Keepe thy foote when Thou go'st unto the House of God ; is clean● Besides the purpose : To presse bowing thence To Altars , Tables , is to speake nonsense ; When men goe to Gods house , they must their feet Keepe with all care ; therefore they must there greet And bow downe to the Altar , is a bad , A senselesse sequell ; fit for none but mad Or crazy pates : No Altar , bowing are Nam'd in this Text ; whose scope is to declare , That men when they approach Gods house to pray , Must watch their feet ( affections ) and that they Must shun vaine thoughts , rash , fond loquacity . Their senses then are lost , who now apply This Text , their Altar-worship to maintaine , From whence they can nought to this purpose straine . The cause is bad which such extravagant And far-fetcht proofes , it to defend doth want . Which none but those who are past grace or shame Or voyd of wit , would for this purpose name . But yet we read , Object . 11 the f f Rev. 4. 10. 11. c. 5. 8. 14. c. 19 4. Mr. Yates . Elders fell before Him who sate on the Throne , and did adore , Casting their Crownes before the Throne ; thus we Before the Altar must fall , bow the knee . Well argued learned Sir , Answ. have you a Crowne ? Are you an Elder ? then you may fall downe , If not , forbeare ; since there you read of none That prostrate fell , but twenty foure alone , Elders by Office ; when as thousands g g Rev. 5 11. compared with c. 7. 9. 10. 11. stood Round by them , yet fell not ; your proofe's not good . But yet not here on Earth , but Heaven they fell ; This then concernes not those who on earth dwel . But did they bow like you ? no , their prostration Was farre unlike your new-found adoration , They when they fell downe , h h Rev. 4. 9. 10. 11. c 5 8. 9. 13 14. sang a song of praise Vnto the Lambe ; you ne'r then sing such Layes : They when they fell had i i Rev. 5. 8. Harpes , Viols , made of Gold , All full of Odours : you bowing , none such hold ; They prostrate fell , not going in , or out Of any Church , or passing to , about . Or from the Altar , as you now ; their fact Is then no warrant for what you now act . They fell k k Rev. 4. 10. c. 5. 8. 14. c. 19. 4. before him who sate on the Throne , Within their view . Doe you so ? no not one ; You see not Christ , nor to him bow and fall , But to the Altar , not Christs Throne at all ; There is no Altar , Table in the Text. You may goe whistle then : what say you next ? Though Scripture faile , yet we have reasons left : I feare you 'l be at last of both bereft ; He who l l Isai . 8. 20. 1 Cor. 3. 19. wants Scripture hardly will find reason For Sacred things , as you shall see in season . Altars , and Tables are Christs royall m m Archbishops speech , p 47 , 48. Shelford Reeve , Widdows Heylin , Dr. Laurence , & others . Throne Whereon he sits within the Church : Object . 12. each one Must therefore bow before , and to them . I Your ground and sequell both at once deny . Answ. Christs n n Psal. 103. 19. Psal. 11. 4. Acts 7. 49. Esay 66. 1. Mat. 5. 34 35. Throne is in Heav'n , not on earth : t is plaine By Creed and Scripture : o o Act. 1 9 11 c. 3. 2● . Luk. 24. 51. Act 2. 34. Rom. 8. 34 He. 4. 14 c. 8. 14. c. 9. 24 26. c. 10. 12 , 13. c. 12. 2. Rev. 3. 21. 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 p p Acts 3. 21. Mat. 28. 6. Joh. 10 28. c. 17. 11 Lu. 24. 51. He. 8. 1 4. 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 . Reply By grace ; Answ. in person I cannot assent : So is he q q Mat. 28. 20. c 18 20. 1 Cor. 14 , 25. present in each Ordinance ; This will not then your cause one haire advance ; But he 's r r The Altar is the greatest place of Gods Residence upon earth : I say , the greatest , yea , greater then the Pulpit . For there t is , Hoc est Corpus meum , this is my Body : But in the Pulpit it is at most , but Hoc est Verbum meum , this is my word . And a greater reverence ( no doubt ) is due to the Body , than to the Word of our Lord . And so in Relation , answerably to the Throne , where his Body is usually present , then to the Seat where his Word useth to be proclaimed , &c. Archbishops Speech in Star-Chamber , p. 47. A rotten absurd passage , of false Romish Divinity . most present in these Elements , More then in other Rites : Reply . Some mens consents You have in this , Answ. not mine ; untill you say And prove it too , I shall it still gain-say : That is soone done , Reply . s s Matth. 26. 26. Archbishops speech . p. 47 48. 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 . Answ. What Body of Christ I pray , Is sacred Bread ? t t 1 Cor. 10. 16. Gal. 3. 1. 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 u u Matth. 26. 26. 1 Cor. 11. 23. 24. words of Consecration : marke I pray . If then Christs word doth make the bread his body , Agreed by all , Reply . confirm'd by Sacred story , Then it s more worthy than the bread or wine ; Answ. 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 x x 1 Cor. 11. 23. 24. 25. 1 Tim. 4. 5. word gives being to the Sacrament , It s greater , Nobler , then ; can you dissent ? But bread is cal'd Christs Body : So y y 1 Cor. 12. 12. 27. Ephes. 1. 22. 23. 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 z z 1 Cor. 3. 21. 22. Prov. 9. 2. 5 Rev. 22. 7. for men And for their Service ; therefore they are better : For this , ther 's Text store , for you not one letter . Besides , a a Phil. 2 ▪ 7. 8. Heb. 2. 14. 16 17. Christs humane Nature is the same With ours ; Bread is his Body but in name , Not truth . b b Gal. 2. 20. 1 Cor. 14. 25. Ephes. 3. 17. Iohn 17. 21. 23 2 Cor. 6. 16. Iohn 6. 51. 1 Iohn 3. 24. 2 Cor. 13 5. 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 c c 1 Cor. 12. 12. 27. Ephes. 23. Col. 1 18. 24 1 Cor. 6. 15. Ephes. 2. 21. 22. 1 Per. 2. 5. Iohn 1. 〈◊〉 to 26 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 d d Ephes. 3 16 Gal. 2. 20. Rom 5 17. 21. 1 Cor 14 25. 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 e e Iohn 1. 1. 2. 14. 1 Iohn . 5 7. Word , and is exprest thereby ; The Bread , is but his f f Matth. 26. 26. 28. 1 Cor. 11. 23. 24 Body tearm'd ; that 's best Of both , whereby his God-head is exprest . Besides , the Word g g Iohn . 5. 25 1 Pet. 1. 23. 1 Cor. 4. 15. begets , the Sacrament Doth but confirme Faith , Grace ; Now all consent , That what gives Life , excels what serves onely But to confirme ; ( one 's h h Iohn . 2. 25. 1 Pet. 1. 23. Rom. 10. 13. 14 15. simply necessary To save , convert ; the other 's but supply . Our grace to strengthen , seale , and ratify , Men may be i i Iam. 1. 21. 25. Mark . 16. 15. 16. Rom. 1. 16. 1 Cor. 1. 18. Ephes. 1. 13 1 Tim. 4. 16. saved by the Word alone , Without Christs breaden Body ; but not one By it , without the Word ; which k k Accedat ve 〈◊〉 ad Elementum ut fiat Sacramentum Augustin . 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 l l 1 Pet. 2. 2. 3. Deut 6. 6. 7. 8. 9 daily food In publicke , private : tother 's not so good , Because more rare , lesse common , not for all ; The m m B●●um quo communius eo melius Aristotle 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 n n Archbishops speech . p. 47. 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 o o 1 Cor. 10. 16. more presents Christs Passion to our view , Than the meere Word without it : Reply . 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 , Answ. 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 p p Joh. 5. 25. Ephe. 1. 18 , 19. 20. Rom. 1. 16. Ephe. 2 1 , 2. 1 Cor. 1. 18. Acts 19. 19 , 20. Heb. 4. 12. Word alone , not Sacrament Which quickens dead men , as Divines consent . Whence it is stil'd q q Act. 13. 26. c. 14. 3. c. 20. 32. Phil. 2. 16. Acts 19. 20. the word of Life , Faith , Grace , Salvation , r r Matth 6 11. Hebr. 5. 12 , 13 , 14. 1 Pet. 2. 1 , 2 3. 1 Tim. 4. 6. bread , milke , food , in every place Of Sacred writ . Christ promiseth to be Still s s Mat. 28. 19 20. Act. 19. 9 , 20. c 16. 14 , 15. Rom 1 , 16. Joh 16. 63. Act. 2. 4. 17. 2 Cor 3. 8. 18. Gal. 3 2. Ephes. 6. 17. 2 Thes 2 8. Heb. 1. 4. 12. Rev 2. 7 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 t t Isaih 61. 1. Mat. 4. 17. Mat 1. 4 7. 14. 38 , 39. c. 2. 2. Luk. 3. 18. Ioh. 8 , 2. Act. 5. 42. Rom 1. 16. 1 Cor. 1. 17. 2 Tim. 4. 11. frequent Prea●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 , Reply yea more Than with his Supper . Have you ought in store Yet ? yea , Christ's more present i' th Sacrament Under the Bread , Answ. 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 : Reply which u u 1 Cor. 11. 27 , 28 , 29. we deny . But is not Christ within them ? Answ. yes , in signe And Sacramentall wise , not grace divine . It s x x See the Practise of Piety , in the Preparative to the Sacrament ▪ where all this is at large deba●ed and proved , with Mr. Philpots Examin . Fox Act. & Mon. Vol. 3. 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 y y Iohn . 6. 40. 47. 48. 49. Ephes. 3. 17. Gal. 2. 20. Faith then , not the Element That makes Christ present in the Sacrament : As that is greater , lesse , so they more feed Or lesse on Christ in Heaven , not in the bread , Which ill men take ; but not Christ , or his grace Therein , for want of Faith , this quels your case . For if Christs presence , spirit , grace , be not Included in the signes , as now you wot , And he be present onely in the heart , Not mouth , of each beleever ; then no part Of his grace , body , presence , placed are Upon your Altars , Tables , as their chaire , Or throne ; where if he were , it s not in State , As Lord and King , but onely as our z z Iohn . 6. 22. to 64. 1 Cor. 11. 20. to 34. c. 10. 16. 17. 21. meat : Not in a state of glory , but as bread , [ In basest state ] wherewith our ●●iles are fed . How can Lords-Tables the●● be stil'd his Throne ; When as he sits , not , but 〈◊〉 , stands thereon , As food alone ? who 〈◊〉 , yet heard , or read Of Thrones , or cha●●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 a a 1 Chron. 28 2. Psal. 39. 5. Psal. 132. 7. Isay 66. 1. Matth. 9. 35. 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 b b Matth. 28. 6. Acts 3. 21. Luk. 6. 51. risen , gone hence up to Heaven , there ye Must c c Heb. 9. 24. 28. 1 Thes. 1. 10. looke to , for him , d d Matth. 24. 23. Mar. 13. 21 Luk. 17. 23. not on earth below : You must to Heaven then onely looke , and bow . Hence doth the Church-booke , at the Sacrament Exhort all , to e e Heb. 9. 24. 28. ●am . 3. 41. 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 f f 1 Pet. 3. 22. Eph. 6. 9. Lam. 3. 41. 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 g g See Bishop Mortons Institution of the Sacrament . b. 7. p. 504. to 541. where this is largely manifested . certainely Will-worship , Error , and Idolatry ; Since Christs body a creature is ; and none Ought to be h h Luke . 4. 8. Rev. 19. 10 c. 22 9. worshipped but God alone , And that still for himselfe ; where you adore God for Christs Manhood , or it , and no more . This all i i Bishop Mortons Institution of the sacrament . b. 7. throughout : for what other thing doe they ( popish priests when they are bowing and bleating before their Images , burning incense and fall downe flat before their Altars , but that which in times past the Prophets of Baal did when as they transported the worship of God unto an Idol● Sir Iohn Borthwicke Martyr : Answer to this 7. Article . Fox Acts & Mon. Edit. ult. vol. 2. p. 610. a. 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 k k Bishop Mortons Institution of the Sacrament . Edit. ult. p 463. 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 ; Reply but though Christ be not there present then , Yet he 's sometimes there ; therefore as * * Widdows , Shelford , and others make this objection , use this similitude . See my Quench-coale , p. 55 , 56 , 57. 38. to 44. 277. to 284 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 , Answ. 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 a a I●gens autem est vesania eorum qui talia dicunt . Nam rex purpuram indutus , ab omnibus adoratur ; nunquid ergo purpura adoratur , aut Rex ? manifestum est quod Rex : Vbi vero Rex hanc exu●t , & in locum reposuit , non amplius vestis purpura adoratur . Sedet etiam in templo sape Rex in proprio Thron● , & adoran●es adorant regem in templo ac throno proprio ; Vbi vero surrexit Rex , nemo neque Templum neq , thronum adorat . Nemo autem adeo insanus est , ut adorare volens Regem in Throno , dicerad Regem , Surgeex Throno ut te adorem ; sed adorat Regem cum Throno . Epiphanius , lib. Anchoratus , Col. 970. 971. 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 folly , 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 * * See 1 Chron. 28 2. Psal. 99. 5 Psal. 132. ● . ●am 2. 1. where the Arke and Temple , are stiled Gods Footstoole , not his Throne or chaire of state . 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 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 b b Ephes. 3. 17 2 Cor. 13. 5. Psal. 2. 20. 2 Cor. 6. 15. 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 , c c 2 Cor. 12. 12. 37 1 Cor. 6 15. 19. Eph. 5. 30. Col. 1. 29. They are his members , body , flesh , bone , one In , and with him , call'd d d 1 Cor. 10. 12 Ephes. 4. 12 13. Christ ; if you adore Christ where he dwels most , you must bow before , To , towards these his e e 1 Cor. 6. 15 19. 1. Pet. 25. 1 Cor. 3. 10. 17 2 Cor. 6. 16. Eph. 2. 2. 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 , Methinkes 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 f f 1 Cor. 10. 16. 2 Cor. 5. 20 Gal. 4. 14. 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 g g Col. 1. 23. 24. 1 Thes. 3. 1. 1 Tim 4. 6. 1 Cor. 4. 1. 2 Cor 3. 6. Heb. 1. 7. Ephes. 4. 12. 1 Tim. 1. 12. 2 Tim. 4 5. Rom. 12. 7. 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 h h Isay . 44. 9. to 21. Psal. 115. 8. Baruch 6. 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 i i Matth. 28. 15. 16. Iohn 3. 3. 5 Rom. 10. 13 14. 15. 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 k k Ephes. 2. 20 , 21. 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 l l Mat. 18. 20 Luk. 24. 3. Re. 5 6 Joh. 20. 13. 26. c 19. 26. 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 ; m m Numb . 5. 3 Psa. 46. 5. Ps. 48 Ier. 14. 9. Hos. 11. 9. Ioe . 2. 27 Zeph. 3. 5. 15. 17 Zech. 2. 5. 10 , 11. cap. 8. 3. Rev. 1. 13. c. 2. 3. c. 5. 6 Heb. 2 12. 1 Chro. 16. 1. Exod. 8. 22. Ezech. 43. 7. 9. not head , foot , but in their n n Ephe. 3. 17 Gal. 4 6. 2 Cor. 1. 22. heart , Whence Altars in the midst of Church did stand As hearts in midst of men doe , writes o o Per Altare c●r nostrum intelligitur , quod est in medio corporis , sicut Altare in medio Ecclesiae , Rat. Divin . lib. 1. 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 * * Laici juxta Altare non sedeant , nec inter clericos sta●e vel sedere praesumant , sed pars illa quae cancellis ab Altari dividitur , tantum psallentibus p●teat cle●icis . Iuo Ca●notensis , Decret. pars . 2. c. 1 37. Sed & hoc secundum auth●ri atem canonum modis emnibus prohibendum , ut nulla foemina ad Altare p●aesi●●at accedere , aut infra Cancellos stare aut sedere . Conc. Nan. apud Sur. tom . 3. p. 569. 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 , Object . 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 p p Antid. Lincoln . Sect. 2. c. 7. pag. 86. Heylins Fable , To justifie the placing of the Table Against the East end of the Chancell wall , Answ. 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 q q Ideo dictus Chorus , quia in sacris Collectis in modum Coronae circa Aras starent , & ita psallerent . Isiod . hisp . Orig. l. 6. c. 19. Isidore , r r De Vniverso . l. 5. c. 9. Rabanus Maurus , s s Durandus Rat. divinorum l. 1. c. 1. nu. 18 Durantus de ritibus Ecclesiae , l 1. c. 17. n. 1. Barthol . Gavanus ; commen . in rubt . Miss. pars . 1 Tit. 15. sect . 2. Cassan . Litur . c. 22. others heretofore , Though some fond Novellists the contrary Averre , against truth , and antiquity . Hence in old times , the people round about The Priest and Table stood [ not thence bar'd out With rayles as now ] when as the Sacrament Was celebrated , as is evident , By t t O miraculum quicum Patre seorsum sed●t , in illo ipso temporis articulo omnium manibus pertractatur , &c. Fit autem id nullis praestigiis , sed apertis & circumspicientibus Circumsistent ium omnium oculis . De Sacerdotio . l. 3. Edit. Fronto-ducaei . Tom. 4. p. 28. See l. 6. p. 83. Multitudinem conspexisse Altare ipsum Circumdantium . Chrysostomes words , in the Margin , and By the Priests prayer at u u Pro omnibus hic circumstantibus . Canon Missa : And , omnium Circumstantium qui tibi hoc sacrificium laudis Offerunt . Ib. Honorius in Genima l. 1. c. 66. Durandus Rationale diu . l. 4. c. 53. Fox Act. & Monum . Edit. ult. vol. 3. p. 3. 11. Cassandri Liturg. p. 22. 25. 61 , 62 , 65 , 66. 72. 94. Neque Canon debet nimium tacite legi , sed expressa voce , ut a Circumstantium , posset a●diri & percipi , cum Circumstantes debeant ad Orationes singulas respondere , Amen . Gerardus . Lerithicus de Missa puel . prorogand . Masse , for all that stand There * * Altare Domini multorum multi●udine Circund●tum . Athanasius in vita Antonii , in Bishop Mortors Institution of the Sacrament , l. 6. c. 5. p. 462. Circunstant autem eum soli eum Sacerdotibus ministri selecti . Dionysius Areop. Eccles. Hierarch . c. 3. Round about him , And by old x x Sacerdos solus Missam nequaquam celebret , &c. Esse enim debent qui ei Circunstent , quos ille salutet , a quibus ●i respondeatur , & ad memoriam illi reducendus est ille dominicus sermo . Vbicunque fuerint duo vel tres in nomine meo congregat● , ibi sum & ego IN MEDIO eo●●m : Spelmanni Concilia . p. 589. Cassand●i Liturgica , c. 33. p. 8. Which was taken out of Gregory , lib. Capitulari . c. 7. Regino de Eccles. Officiis , c. 19. Saxon Canons at home , forbidding Priests alone To celebrate Masse . [ marke the reason why ] Because there ought some people to stand by There round about him , whom he may salute , And who may answer him , and in pursuite Hereof , he must remember Christs words , where Two or three in my name together are Met , there am I in midst of them ; hence we In the y y Bibl. Patrum . Tom. 15. p. 787. c. ● . Musarabicke Office find the Priest kneeling at the Altar , praying thus ; Be present , be present , O good Jesus In midst of us , an high Priest , as thou wast In midst of thy Disciples in times past ; And sanctifie this our Oblation : Hence z z Ser●o ad Clerum in Concil. Rhem. Col. 1726. Jesus autem in Medio est , non in angulo : unde ipse in 〈◊〉 angelio , Vbi duo , inquit , vel tres congregati fuerint in nomine meo , in Medio eoru● sum . Et iterum , Jesus autem transiens per Medium illorum ibat . Et in libro Sapientiae , In Medio , inquit , Ecclesiae aperuios meum . Et rursus in Evangelio dicitur , Stetit Jesus in medio discipulorum subrum . Vae mihi Domine Jesu , si tecum ero in domo tuae , & non in medio domus tuae . At isti non sic , sunt quidem cum Jesu , sed non in medio domus ejus , &c. Bernard sweetly descanting upon That of the Psalmist , He shall not dwell in The midst of my house who workes pride and sin ; Saith , Jesus in the midst of the Church is Not in a corner ; which he proves by this His speech , Where two or three are met together In my name , I in midst of them am ever . And by some other texts . Hence a a De ecclesiasticis Officiis , l. 2. c. 8 Concil. Aquisoran : sub Ludov : Surius tom . 3. p. 298. Circa aram Christi , quasi Columnae Altaris sisterent . Isiodor With others write , that Deacons heretofore Stood round about the Altar , as if they Its pillars were , it to support and stay . Yea , hence in ancient b b Liturgia sancti Petri bib. Patrum tom . 1. p. 210. & Liturgia sancti Iacobi , ib. p. 18 , 19. Missa Aethiopica , et missa Mozarab . & Muzarab : ibid tom . 15. p 746. 748. 763. c. 78. Missa Christianorum apud Indos , ibid. p. 790. a. 791. a. & Liturgia Basilii , & Chrysostomi . Massebooke , writers , I Finde Priests still singing , thus I will wash my Hands in innocency , and so I will Compasse thine Altar round ; and Bishops still When they did hallow Altars anciently , Did c c Rational . div. l. 1. cap. de Consecrat. Altaris , & l. 4. c. de thurificatione Pontif. Roman . p. 144 , 145 , &c. cense and Circuit them round frequently , Which they could not doe , unlesse they stood so That they might round about them freely goe . Yea , in the ancient * * Tunc Acolyti vadunt dextralaevaque post Episcopos Circa Altare . Subdiaconi finito offertorio , vadunt Retro Altare , aspicientes Pontificem , stantes erecti . Ordo Romanus de Officio Missae , apud Georg. Cassandri Opera , p. 101 , 102. 107. 112. 118 , 119. Roman order , I This passage finde , that Bishops anciently Did round about the Altar goe , when they Did consecrate ; that sub-deacons alway Behind the Altar went , and stood upright After the Offerture , with their eye-sight Fixt on the Pope , which could not be at all , If Altars stood not distant from the wall . Besides , 't is cleare out of d d Eccles. hist. l. 10. c. 4. Eusebius , e e Hom. 1. in Isai , c. 6. Vidi Dom. de Sacerdotio , l. 3. & 6. and in his Liturgie . Chrysostome , f f De Verbis Domini , Serm. 46. Austin , g g Eccles. Hierar . l. 3. Dionysius , h h Oratio . 21. Nazianzen , i i Eccles. hist. l 5. c. 22. Socrates Scholasticus , k k Eccles. hist. l. 12. c. 34. Nicephorus , l l Eccles. hist. l. 2. c 3. Bede , m m De Rebus Eccles. l. 4. c. 19. Walafrid Strabus , n n Rationale Divinorum , l. 1. c. 2. n. 15. c. 1. n. 18. c. 7. n. 15. See Cassandri Liturgica , c. 3● . p. 84. and my Quench-coale . p. 11. to 30. 235. to 239. 290 , &c. Durand , that Altars , Tables , anciently Stood in the midst of Churches , Quires , not by The Eastwall , Altarwise , as now they place Them in our Churches , with a brazen face . Affirming that they so stood of old , when o o De Origine Altarium c. 6. p. 135. Hospinian p p De Missa l. 2. c. 1. p. 177. Mourney , q q Tablean , des differens , part . 5. c. 6. p. 307. Marnix , r r Nouvaute du Papisme Contr. 11. c. 17 , 18. p. 1022. Moulin , men Of note ] with f f Cathol. Orthodox . tom. 1. qu. 29 p. 514. Rivet , and some more learned Men , in Reformed forraine Churches bred , With t t Scripta Anglicana p. 475. Bucer , u u In his workes p. 476 , 477. Tyndall , x x Fox Acts & Monuments , p. 1211 , 1212. Ridley , y y Notes on Exod. c. 20. & 27. p. 279 307 Babington , Old z z Fox Acts & Monuments , p 1404 1406. Ferrer , a a Answer to Hardings Preface . Reply to Harding , Artic. 3. Divis . 26. Arti. 13. Divis . 6. p. 362. Jewell , b b Answer of a true Christian to a counterfeit Catholique , artic. 15. p. 55 , 56 Confuta . of the Rhemish Testament notes , on 1 Cor. 5. 11. sect. 18. 9. Hebr. 13. sect. 6. Defence against Gregory Martin c. 17. sect. 15. Fulke , c c Answer to the Rhemish Testament notes on 1 Cor. 11. sect. 18. Cartwright d d Institution of the Sacrament , l. 6. c. 5. p. 462. Morton , e e Synopsis Papismi contr . 9. qu. 6. Error . 53. Willet , with others prove , that anciently Altars stood not against the wall , close by The East end of the Quire , as in these dayes , But in the midst , that people might alwayes Goe or stand round about them ; Thus stood the Altar of old in the f f Roma sater , l. 3. c. 13. l. 2. c. 4. p. 31. Catacombe At Rome , and in Saint Peters Church lately , [ Romes prime Cathedrall ; ] and in history I read , that h h Crantzius me trop . l. 1. c. 9. Hospinian de Orig. Alt. c. 6. histor. Sam. l. 3. c. 1. p. 184. Witikindonce saw the face Of Charles the great , deckt with a chearefull grace , After his approach to the Lords Table In the midst of the Church : And I am able By i i See my Quench . coale p. 157 , to 160. 3. to 37 & 269. 237 , 238. 290. Beda , Eccl. hist. . l. 5. c. 11. 17. 18. 21. sundry instances to manifest That Altars stood not anciently at th' East End of the Quire , against the wall , but I Will onely name two more for brevity : And those at home . In k k Beda eccl. hist. l. 2. c. 3. Antiq eccle. Brit. p. 7. habet hoc in medio pene sui Altare , &c. Austins Church , built by Austin , first Arch-bishop of Canterbury : In that great Church , in Bedes time , the Altar Stood almost in the midst of the Church , farre From the East-wall , in the North-Isle : [ If I g g Chemnitius examen concil . Trident. pars 4. Platina in Nich. 3. Anastasius de Vitis Pontif. p. 68 , 69. Thomas Becons workes , vol. 3. p. 281 , 282. Hospiman de Orig. Altar . p. 35. Conceive him right . ] And the l l Caenbdens Brit. p 460. Monkes of Bury Abbey in Suffolke in King Edwards dayes , [ The first of that name ] whiles they went to raise Them a new Chappell , as they digged , found The wals of an old Church , that was built round , So as the Altar stood , as it were nigh Or in the midst ; and we thinke verily , [ Writes Everden a Monke of that place , yea And Cambden out of him ] that this was the First Church there built unto Saint Edmonds name And service : In these two Churches of Fame , Of speciall note , and great antiquity , The Altar stood in , neere the midst onely : And in the Church where m m Beda eccl. hist. l. 3. c. 19. Sed p●st annos quatuor . constructa domuncula cultio●i recep●ui corporis ejusdem , ad Orientem altaris adhuc sine macula corruptionis invention , &c. Saint Furse was inshrinde , Above the Altars East end ; as I find , Saint n n Godwins Catalogue of Bishops , p 295 296. 315. 352. Hugh of Lincolne , and John Elmer were Interr'd above the Altar , even here At home : therefore it stood not anciently Against the East wall of the Quire . Lastly , o o Epist. lectori , p. 115. before his translation of the Greeke Liturgy . Hervetus , p p De Graeco●●n Ritibus , Bibl. Patrum , tom. 15. p. 771. 〈◊〉 . Genebrard , and q q Claudius Saintes in his Edition of the Greek Liturgy : Parisiis . 1560. others write , That in Greeke Churches , the high Altars site , Or place , is in the midst of the Quire , where r r De Antiquis Missae Ritibus l. 2. c. 28. Josephus Vicecomes proves most cleare , That Altars seated were of old , both by Eusebius , and Martyrs Tombes , anciently The s s Beda Eccles. hist. l. 2. c. 1. Fecit inter alia papa Gregorius , ut in ecclesiis petri et pauli , super corpora eorum missae celebrarentur . onely Altars , which stood East and West , Not North and South . We must then needs detest Their shamelesse impudence , and forgery Who contradict so cleare a verity , And dare affirme , that Altars heretofore Were plac'd against the East wall evermore , And there rayl'd in ; and that men did receive The Sacrament kneeling , as most beleeve , When as its cleare , they did receive onely Standing or * * Hence the Waldenses saith was , That the Sacrament ought to be received at the Table , according to the anci●nt use of the Primitive Church , where they used to communicate sitting . Fox Acts & Monuments , old Edition , p. 43. a. & Edit ult , vol. 1. p. 300 a. And Mr. Fox himselfe , Edition old . p 89. 〈◊〉 . Christordained his Supper a Table matter ; wee turne it to an Altar matter be for a memory , we for a Sacrifice . He sa●e , our men stand , and make it a matter of kneeling . See my Quench-coale , p. 106 , to 108. 95. sitting round the Table , nigh Them : and where Heylin writes , that men did pray Eastward , because their Altars stood that way . There is no ancient Writer , Councell , Booke , Attests , that Christians to the East did looke , Because their Altars were so plac'd : bely Not thus for shame [ then ] grave * * Antidotum Lincolniense , c. 5 p 86 , 87. Antiquity , To bolster out your errors , Novelties ; That cause is naught which needs the helpe of lies . They t t Gen 2. 8. Basil de Spirim sancto , c 27. Tertullian Apolog. c. 16. Eastward lookt , pray'd , because Paradise Stood there of old , and there the Sun did rise ; Poore reasons if well scan'd ; yet not the truth , They learnt u u Ezek 8. 16 Vitruvius de Architectura . l. 4. c. 58 Hospin●an de Origine Altarium , Philip de Marnix , Tableau des differens , part 5. f 307. See my Quench coale , p 303. to 307. Dr. Reinolds de Idolo . Rom. Eccl. p. 432. it from the Pagans in their Youth As might be prov'd by grave authority , And Fathers verdicts , which I here passe by . There is small reason then to symbolize With them in this their heathenish Rite and guise . Yet Christians bow'd to Altars anciently . It is a falshood , one passage onely There is to prove it , 't is x x De Poenitentia . vid. Notae Ibidem . Tertullians , And that corrupted by some evill hands , * * Written antiently Haris , and so this mistake and corruption might easily happen , by omitting Cor ●h which added to Haris , or Aris , makes Charis . Aris Dei adgeniculari , Whereas t is Charis in the true Copy , As notes y y Lacerda , & Junus , Ibid. Pamelius , though a Papist , and Some z z Albaspinaeus . Observ . l. 2. Obs. 22. Heraldus Observat . l. 2. Obs. 22. Mornay , li. 2. de Missa , c. 1. Salmacius ad Aram Dosiadi . others , which to cite I will not stand . The best and oldest Manuscripts so read That place ; yea , sense , and reason for it plead : For he speakes there , of none but * * Rhenanus , & la Cerda thidem Tripartita hist. l 7. c. 35. penitents , Excluded both from Church and Sacraments . For some great crimes ; which since they might not come Within the Church , much lesse the Altar roome , As a a See Pamelius ibid. and my Quench-coale , p. 250. to 253. all confesse , they could not bow the knee Unto the Altar , which they might not see , But to Gods deare Saints , out of Church , whom they Kneeld downe to , at their houses , both to pray Them to forgive them , and to supplicate God for them , whilst thus Excommunicate : This is the onely sense , scope of that place : This Aris then for Charis , doth disgrace , Not helpe your cause . Besides this , there 's not any Cleare proofe or passage in Antiquity , For Altar-bowing , till b b Oratio de Imaginibus , 1 & 2. p. 449. b. 762 John Damascen , To prove that Images of holy men And Christ might be ador'd , writ , men may bow To Images , and Altars , ( as Rome now And some it seemes did then : ) Vt Laici secus Altare quo sancta mysteria celebrantur , inter Clericos tam advigilias , quam ad missam , stare● vel sedere penitus non praesumant ; sed pars illa quae cancellis , ab Altari dividitur● , tantum psallentibus pateat Clericis . Ad adorandum vero & communicandum Laicis & foeminis ; sicut ●os est pareant Sancta Sanctorum : Juo Carna●ensis Decretalium pars , 2. c. 137. Ex Concilio Moguntino , c. 13. See Concil. Nannetense , cap. 3. apud Surium , Tom. 3. p. 569. a accordingly . If you relye On him , you must commit Idolatry , And * * Which is Idolatry , Exod. 20. 5 Iudg. 2. 12 17. 19. Numb . 25. 2. 1 Kings 19 18. Iosh. 23 7. Isa. 2. 8. 9. how to Altars , Images alike , As well as towards them , which you mislike , In words at least , and say , c c Archbishops speech in Star-chamber , p. 48. 51. You bow not to But towards them ; these Authours both say , To : This last , seven hundred twenty yeares and more From Christ liv'd ; till then none did thus adore Altars , nor since , till Transubstantiation Brought in the breads , then Altars adoration . The Christians for eight hundred yeares , or more After Christ , did not bow , kneele , or adore In Prayer on the Lords dayes , nor yet betweene Easter and Pentecost , as may be seene In d d Concil. Constant . 6. Councels , e e Tertullian de Co●ona Millitis . Basil . de Spiritu Sancto . c. 27. Fathers , but stood ; whence we know That they to Tables , Altars , did not bow ; Nor to the sacred Elements , since they These alwayes standing tooke on the Lords day , Wherein their knees to pray they ne're once bent , Much lesse to Altars , or the Sacrament . Whence grave f f Nonne solennior erit Statio tua si ad Aram Dei stetteris ? De Orat. c. 14. So did Pagans and others anciently in Scripture stand , not kneel at Altars . Num. 23. 2. 3. 6. 14. 15. 17. 2 Chron 5. 10. c. 6. 12. 23. Rev. 8. 3. Chrysostom . de Sacerdotio . l. 3. & the prayers at the Masse forecited . Tertullian writes , that they stood by [ Not bow'd , kneel'd to ] the Altar anciently , In all their stations when they celebrated Christs supper ; Altars then were not rail'd , grated About as now , to * * Dum datur communio aut aliud quippiam officij fit , omnes stant erecti . Georgij Cassandri Liturgica . c. 11. p. 29 See p 65. 70. 73. 82. 94. 95. keepe the Laity From comming neere them , since they them stood by , As doe the * * Dum datur communio aut aliud quippian officij fit , omnes stant erecti . Georgij Cassandri Liturgica . c. 11. p. 29 See p 65. 70. 73. 82. 94. 95. Aethiopians at this day , Who stand upright when they receive alway . But g g Archbishops speech in Starchamber . p 47. to 52. Knights o' th Garter bow'd to , and before The Altar , and both God and it adore . What then ? I hope this new found argument , Proves it no worship , but a Complement ; Us'd by those Knights alone , [ not other men ] Not commonly in each place , but where , when They offer in their grand solemnity ; Their practice then , to others is no tye ; Nor doe they deeme these congies then , divine , But meerely civill , since they then incline , As much , or more to the Kings Person , Throne , As to the Altar , or ought plac'd thereon : Nor did these Knights , h h Archbishops speech . p. 49. 50. thus bow at first , as ye In him who this objects , may read ; where he [ Admit the i i Libro Nigro Windorien . p. 65 Blacke Bookes Legend true , though not Once nam'd in English Annals , but forgot ] Confesseth , that King Henry of that name The fifth , by Charter first ordain'd the same , When as these Knights first bow'd to him alone , And to his seat ; but of them all not one To God , or to the Altar ; whereat he Offended , thereupon made this decree , That they thenceforth in their solemnity Should not to him , and his seat bow onely , But k k Domino D●o & Altari ejus in modum viroruus Ecclesiasticorum , Ib. unto God , and to his Altar too , As Priests and Monkes then used for to doe : The King and Lords , who made this Act , were all Blind Papists , and the times quite blind withall ; The patterne which they then took , was unsound , Blind Priests and Monkes : what shadow then or ground Can thence be rais'd , true Christians to induce Unto this Courtly , or meere Popish use ? Which since it orders them , alike to bow To God and Altars in one act , I know Not how they can escape Idolatry ; This then 's no rule to follow , but to fly . And though these Knights , these congies stil retain As civill , they this act and them disdaine , As Popish , as an apish imitation , Of Priests and Monkes grosse Altar-adoration . Who in their Masses , used for to bow To ( before ) Altars , as our Priests doe now : Witnesse their ancient l l Pontifex inclinans se paulu lum A D Altare : Altari inclinans : Adorato Altare : pertransit Pontifex in caput Scholae & in gradu superiore inclinato capite ad Altare . Et salutar Altare , Sacerdos quando dicit Supplices te ro gamus ; humiliato capite inclinat se ante Altare , Sub●llaconi ad Al●are progredientes simul se inclinant coram ●o : Ordo Romanus de Offic. Missae apud Greg. Cassandri opera , p. 108. to 130. Offices and the m m Missale parvum pro Sacerdotibus in Anglia itinerantibus . Printed Anno 1623 Ordo Missae p. 19. Sacerdos paratus cum ingreditur ad Altare , facta illi Debita Reverentia , p. 29. Profunde inclinatus ante Altare . Small Missall , made for Priests that travelling be In England ( lately Printed , ) which enjoyne Their Priests at Masse to bow downe and incline Vnto their Altars , and due reverence To make to them : which n n Ribadeniera Fleurs des vies des Saintes part 1. p. 104 After Compline and Mattins he visited all the Altar ; o● the Church , making a prostration and reverence to every of them . Raymond used , whence He prescribes o o Tunc te Curv●bis ad a●am , 〈◊〉 est , in●linabis Alta●● Su●●ula Ray●undi fo. 133. Priests beginning Masse to bow Vnto the Altar , as our Priests doe now . Should I to this Kings Act , annex the story Of Card'nall Poole , Popes Legate to Queene Mary , Whose p p Fox Acts & Monuments Edit. 1610 : p. 1781. Visitons in Cambridge , did enjoyne Schollers [ in her dayes ] to bow , and incline To , and before the Altar , [ the onely Injunction of this kind , our Church story Affords for Altar-worship ] all would cry Forthwith , it is a brat of Popery ; Begot at first by Transubstantiation , The * * See Fox Acts & Monuments old Edition . p. 359 a. 623. b. 1528. 1541. 1●30 . and my Quenchcoale p. 295. 296. 277. to 284. ground and cause of Altars veneration : But sith my Muse may not expatiate , I leave this point for others to dilate ; And how q q 2 Kings 18 22. 2 Chron. 32 12. Ier. 36. 7. Acts 17 23. some Pagans did bow and adore Before their Idoll-Altars heretofore . But will you not have men for to adore God with their bodyes ? Yes , fall , kneele before Him with all humble reverence , when you pray : This is a worship , which none will gainesay : It is r r Psal. 95. 6. Psal. 86. 9. Dan. 6. 10. Acts. 21. 5 Ephes. 3. 14. Psal. 72. 9. 11. commanded in Gods Word ; Object . adore God thus devoutly , Answ. he expects no more Worship but this , and will be pleas'd with it , Though all these Altar-bowings should omit ; As you by this one Text may understand ; s s Isay 1. 12. Col. 2. 20. 22. 23. Who hath required these things at your hand ? I have now * * See my Quenchcoale where this is more fully debated . answer'd every Text , proofe , ground , Whereon you this new Altar-worship found ; And made you see , how they all severally Confute , confound it by Gods destiny ; Your Scriptures , Reasons now are all quite spent ; Had God , or Christ , wil'd that you should have bent , Or bow'd thus , they no doubt would have exprest It in the Scripture , where is not the least Touch , shew , or colour of it : and if these Texts , grounds and reasons which some men now please , To urge , had beene sufficient to inclin'd Men thus to bow , those holy men we find In sacred writ , would doubtlesse constantly Have practis'd it ; be not more wise then they . You have no more , I know , left to produce ; Consider all here said , and make good use .

On , and against Popish bowing to Altars , and adoration of the Host . RIbadeniera a a Fleures des vies des Saincts part . 1 p. 104. , a late Jesuite , Of Romes Saint Raimond of Rochfort , doth write , That in the nights he us'd it discipline Himselfe , after the Mattins , and compline , He all the Altars in the Church , duly Would visit , and unto them severally Prostrate himselfe , and make low reverence . Belike our Priests and Prelates learnt from hence To bow to their new Altars ; since I find This Saint the b b He dyed Anno 1275. first , who Altars in this kind Adored ; yet not constantly , but when He whipt himselfe ; in nights , not dayes . If then Our Novellers will imitate him , they Must whip themselves , ere they bow ; and in day Time quite forbeare this Complement ; and use It but at night : Both these they will refuse . I read , Saint c c Surius Tom. 5. vita Francisci ex Bonaventura . c. 8. et Duralt Iesuit Flores Exemp c. 5. tit . 6. Francis the Fryer , exhorted A Cade-Lambe ( for he to Beasts , Birds , Preached Oft-times ; ) to be attentive to Gods praise ; And hereupon , this holy Lambe alwayes After , the Church frequented every day , And without any Tutor ( as they say ) Kneeled before the Altar of our Lady , At the Hosts elevation ; ( marke you why ) In honour of her Maker ; d d O discant haeretici vel a pecude venerari matrem Christi , et Eucharistiam adorare . Ibidem . Surius Who doth relate this history to us , Writes ; O let heretiques learne to adore The blessed Sacrament , and bow before It , by this Lambes example : happily Our Altar Worshippers were lesson'd by This silly Lambes example , to kneele , bow , Adore before their Altars , Tables now ; And worship them , and Christ , who sitteth on Them ( as * * Shelfold , Widdowes , Heylin , Archbishop Laud ; and Dr. Pocklington , in their places forcited . they write ) as in his Chaire or Throne : But then they should , like this Lambe , kneele only , And bow thus , when they lift the Host on high ; And that not to the Altar , but the Host : Should they this doe yet , their designe were lost , Wherefore , I doubt , these Wolves in * * Matth 7. 15. sheepes-clothing , Have rather from two Asses learn't this thing , Famous in Popish Legends , who before The Host , and Altar kneeled , to adore Them . The first was , the e e Rihadeniera Fleures des v●es des Saints . p. 1. pag. 563. Asse of Bouivil , Kept three dayes fasting , who of her Free-will Forsooke her provender for to adore The Host her Maker , brought and held before Her by Saint Anthony ; which miracle f f P. 95. Already toucht more largely ) wrought so well , That it her owne did Convert , nay , more , Teach Catholickes the host for to adore . I wonder why the * * Matth. 21. 2. to 10. Mar. 11. 1. to 11. Asse which Christ rode on Into Jerusalem , fell not upon Her knees , her Makers person to adore , When as this Asse fell on her knees before This Host , which did but onely represent His body . Sure some leud Fryer did invent This Legend ; or this Asse was tutored Like Bankes his horse , to kneele thus to the bread , To cheate the vulgar , and make them adore The Host , like this Asse , for their Creator ; Else that Asse whereon Christ rode , would as well As this , have to him on her knees downe fell . In memory whereof Saint Anthony Holding the Host , and this Asse kneeling by Thereto , are graven on the high Altar At Padua , where this hap'ned , or not far From thence . But this devout Asse did adore The Host , not Altar ; but once , and no more . Those then who bow to Altars frequently , Transcend this Asse in devout foolery ; And the next Asse , or Mule ; which , as I read , From g g Ribadeniera Fleures , &c. part 1. p. 151. Andelousa in Spaine carryed The reliques of Saint Bernard , Accurse , and Three Martyrs more , slaine by the cruell hand Of Pagan Moore in Morrocco , unto ( If you beleeve the Legend which writes so ) Conimbri , by Gods conduct directly ; And went to the Gate of the Monast'ry Of Saint Crosse , where the Canons Regular Of Saint Austin reside ; and staying there Vntill ' the gates were opened to her , she Went in first , King Alphonsus , ●is Queene , the Whole Court , and multitudes then following her In great procession , to the high Altar ; Before which she kneel'd downe , and would not stirre Thence , untill they had quite discharged her Of these Saints reliques she thus carryed ; Which , for a miracle is registred . This devout Asse , who kneeled thus before This Altar , taught our Asse-priests to adore And bow before their Altars constantly : Yet the but once , and that prodigiously Thus kneeled ; they , in this her farre transcend , In that they to their Altars daily bend , Without a miracle , and them adore ; Whereas she did , not kneele to , but before The Altar ; not in to rev'rence , or pray To God ; but there her burden downe to lay . Those then who bow to Altars , farre surpasse Saint Francis Lambe , Bonivils , and this Asse In fond devotion ; Beasts , Sheepe , Asses , Mules Acts , in Gods worship , must not be mens rules ; As Rome now makes them , but h h Psal. 119. 9 Iohn 5. 39. Gal. 6. 16. Isay . 1. 12 3. c. 8. 20. Luk 16. 29. 2 Pet 1 19. Matth. 15. 1 to 10. Col. 2. 8. 16. to 23. Gods word only , Which Altar-worship doth not justify ; Nor yet the adoration of the Host , Which is not God , but sacred i i 1 Cor. 10. 16. 17. c. 11 23 24. 26. 27. 28. Luk. 24 30 35. Acts 2 46. c. 20 11. Iohn 6. 32. 33. 34. 35 41. 48. 50. 51. 55. 58 compared together . bread at most .

FINIS .