A Pleasant Purge for a Roman Catholic, Epigram 98
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, fMat. 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 gQuia 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 hP…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, bidiEph. 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 tokEpheſ. 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 lDeut. 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,
Andm1 Cor. 1…. 25. 26. Luc. 22. 19. doe this as oft as ye drinke: Beſide,
Chriſt doth forbid tonExod▪ 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 oMat. 26. 27 1 Cor. 10. 4. 16. 17.All
To drinke of his bleſt Cup in Generall;
Andp2 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 qJoh. 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
rAct 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 thesMat. 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, astJer. 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, ſayingvMat. 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
x1 Cor. 11. 17. to 30.Ʋnto 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 Lordsy1 Cor. 10. 21. c. 11. 20. Supper and Table; with intent
To ſignifie, that as all conſtantly
DoezGen. 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▪
aCant. 5. 1:Come drinke O Friends, yea drinke abundantly
O my beloved:bRev. 22. 17. Drinke ye all of this
And drinke it freely.cMat. 26. 27. Chriſt hath prepar'd his
dProv. 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 onelyonly;
To Chriſts diſhonour, his gueſts diſcontents,
Who neither love dry feaſts, nor Sacraments.
When Lords eEſth. 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, ThatfMat. 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 expreſſegDeut. 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 onelyonly
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 onelyonly as Prieſts, not Lay; ſo
Likewiſe muſt, Take, eate, this is my body;
Be ſpoken to, and meant of Prieſts onelyonly,
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 onelyonly,
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 onelyonly? why then
Doth Rome deny, (as well as to Lay-men)
The Cup tohConcil. 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 onelyonly 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;iMat. 26. 27. Drinke ye all of this; and they
kMar. 14 23.All dranke thereof, as in Marke read you may.
Its 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 onelyonly
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
OnelyOnly to the Apoſtles then preſent,
To whom he ſpake and gave the Sacrament.
Since therefore they firſt received bread and wine
In this ſenſe onelyonly, 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 inlSeſſio. 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, m1 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 arenRev. 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 writeso1 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
Thek1 Cor. 1. 1. 2. Church of Corinth, Saints in generall,
l1 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 twicem1 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, n1 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 CƲP 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,
WhatoMat. 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.pJoh. 6. 53. 54. 55. 56. Except ye eate the fleſh, AND DRINKE
The blood of the Sonne of Man, (which Prieſts thinke
Meant onelyonly 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, (onelyonly
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 onelyonly;
For 'twas ſpoke to the people, as is cleare
By expreſſe words, and Chriſts whole diſcourſe here.
Beſides, it differsq10. 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,rConcil. 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 onelyonly,
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 onelyonly 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 onelyonly?
All know that eating is not drinking; they
In sSee (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, tMat. 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; whereinvSee (…) before. Rome holds her Prieſts doe
Eate Chriſts body, conjoyn'd unſeprably
VntoUnto 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 onelyonly,
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:
xMat. 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 onelyonly
In eating of the bread, doe both together
In one act, moment, and doe not them ſever.
Chriſt bids menyMatth. 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 onelyonly 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,zMat. 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 onelyonly 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 onelyonly
The Body, Bread eate, cannot poſſibly
Be ſayd to drinke the Cup,Object. 4. Wine, blood thereby.
This to evade, RomesaSee (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 tobMat. 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 onelyonly, not in the bread,
Which he from Cup and wine diſtinguiſhed.
Thoſe then who eate the body, bread onelyonly,
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
Hisc1 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
dMat. 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'seHeb. 9. 22. no remiſſion
Without the ſhedding of Chriſts blood;fRev. 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 asgLuk. 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 onelyonly 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 onelyonly, not the Bread.
This Chriſt himſelfe reſolves. Its then moſt cleare
That thoſe who eate the bread onelyonly 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 commandrMat. 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 onelyonly, 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 onelyonly
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 ofsLuk. 24. 85 Act. 2. 46. c. 20. 7. See Doctor Featly his Grand Sacriledge, c. 12. p. 148. breaking bread
OnelyOnly, in ſome Texts, the Cup not named;
Therefore they did receive the bread onelyonly
Without the Cup: Is an abſurdity,
Since eating, breaking bread doth there imply
A full repaſt, with meate, drinke, wine, not dry
Bread onelyonly without drinke:Anſw. hence when we pray
tMat. 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 onelyonly,
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 onelyonly
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 ſits may chance to vomit up
Chriſts blood they dranke out of the Sacred Cup.
Whence Rome hath made Decrees for to redreſſe
This miſchiefe, in the caſe of Prieſts exceſſe;
So that Rome muſt both of the Cup deprive,
Or it alike to Prieſts and People give.
The next pretext, 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 doeySee 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 zJean. 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,
AsaMat. Paris, An. 115. p. …8. Henry of Yorke, KingbSee 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, hec1 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 fordRev. 1. 5. 1 Joh. 2. 2. 3. Mat. 26. 27. 28. both equally did dye
And ſhed his blood; yea, thee1 Cor. 10. 16. 21. c. 11. Cup to both give
A…ike; none muſt them of this right deprive.
Tis 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: RomesfComperimus 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 ejuſdem que 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 onelyonly
Would take the Sacred bread, and then deny
The ſacred Cup to drinke, becauſe they were
Perſwaded wine was ill, and did forbeare
It onelyonly 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 hergSeſſio 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 ofhIpſa 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: yeaiQua propter dicere quod hanc conſuetudinem aut legem obſervare, ſit SACRILEGIƲM, 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,
Ʋnlawfull, or erronious to abridge
Them of the Cup, ſhall for this cauſe onelyonly
Be perſecuted, puniſht grievouſly
As Heretickes. O ſtrange, prodigious
Decrees; quite croſſe to Pope Gelaſius!
Fiftly, that thoſe who eate the Hoſt onelyonly
Drinke not Chriſts blood inclos'd in his body;
Nor take they the whole Sacrament, but it
Divide in halfe, and into peeces ſplit:
WhichkSeſſio. 13. Suri…s Tom. 3. p. 821. 822. Conſtans &lSeſſio. 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 ownelG…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 thinkemMatth. 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 anThe 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 onelyonly 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 tis 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 'tis to
The Prieſts owne body, who ſaith, this is my
Body, not Chriſts; who being Chriſt onelyonly
In repreſent when he doth conſecrate
And uſe theſe words, which now to him relate
The bread can be Chriſts body onelyonly 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.