A PLEASANT PURGE, FOR A ROMAN CATHOLIC, To evacuate his EVIL HUMOURS. Consisting of a Century of polemical Epigrams; wherein divers gross Errors, and Corruptions of the Church of Rome are discovered, censured, refuted, in a facetious, yet serious manner.  
By WILLIAM PRYNNE, an Utter-barrister of Lincolns-inn; who composed these Poems, to solace himself, in his late tedious Imprisonments.  Horatius de Arte Poetica. Omne tulit punctum qui miscuit utile dulci. Jeremiah 51. 6. Flee out of the midst of Babylon, and deliver every man his Soul; be not cut off in her iniquity; for this is the time of the Lords vengeance; he will render unto her a recompense. 2 Thessalonians 2. 10, 11, 2. Because they received not the love of the Truth, that they might be saved; for this cause God shall send them strong delusions, that they should believe a lie: that they all might be damned who believed not the truth but had pleasure in unrighteousness. 
Printed at London by R. C. for Michael Spark Senior, dwelling at the blue Bible in Green Arbour, 1642.   

TO The Most Illustrious CHARLES, PRINCE OF WALES, AND Heir Apparent to the Crown of GREAT BRITAIN.  
GReat Britain's present Joy, her future Hope,  
And Faith's Defender against Rome's proud Pope;  
Vouchsafe to cast Your Gracious Princely eye  
On these unpolished Poems; which descry,  
Refute some foul, gross Errors, Practices  
Of Rome's false Church. By one short view of these,  
Your Highness may conjecture of the rest,  
And be stirred up for ever to detest  
With greatest Zeal, Rome's Errors, Blasphemies;  
Which make good hearts with indignation rise  
Against them. Great Jehovah Crown and bless  
Your Highness with all kinds of Happiness;  
And, through Your Favour, make this PURGE of use,  
Si●ke Roman Souls to true Health to reduce.  
So prayeth, Your Highness' most humble devoted Servant, WILLIAM PRYNNE.   

To the Courteous Reader.  
MEeting with sundry 
* The Lord Ewer Lord Morley. Sir Maurice Drummond, with others, in the Tower of London and elsewhere.  Papists whiles that I  
Remained a Prisoner under Custody;  
We oft conferred in a friendly way,  
Of divers points of Doctrine, wherein they  
Dissented from us; and some Practical  
Corruptions, which they, Rome, Devotion call.  
On this occasion, to help pass the time,  
I some of our Discourses turned to Rhyme;  
That so I might with greater Liberty,  
And less Offence, their Errors lash, descry;  
Both to convince, and cause them to despise,  
Their fond false Tenants, Worships, Blasphemies.  
Which Poems since, being licenced the Press,  
As useful for these times; fit to repress  
Rome's spreading Errors (
* Ave mary's Bedes, Crucifixes, Bowing to Altars, etc.  some whereof I find  
Not yet oppugned by any in that kind,  
As here they are;) I them shall recommend  
Unto thy use (kind Reader) to this end,  
That thou mayst weigh their matter, not their dress;  
Which is but rude, unworthy View, or Press.  
Mind then their Substance, not lame Poetry;  
And all Defects in friendly sort pass by.  
If any Health thou by this PURGE shalt gain;  
Bless God; and pray for him who shall remain,  
Thine in the Truth, WILLIAM PRYNNE.   

A Table of the Epigrams herein comprised.  

1. ON, and against Popish Ave mary's. Page 1  
2. On, & against Popish Beads and Pater-nosters oft repetition on them. p. 19  
3. On, and against Popish Crucifixes, and Images of Christ. p. 23  
4. On, and against Popish Crucifixes, and Adoring them with Latria. p. 28  
5. On, and against Popish Pictures of the Virgin Mary, as a crowned Queen, sitting on a Throne with Christ a sucking Infant held in her arms; And on the Relics o● her milk, which they keep and show. p. 31  
6. On, and against Papists painting the Virgin Mary, and other Saints in new fashions, with frizzled hair, and rich dresses. p. 35  
7. On Saint Dominickes vision of Friars of his Order, hid in Heaven under the Virgin Maries Petticoat; and on the Relics of her Garments, which Papists keep and show in sundry places. p. 37.  
8. On, and against Papists reserving the Host, and carrying it in Procession. p. 39  
9 On Popish Tapers. p. 42  
10. On Saint Michael's Buckler and Poniard kept for a Relic in the Chapel of Saint Michael's mount, in base Normandy. p. 42  
11. On the Relics of joseph's Han, and the Ass' tail, whereon Christ road. p. 43  
12. On the Popish Sacrifice of the Mass. p. 44  
13. On Rome's 7. Sacraments. p. 45  
14. On Rome's 7. deadly sins. ib.  
15. On Rome's Latin Prayers. p. 46  
16. On Popish Miracles ib.  
17. On Popish Whip and Satisfactions. p. 47  
18. On Papists abstaining from flesh on Fasting days. ibid.  
19 On Papists making Marriage a Sacrament; yet forbidding their Priests to marry, and permitting them to keep Whores. p. 48  
20. On Rome's extreme Unction, and its being a Sacrament. ib.  
21. On Papists implicit Faith, & Images. p. 49  
22. On Popish blind obedience. ib.  
23. On Popish Pilgrimages, Offerings, Kneel, Prayers to the Images of the Virgin, and their worshipping of her and them. p. 50  
24. On Rome's worshipping the Cross, nails, and what ever touched Christ's body, with Latria, or divine Worship. p. 52  
25. On Rome's Prayers to dead Saints, and for the dead. p. 53  
26. On Rome's divine Adoration of her painted Crosses. p. 54  
27. On Papists supposed lookingglass of the Trinity, for their Saints to see prayers in. ib.  
28. On Prayers in an unknown Tongue. p. 56  
29. On Rome's Idol, and idle worship. ib.  
30. On Transubstantiation. ib.  
31. On Popish Transubstantiation, and Annihilation. p. 57  
32. On Transubstantiation, and the Pope's Vicarships repugnancy. p. 59  
33. On the real presence, Pix and Crucifixes repugnancies. ib.  
34. On Transubstantiation, and Pope's Leaden Bulls. p. 60  
35. On Popish Priests, taking away the cup from the people. ib.  
36. On Popish Concomitancy, and the sacred Cup. p. 61  
37. On Popish Concomitancy; and half Communion. ib.  
38. On Praying to, and representing of God and Saints by Pictures. p. 62  
39 On worshipping Images. ib.  
40. On Popish Confessors and Pardons. p. 63  
41. On Popish Altars and Masspriests. ib.  
42. On Popish Purgatory and its fire. ib.  
43. On Popish Indulgences. p. 64  
44. On Popish Merits, and Prayers to Saints.  
45. On Papists praying to Christ, to save them by Thomas Beckets blood. p. 65  
46. On Rome's Freewill. ib.  
47. On Popish Priests shaved beards, and shorn Nuns. ib.  
48. On Pope's Bulls, and doubting of Salvation, their contradict on. p. 67  
49. On Popish Sa●nts 〈…〉 for partiticular Coun●●●●s, 〈…〉, & kinds of 〈…〉 p. 68  
50. 〈…〉 p. 69  
5●. 〈…〉 ib.  
5●. On Popish Merits. ib.  
53. On Auricular Confession. p. 70  
54. On Rome's Prayers to Saints. ib.  
55. On Popish Monks, Players, Prayers, and Merits. p. 71  
56. On Rome's taking away the Scripture, Cup, and second Commandment from the people. ib.  
57 On the Romish Mass. p. 72  
58. On the Pope's two swords. p. 73  
59 On the Pope's two keys. ib.  
60. On kissing the Pope's feet. ib.  
61. On the Pope's being Peter's successor. ib.  
62. On the Popes not erring, whilst he sits in Peter's chair. p. 74  
63. On the Popes not erring. ib.  
64. On Popes not sinning and erring as Popes but as men. ib.  
65. On the Popes not erring, and falling from Grace.  
66. On the Pope's pardons, and mortal sins. p. 75  
67. On the Pope's being Christ's Vicar general upon earth.  
68 On Pope's pardons of sins. p. 76  
69. On the Pope's being head of the Church  
70. On Rome's sins, curses and pardons.  
71. On the Pope and his Cardinals.  
72. On the Pope's being Christ's Vicar p. 77  
73. On the Pope's Vicarship, and Vicars.  
74. On the Pope's porphery chair, wherein they are groped, and tried to be men. p. 78  
75. On Christ's Crown of Thorns, and the Pope's triple crown of gold.  
76 On Peter's poverty, and the Pope's great wealth; and being Peter's successors.  
77. On Pope's prohibiting Priests from marriage. p. 79  
78. On Protestants damnation by Papists, and the reason of it. p. 82  
79. On Rome's Saviour's and Jesuits.  
80. On no Salvation out of the Church of Rome. p. 83  
81. On Papists making Apocrypha Canoninicall, and Canonical Scripture less than Apocryphal; with their blasphemies against it, and Pope's power over it. p. 84  
82. On the two Arch-Patriarches of Popish Friars, Saint Francis and Saint Dominick and their blasphemies concerning them. p. 85  
83. On the strange Popish Miracles, attributed to, and forged of Saint Vincent Ferryer, and Saint Anthony of Milan. p. 93  
84. On the Popish blasphemous Legends of their Saint Katherine of Sennes. p. 95  
85. On a Popish Miracle of their deified Hostia. p. 98  
86. On Papists Prayers to those for Saints, who neither were Saints nor men. p. 99  
87. On Popish blind obedience. p. 100  
88 On Rome's making perpetual visibility a note of the true Church. p. 101  
89. On Rome's making Multitude, and Roman, another note thereof. p. 102  
90. On Rome's engrossing the name of the true Church of Christ to herself alone.  
91. On Rome's Religion turned to policy. p. 103  
92. On Pope's Right, to interpret Scripture, and their strange Glosses on sundry Texts to prove their supremacy, and the lawfulness of deposing and killing Kings, who disobey them. p. 104  
93. On the Pope's Supremacy and Sovereignty over Kings, Emperors, and Kingdoms. p. 109  
94. On Popish Images. p. 111  
95. On Rome's Doctrine and practice of Equivocation.  
96. On Papists blasphemous assertions touching the Virgin Mary, to the dishonour of God the Father, and Christ his Son. p. 112  
97. On Rome's Novelties, notwithstanding her pretence of Antiquity. p. 114  
98. On, and against Rome's halfe-Communion, and Sacrilegious depriving of the people of the Sacramental Cup. p. 217  
99 On, and against Popish and superstitious bowing to Altars, and railing in the Lord's Table Altarwise. p. 140  
100 On, and against Popish bowing to Altars, and adoration of the Host. p. 181    

Errata.  
PAge 9 l. 3. for you, read your, l. 10 the, four. p. 13. l. 35. hers, his, p. 27. l. 5. it, is. p. 28. l. 1. Nazarene, p. 55. l. 25. ascend, p. 72. l. 16. eternity; extremity, p. 88 l. 18. there tarry, p. 95 l. 18. the Baker, p. 99 l. 12 you Saint, p. 113. l. 16. advocate, p. 117 l. 17. Constans, p. 120. l. 11. for to, p. 121. l. 33 great feast, l. 34. guest, p. 124. l. 17. received, l. 21. no; Nay, l. 27. whom when received, p. 126. l 25. makes, p. 129 l. 16. that, as, p. 131. l. 8. Drank, l. 35. Sacraments of; Sacramental: p. 134 l. 4. yet, it. p. 135. l. 8. and some, l. 23. public, vulgar, p. 138. Nor, Not; p. 139. l. 9 they, th●are.  
In the Margin, p. 12. l. 40. deal and, p. 13. l. 17. Novae, l. 27. Capreolus, p. 28. l. 34. Molanus, p. 66. l. 40. Rosella, p. 109. l. 24. Eutropius, p. 138. l. 5. Eucharistia, l. 11. Carnotensis, l. 17. Spe●●●. p. 174 l. 39 Sam. Sacr.   

A PLEASANT PURGE FOR A ROMAN CATHOLIC, TO EVACVATE HIS EVIL HUMOURS. Consisting of sundry Epigrams; wherein divers Errors, and gross 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 blessed Virgin since her Exaltation?  
The 
a Luk. 1. 28.  Angel said it whilst she here did Live;  
Must we not then this honour now her give,  
In state of Glory, mounted up on High  
To God's 
b Fleurs des vies des Sts. A Paris 1637. part. 2. p. 124. to 132.  right hand, above the Starry sky?   

No. Why? because it is A 
c Luke 1. 29.  Salutation,  
And so Cashiered by this Her Elevation.  
Friends, Neighbours use none to salute or greet  
By speech, whilst absent, but when as they meet.  
If Men in England should salute with Ave  
Their friends in Spain, & cry to them, God save ye,  
All Hail good sirs, and with them Compliment  
Whiles absent there, as if they were present;  
Or should they Aves to their Pictures say,  
And them Salute, as you do hers each day,  
All would them deem mad, foolish; are not ye  
Then Mad, Crazed, Sottish thus to cry Ave,  
Hail Marry 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 Fleurs, des vies des Sts p. 124. to 132. La Feste del Assumption nostre Dame  heaven above, not here below,  

* See Burtons' Melancholy p. 242. to 252.  Ten Millions more remote from you all, then▪  
Those now in Spain are from us English Men.  
No doubt your wits are fled, you quite err, dote,  
Thus to salute her from you so Remote,  
Since Fools, yea little Children still deny  
To ask their Parent's blessing, if not by;  
Go to Salute them with Cap, Congee, Knee,  
Except they see them, and they present be.   

The Angel Courted her not till he 
e Luc. 1. 28. And the Angel came in unto her and said, Hail. etc.  came  
Into her Presence; pray do ye the same;  
Stay, till you meet her Person, then salute;  
The Angel else your folly will confute;  
Who in her absence used no Compliment,  
Nor Ave, but when, where she was present.  
Nor did he her Salute, nor Ave cry  
Till he 
f Luc. 1. 26. 27. 28. Fox. p. 1310.  was sent by God in Embassy  
To Her from Heaven Above, and to her came  
With special tidings: do you than the same.  
Stay till God sends you to her, then salute:  
The Angel, else, your Dotage will refute.  
When you come to her with an Embassy  
From God, than Her salute and Aue cry:  
But not before, since 'tis Presumption  
Her to salute without commission.   

None but 
g Luc. 1. 26. 28. Fox 1310.  An Angel, not one Mortal Man  
Saluted her with Ave here: how can  
You then (no Angels, but mere men) presume  
The Angel's Salutation to Assume?  
And this great 
h Flewrs des Sts Part. 2. p. 128. 129. Officium B. Mariae. Parisiis 1635.  Queen of Heaven greet thus? I fear  
You are too bold with Him and Mary here,  
First, to Usurp his words, and then to cry  
Ave to this grand Queen Familiarly,  
Without their leave or God's, as if you were  
Their equals; till you be so, pray forbear  
Your Aves: It's not Manners, nor Decent  
For you with this grand Queen to Compliment:  
It stands not with a Princess Royalty,  
That all should her salute Familiarly.   

The Angle said his Ave 
i Luk. 1. 18.  once, no more  
Then ceased, and did not oft repeat it o'er.  
How then can you your Aves every Day  
Repeat oft times together, when you pray,  
And never cease? the Angle certainly  
Did never teach you such battology.  

* Ribadeniera Fleurs, des vies des Sts p. 222.  Your Legends write of great St Marguerite,  
That she a thousand times used to recite  
The Ave Mary, Prostrate on the Ground  
On Each Feast, Vigil▪ which she sacred found  
Unto the Virgin, and did cry Ave  
When and where ere she did her Image see;  
Yea, Popes and 
k Rosarium B. Mariae. Sir Edwin Sandys Relation, p. 7. George Dowly, Brief instruction: Edit. 4. p. 211. 212. Officinm B. Mariae f. 7. Joan. Crispin L'estat, de Leglise p. 498. 512. Fox 1315 Tho. Beacons Relics of Rome. vol. 3, f. ●34.  Masse-Bookes order you each day  
By sound of Bell, nine Aves for to Say,  
Morning, Noon, 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 Lady's Beads or Rosary;  
(Which all Dominican Monks, and sundry  
Besides, are bound to use still) you each day  

l Rosarium B. Mariae George Dowley Priest, his brief instruction p. 211. 212. 213.  An hundred fifty Ave Maries say.  
Successively; ten Ave mary's to  
One Pater Noster; and so pray unto,  
Her ten times more than to God the Father,  
And so her ten times before him prefer,  
At least, if not far more, 
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 hours, with Aves to her, ere you call  
On God, your lips to open, and to be  
Your Aid; proceeding, ending with Ave  
To her: with it you still begin and end  
Your Sermons, Prayers; Her, more than God intent.  
Fools, why do ye thus her prefer before  
God, and than him invoke thus ten times more?  
Why do you vex her with Battologies,  
And Peals of oft rehearsed Ave Maries  
From day to day? for shame this clamour cease,  
The Angel else will bid you hold your Peace,  
Who said his Ave only once, no more  
For ought we read; give then your Aves o'er;  
You have repeated them so oft Each day,  
That now 'tis time to cast them quite Away,   

The Angel his Ave to Mary said  

n Luk. 1. 28 29.  Before his tidings to her were displayed;  
To inform her of something she before  
Knew not at all; which done, he spoke no more.  
You not to inform her of aught that's new,  
Or of a thing which she before not knew;  
But out of fear lest she forget what He  
Informed her then through flux of time, Ave  
By 
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 hears 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 infamy;  
Who think her deaf, dull, void of Memory,  
Forgetful of her Grace, Felicity,  
And of the Angel's Message; at least wise  
Delighted with your vain Tautologies,  
That you such Peals of Aves to her Thunder;  
If she hear aught for them it is a wonder.  
Cease than to cloy, deaf, shame, vex her with Ave,  
Else she'll hear nought else, nor have time to save ye;  
took up, deafed, tired with Aves alone;  
To her no pleasing, but distasteful Tone,  
Which at the first 
p Luk. 1. 29.  perplexed; made her admire,  
But now thus babbled, her Provokes to Ire.  
Learn Manners from the Angel, Ave cease  
When uttered once, then after hold your peace.  
Cease Aves now for shame; if you proceed  
You are no Angels but the Cuckoos breed.   

He, as a 
q Luk. 1. 28. 29. 30. 31. 32. 33.  preface to his Embassy  
Used his Ave, whiles she was here only  
Among Women, in State of Grace, not Glory;  
Be you then guided by the Angel's story.  
You have no Embassy unto her Grace,  
From God himself, to preface thus; her Case,  
State, Place, are altered much from what they were  
When as the Angel her saluted here:  
She was then 
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 heaven; its true  
Good women's Souls are there in Bliss, but you  
Cannot their Souls call women; since souls are  
Not Male nor female, and nought doth declare,  
Make, differ Sexes but bodies alone;  
And women's Bodies yet in heaven are none;  
Therefore no women doubtless are now there:  
But Grant they be, yet no Women are near  
Where you place Her, 
s Ribadineira les Fleurs des vies des Sts part. 2. p. 128. to 132 ●afeste del Assumption.  at God's 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 truly, Blest art thou  
Among Women; Unto the Virgin now;  
Sith no Women are in her Company:  
When you say Aves now, you still do Lye.   

He, as a 
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 always;  
This doth your Error, sottishness display▪  
His Salutation was not, cannot be  
A 
* All the Prelates & Convocation 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 suit; yet nevertheless the Church hath used to adjoin it to the end of the Paret Noster, as a Hymme, of praise, partly of our Lord & Saviour & partly of the blessed Virgin, etc.  prayer to her, as you shall clearly 〈◊〉.   

First, 'twas an 
v Luk▪ 1. 26. 28▪  Angel said it; Angels pray  
Not unto men, whom they 
x Ps. 34. 7. Ps. 91. 11. Hob. 1, 14  guard, save always;  
God never sent an Angel to teach Men,  
To pray to Him, much less to Mary; than  
It is no Prayer; no Angels but Christ may  
Presume once to prescribe what Men shall pray.   

He spoke it when he 
y Luk. 1. 28. 31. 32. 3●▪  came her news to bring  
Of Christ's conception, craving her nothing.  
It was a 
z Luk. 1. 26. 28.  greet 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 greet a Prayer to her can once Imply.   

Besides, the 
a Luk. 1. 29.  Text, 
b All Offices and Romish Catechisms term it, the Angels or Angelical Salutation.  you, it expressly call  
A Salutation, and no prayer at all.  
And that a mere salute a prayer should be  
To her, seems strange, nay senseless unto me.   

The Text adds further; 
c Luk. 1. 29. 30. So he said to Zacharie, v. 13. Fear not &c. yet none say thus to the Virgin or him though the Angel did it: why then say they Ave and not this to?  she was troubled at  
His saying, and did cast in her mind, what  
Manner of Salutation this should be:  
Which made the Angel say, (c) Fear not: Had she  
Thought this a prayer made to her, certainly  
She had not thus been troubled, scared thereby.  
Nought this a prayer, unto her can import,  
To make it then a Prayer now is mad sport,  
Unless be for her: if you this deny,  
A Prayer for her the words it prove clearly.   

First 
d Luk. 1. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies properly Gaude, or rejoice.  Ave, which All Hail, or happiness  
Attend you, signifies, is an express  
Prayer for, not to her; and is just the same  
With our salute, God save you blessed Dame;  
Which all confess to be a Prayer not to  
But for those we salute; than Aves so.   

Next, Dominus Tecum; The Lord be with thee,  
Is a prayer for, not to her: this to be  
So, is most clear by all your Liturgies,  
Hours Masse-bookes, where the Priest thus prays and cries.  

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 than see your Madness, folly, shame,  
In saying Aves to the Blessed Dame.  
You think thereby you only pray unto  
Not for the Virgin, when you quite cross do,  
Praying not to, but for her always when  
You say your Aves: O mad, senseless Men!  
If she thus need your Aves her to save,  
Bless, bring to God, how can you then ought crave  
Pray, gain from her? If she needs prayers from you  
She can ill aid, save those who to her sue.  
You 
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 Ushers answer to the Jesuits challenge p. 475. to 496  write, she is in height of Happiness;  
That God, Christ, she, do now one throne possess.  
It is mere 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, prayed for thus, 
g Officium B. Mariae fol. 22. 29. 35. 36. 82. 94. 95.  Salve  
Maria, or Regina, God save thee  
Mary, or Queen of heaven; 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  
Appear by this prayer often Mentioned,  

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; used when Kings were Crowned,  
Not to, but for them, by their subjects:) or  
If she be saved already, this prayer for  
Her (made for none but those not saved yet,  
And men on Earth, if I do not forget)  
Must needs be Idle, Vain, Absurd; 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 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 Heaven (as you hold) 
k Fleurs des vies des Sts part. 2. p. 128. to 132.  Both soul and Body.  
The Angel had no Ave Mary 
l Sir edwin Sandyes his Relation; p. 8.  Bell,  
Sounding each morning, noon, night, him to tell  
When he should say his Ave to Mary,  
As you have, by whose sound your Aves Cry,  
Thrice trebled daily which Bell, no Popes Ban  
Or Interdicts from ringing silence Can,  
As 
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 wholly stay.  
The ringing these Bells is of such Moment,  
That the Orders of Monks at Rome once 
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 Pope's Grace,  
To know which of them four should in first place  
It ring each morning: where after long suit,  
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 Angel sounded no such Bell,  
You should not ring it if you would do well.   

The Angel had no Beads whereon to say  
His Aves by set number every day;  
He said it but once, without Beads, than you  
Must 
o Alanus de Rupe Miroure des Rosaries Sir Edwin Sandy Relation p. 7.  Beads and daily Aves bid Adieu.   

He said it not by way of Penance; ye  

p Sir Edwin Sandys Relation, p. 17.  Enjoin men for their Penance the Ave  
To Mumble over by set Scores, and then  
They are absolved and mere guiltless Men.   

The Angel fell not on his knees when he  
Unto the Virgin spoke his first Ave.  
Why then do 
q See Bellarmine de Imaginibus, libi Li●wade Provinc. Constit. li. 5. de Haeret. c. Nullus. Bishop Ushers answer to Jesuits challenge. p. 497.  you before her Image fall,  
And kneel when you with Aves on her call?  
The Angel said his Ave only to  
Her 
r Luk. 1. 28.  Person, not her Picture; you unto,  
Before her 
s Petr. de Cabreram 3. part Thoma qu. 25. artic. 3. disp. 2. num. 15. 32.  Image, not her Person say  
Your Ave Mary's only, when you pray.  
Is it that you her Pictures deem to be  
Herself, that you them greet thus with Ave?  
If not, belike it is because you fear  
She is so 
t 1 King. 18. 27.  far off now she cannot hear  
Your voice, but yet her Images close by  
May chance to hear 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, vain:  
You may do well then from them to abstain.   

The Angel said no Pater Noster as  
A Prologue to his Ave; neither was  
The Ave heretofore joined to the Pater  
Ad its part or Apendix why of Later  
Times than do ye in your Hours 
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 Lord's Prayer, or Codicell by Art?  
Conjoining them so near, that none may say  
A Pater without Ave, when they pray:  
As if they both were prayers alike, and all  
Who pray Our Father, ought likewise to call  
On Mary as their Mother, Queen, else they  
Shall not be answered though they Pater's say.  
Had this been so, the Angel, or Christ would  
Have them conjoined thus, or at least we should  
Have found them coupled thus in sacred writ;  
Which since it doth disjoin them as unfit  
To Match, suit, run together; you both err  
And sin no doubt to Yoke them thus together.  
Belike the Pater is a Beggarly  
Prayer, and Ave 
* Fox: Acts and Monuments, p. 1●10 1●14.  is infinitely  
Better than it, as some held heretofore,  
That you conjoin them, and say half a score  
Aves for one sole Pater Noster; this  
Angel near taught you thus to pray amiss.   

His Ave did in time and Place precede  
The Pater: you, in both make it succeed.  
His Ave 
x Luk. 1. 28. 30. 31. 32. c. 11 2.  was before Christ's 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 far outgo  
Joining 
y Luk. 1. 42. Officium B. Mariae f. 1. 5. 9 etc.  Elizabeth's salute thereto  
As if it were the Angels own; whereby  
You Wrong the Text, and make the Angle Lye  
And speak Nonsense, in saying, blessed be  
The Fruit of thy Womb; when 'tis clear that she  

z Luk. 1. 31. 32.  Had then no Fruit conceived in her womb:  
Whence he tells her, The Holy Ghost shall come  
Upon thee, and the Power of the Highest  
Shall overshadow thee, both these expressed  
Not in the Present, but the Future Tense,  
Her clause as his, makes him lie, speak nonsense,  
It being true when she it spoke after  
Mary's conception; false when he to her.  
Said his Ave before it. This is bad,  
But that is worse which you to his words add.   


a Officium B. Mariae p. 2. 5. 9  Sancta Maria ora pro Nobis, etc.  
Holy Mary pray for us, none of his  
Nor of Elizabeth's Words, nor once found  
In 
* Neither in the ancientest Masse-books, witness Officium. B. Mariae secundum usum Sarum Parisiis. 1538. where this clause is not found.  scripture why then do you join, confound  
This cursed Prayer thus with the Angel's 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 poor people to the Virgin pray,  
Who think all Scripture, Angels words they say.  
Since 
b All Popish Hours, Missals, Catechisms and writers so term it  all it term the Angel's Salutation,  
When these words are Rome's damned innovation,  
Patched to the Angels greet: which forgery  
The silly People cannot possibly  
Discover, since Rome takes God's Word away  
From them, which should this Juggling trick display  
And leaves them none but such books where they find  
This clause annexed, the better them to blind.  
The Angle did not such forged Aves say:  
You must them then discard and cast away.   

Th' Angel before, and after Offices,  
Psalms, Lessons, Hymns, Hours, Sermons and Glories  
No Aves said, 
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 less did he  
Into the 95. Psalm his Ave:  
And Lord be with you, insert, as you do  
Four times within this Psalm, annexing two  
Aves more unto its close, 
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 find one Ave: Nay, whereas in the  
Whose Bible there is only one Ave  
Used by the Angel, you do it record  
Repeat at large, omitting not one word  
An hundred and fifty times in one small  
Rosary only; and in most of all  
Your Offices, Hours, missals I it find,  
Well nigh as oft recited in this kind.  
O Monstrous Babbling and battology! 
g George Doul●y his brief Instruction Edit. 4. p. 84. Chachismus Tridentinus c. de Oratione Fon p. 1310. 1314.   
The Angel taught you no such Cuckoo's Cry.   

The Angel said his Ave only to  
Mary herself; you say, (Nay write that you  
May say) these Aves, Pater's to, before  
Those other Saints whom you invoke, implore,  
As you now use to say your Beads and Pater  
To Mary and her Image, as your Father,  
And then say Aves at your Pater's end  
To God the Father: this for shame amend,  
Since 'tis the height of Madness, Blasphemy  
To God, to Saints to say Ave Mary,  
And to say Pater's to Saints, and to her  
As if they were God, your heavenly Father.   

He never said an Ave too, before  
The Cross, which you now pray to and adore  
With 
h Pontificale Romanum.  Ave Lignum Triumphale; nay  
With 
i See G. before.  Ave mary's which you to it say  
Or 
k Pontificale Romanum cap de Bendictione none crucis. Fox p. 1311. a.  Ave Crux spes unica; All Hail  
O Cross our only hope; do thou avail  
In Godly men to Judgement Righteousness,  
And pardon to the guilty to address,  
He never said an Ave to the spear  
That did Christ's blessed side both pierce and tear,  
When you sing Ave Lignum triumphale,  
Felix Hasta, All Hail, 
l Pontificale Romanum.  or God save thee  
Triumphant Iron, happy spear, these you,  
Salute, adore with 
m Aquinas 3. part. q. 5. Art 3. & 4. Cajetanus Ibid. Bonaventure Marcellus, Almain, Carthusian Capicolus, n. 3. sint Distinct. 9 Jacobus Naclantus in Rome 1. Alensis. part. 3. qu. 30.  Latry as their due;  
And the Cross, Nails, Spear, 
n Ceremoniale. Romanum.  worship, deify,  
Because they did Christ's Body Crucify, 
o Officium B. Mariae, f. 381. 382.   
As you salute, adore, Mary for that  
She bore, 
p Officium. B. Mariae, f. 314.  preserved, nursed Christ; and did flat  
Contrary to them, these your Aves be  
Quite Cross to hers, and cannot well agree  
The Virgin cannot take it well that these  
Should be adored with Latry and Aves  
As well as she, and equalised to her  
For killing Christ, who did him Nurse and bear.  
Yea, you say Ave Chrisma to that Oil  
And Chrism wherewith you children grease & soil:  
And to S. Anne, 
p Officium: B. Mariae, f. 314  Roch, others Aves say,  
In all these you quite from the Angel stray.   

He never said his Ave at no one day  
By sound of bell, as you it use to say  

q john 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 aid and defend  
Who did against the Turks fight usually,  
A goodly charm, no doubt, to make Turk's fly.   

Nor did he ever chant Ave Mary  
To 
r Alanus de Rupe Mirror des Rosaires Officium: B. Mariae. f. 349. 352. 354. 362. 366. 376.  rescue searched souls out of Purgatory,  
Or rather Hell, as you do, when you say  
Your Ave Mary prayers at Noonday,  
And in your Offices for the dead where  
You Ave Maries say, and pray God there  
To 
s jon Crespin. f. 512.  free the dead from Satan's Power, God's Ire  
Endless Damnation, 
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 Purgatory  
Whose name in Missals, Hours, appears rarely:  
Good proof there is no Purgatory: you  
Must than this kind of Aves bid adieu.   

The Angels Ave was but arbitrary,  
Not said of duty but of 
v Luk. 1. 28. 39  courtesy,  
You deem your Aves, Mary's right and due,  
Though neither God, Christ, She, them crave from you.  
The Angel greeted Mary with Ave  
Only 
x Luk. 1. 26. 27. 28. 30. 31 to 37.  before Christ's birth; you since, when ye  
Cannot produce one Text, proof, that any  
Thus greeted her since Christ's Nativity:  
Whereas we read, the 
y Mat. 2. 1. 2. 11.  Wise men from the East  
Who came to worship Christ, and did not rest  
Until they found him, when they came into  
The house, and saw him with his Mother too,  
Fell prostrate, worshipped him only, not her  
And to him offered Gold, Incense, and Myrrh,  
But offered naught, we read, to her at all;  
Nor her saluted; you quite Cross 
z See Rosari 'em & Officium Beatae Mariae.  down fall  
Worship, Salute, Present, Invoke only  
Her, and the Babe Christ, in her Arms, pass by  
Uncourted, uninvoked, No Ave  
Is said to him, knee bowed, thing offered; she  
(A Crowned Queen) hath all the Ceremony,  
Prayers, Worship, Offerings, whiles he a Baby  
In her Arms, is Neglected: O fools see  
How opposite to the wise Men you be,  
Who 
a Mat. 2. 11.  did Salute, Adore, Present only  
The sucking Babe, but past the Mother by.  
No doubt the 
b Heb. 1. 6. Rev. 19 10.  Angel would have done likewise  
Had he seen Christ with her, before his eyes:  
Or in her arms: 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 Mortal, Venial sins away,  
As 
c Alanus de Rupe in his Mirror of Rosaries Table and es differens p. 4. p. 188. T. beacons Relics of Rome, vol. 3. f. 358.  you your Aves and your Rosary  
Use for to say; a new found Purgatory  
To Purge Men from all sins without Christ's blood,  
Which the Apostles never Understood.  
He did establish no 
d Rosarium B. Mariae Tableau des differens, f. 188.  Fraternity  
Of our Lady's 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, voice and full consent  

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 tother of all sin;  
And five years after gave an hundred years  
And Quarantines of Pardons to each bears  
The Chaplet but about him; and many  
Popes since, to those who say the Rosary  
And Ave, have granted them, seven, five, two  
Years indulgence, with Quarantines' thereto.  
Nay Alexander the sixth gave Pardon  
For thirty thousand years, to every one  
Who before the Altar of our Lady  
With Christ and her Mother, should say only  
A special Ave, importing that she  
Was without sin conceived; such Pardons he  
Did neither give nor grant to any here  
For saying his Ave, 
f Sir Edwin Sandys Relation p. 19 21.  Popes may well forbear  
Then for to grant them; till God, Christ, Mary,  
This Angel give them such Authority.   

The Angel which appeared to Gideon,  
Did use to him this Salutation;  

g Judg. 6. 11 12. c. 13. 3. 4. 5.  The Lord is with thee O thou Man of Might:  
Yet none this greet to Gideon will recite:  
An Angel unto Manoahs' Wife, also  
Brought down from God these happy tidings; Lo  
Thou shalt conceive and bear a Son; the same  
In substance with those he to Mary came;  
Yet none to her this greeting Message use:  
You must then both repeat, or both refuse.  
An 
h Luk. 1. 11. to 20. c. 2. 9 10. 11. 12. 13. 14. 15.  Angel to the Shepherds, Zachary  
Brought tidings of john's, Christ's Nativity;  
And said to them as unto Mary here,  
Fear not, and so forth; yet it is most clear  
That none to them these greets or Aves say;  
You must your Ave Mary's cast away  
Then by the selfsame reason, since that ye  
Can show no Precept, Ground to say Ave  
To Mary only, and to pretermit  
The Angel's words to all these, as unfit  
To use each day alone, or joined to the  
Lords prayer, as your Ave Mary's be.   

The Angel never dreamed that his Ave,  
Could Reprobates and damned Souls set free  
From hell itself, when as your Rosary  
Of Ave mary's, (If 
i Quod Reprobi & praesciti per Devotionem Rosarii vitam aeternam assequantur. In his Mirror of Rosaries, which passage is expunged in the Review of his rosary set forth by Copinger, Printed at Mentz. 1624.  Alanus lie  
Not,) but devoutly used will obtain  
Eternal life for Reprobates, and gain  
Damned tortured Souls out of hell fire, whence ye  
Record, that Abbot 
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 souls of Reprobates and damned 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 Devils did oft times Lament  
In hearing of an Anchorite, who sent  
This news to Odilo; who then ordains  
All-soules day hereupon, damned souls from pains  
Of hell to free, and not from Purgatory,  
As most now write against the sirst penned story.  
If Ave mary's, Rosaries can free  
Damned Souls from hell, Few than shall damned be.   

In fine, his Ave was esteemed no part  
Of mary's or God's worship: by what art  
Have you then 
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 Angelical Salutation.  made it both; who think that she,  
And God too, by your Aves worshipped be:  
Yet Marry more than God, since that you all  
Your Offices, Hours, Psalters; Masse-bookes call  
Not Gods, but mary's, so that you adore,  
Serve, her only now, at leastwise her more  
By far than God, Christ, since your books thus bear  
Her name and title, not theirs, as is clear  
By your new Printed Masse-bookes, which styled be  
In all their Titles, Fronts, as you may see,  
Our Lady's Psalters, Primers, Offices,  
Hours, Rosaries, and such like: This Aves  
Use hath in time produced, you to Make  
Her 
m See, Bernardinus de Busti his Mariale: and the Authors quoted by Bishop Usher in his answer to the Jesuits challenge, p. 477. to 496.  Servants and Devoti; who forsake  
God, Christ, the Holy Ghost, and Trinity  
Adoring none for God, but her only:  
She is Rome's Goddess; God, Father, Son, Spirit,  
Trinity, Mother; and none else of Right.  
The 
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 Monks, Nuns, Orders; all Hours, Offices,  
Books of Devotion are hers, bear her Name,  
And all Grace, Pardon comes from this blessed Dame,  
As Rome Avers now. This Aves have wrought  
Beyond, contrary to the Angels thought,  
And Mary's too; who by them hath undone,  
Ungodded both the Father, and the Son.    

On, and against Popish Beads, and Paternosters oft Repetition on them.  
I Wonder much why Papists on 
* These Beads must be solemnly hallowed ere they must be used to say our Lady's Psalter on: the form of which consecration you may read in Tho. Beacons 3. Vol. f. 291. 292. 358. 359.  Bedes pray,  
And all their Paternosters by them say.  
Is it because they set them out to sale,  
And none will buy them by their weight but Tale?  
As they do wooden Billets; and therefore  
They must have Beads to keep true Count and score?  
If so; it seems a just and Lawful Act;  
Though to sell Prayers, be no Christian Fact.  
Or is it, because they contract each day  
With God, how many Pater's they will say  
To him? and so their Bedes serve to keep true  
Account, that God from them may have his due;  
So many Paternosters just as they  
By Contract, vow, or penance, aught to pay?  
This seems an honest Practice, and most just,  
To render God his due: yet than they must  
First prove, that God takes all their prayers by Tale  
Not weight; but this would mar their price and sale.  
Their Pater's are so light, that God must take  
Them all by Tale, sith they no weight will make.  
For should he balance them, their endless tale  
Of Pater's, would not Poise, nor turn the Scale.  
Bedes than keep equal 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 keep the score.  
Or else they deem he minds no more than they  
Their mumbled Pater's; else they would not pray  
By Count; I doubt they cheat God in the Score  
Sometimes, to make him mind their Pater's more.  
Or do they use their Bedes alone to find  
That tale of Pater's which they seldom mind?  
Their thoughts being elsewhere when their Pater's said,  
The Bedes must tell them still how oft they prayed:  
Their Pater's sure are said with great devotion;  
They do not know their sum, but by Bedes Motion:  
Should God them take by weight, than, not by Count,  
So many feathers would their poise surmount.  
I doubt their Beads, though light, will overweigh  
All Pater's, Aves, which they on them say;  
And are far more worth were they to be sold,  
Than all the Pater's, Aves, on them told.  
But why must Pater's thus be said by score?  
Did Christ's Apostles, Prophets, Saints before  
Time use it? No, read Scripture new or old  
You find no Pater's, Prayers on Beads told.  
Some think our Bede, these Beads did first invent,  
From whom they took their Name; if I consent  
(
* Peter the Hermit was the first that invented Beads and Chappelets about the year. 1263. john Crespin: Le●st. de L'eglis. p. 382. Others make them of later date.  Though false,) yet for seven hundred years, or more  
Next after Christ, none Pater's by Beads score  
Said; now the Case is alt'red; few can say  
Their Pater's, unless they on Beads them pray.  
Pray on them? No: let him mark who this reads  
They never use to pray, but say their Beads:  
This is their Proper language, so as they  
Confess, their Beads help make them not to pray;  
To say indeed, nay use vain Repetition,  
Against the Pater's and Christ's Prohibition,  
Who first ordained the 
p Mat. 6. 7. 8. 9 10. Eccles. 5. 2.  Pater purposely  
Vain Babbling, and your Bedes quite to put by,  
Which Christ condemns as Heathenish, and defends  
All his to use, because it God offends.  
But Chaplets now this remedy hath marred,  
And made it the disease it should discard:  
Some scores of Pater Nosters must be said  
On Beads, ere God can hear, mind what they prayed:  
He's grown now deaf belike, and cannot hear  
Their first, next, third, fourth Pater; or they fear  
He is asleep, or dreaming; so that he  
With peals of Pater's must awaked be,  
Or with their Beads great rattling sound and noise,  
Ere he can hear or listen to their voice.  
If he hears the first dozen Pater's, all  
The next are Idle, Bootless, Prodigal,  
Yea, a gross 
q Exod. 20. 7. Matth. 6. 5. 7. 8.  taking of God's Name in vain;  
Which if it merits aught, it's nought but pain.  
Such Idle Babble, and battology  
God doth condemn, reject, hate, and defy,  
Especially when they kneel down before  
Saints Images, and say their Pater's o'er  
To them, as if they God the Father were,  
And did their Beads and babbled Pater's hear:  
Which damned common practice Rome allows  
In her 
r Cap. de Oratione.  Trent Catechism, not disavou's;  
Yea, Hubberdin, with others long ago,  
Maintained, 
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 A brief instruction, etc. By George Douley Priest: Edit. 4. 1638. Permissu superiorum. p. 84.  George Douly doth tell  
Us now of late, in his Instruction  
Of the chief points of your Religion,  
That doubtless men may say the Pater, or  
The Ave Marie unto the honour,  
Or Invocation of any other  
Saint or Angel, with this intent, either  
To pray to God that he would have mercy  
Upon their souls, 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 known to Christ, but to Rome's Priests alone:  
Had Papists sense or Reason, they might see  
How oft repeated Pater Nosters be  
Most irksome, 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'er,  
(As they to God say Pater's) all would think  
Them mad or foolish; yea their suits would stink  
And be denied for this their clamorous cry,  
Thougst Just, since marred by such battology.  
If it be folly, frenzy, babbling then  
Oft to repeat our suits 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 hour or more  
Until your Beads be fully numbered o'er?  

v Mat. 6. 5. to 10.  Doubtless it is, nay a mere mockery  
Of God, who turns his ears from this vain cry.  
All deem the Cuckoos, which do oft times sing  
Nought else but Cuckoo, Cuckoo, in the spring  
For three Month's space; most foolish birds because  
They oft repeat their Cuckoo, without pause;  
And we think children, fools, the Cuckoo's play,  
In counting then how oft they Cuckoo say.  
Papists are worse than Cuckoo's, which forbear  
Their Cuckoo's song for nine month's space each year;  
When they their Cuckoo-paters' night and day,  
All the year long repeat, and never stay.  
Yea, whereas Cuckoo's never keep account  
How oft they Cuckoo cry; they them surmount  
In this, that they cry Cuckoo and keep score  
How oft they do it, on Beads made therefore;  
So that they are more sottish, foolish, vain  
Than Cuckoos, Children, Fools, and so remain;  
Whose several follies all conjoined be  
In them, and linked in one, as now we see.  
If they on Beads to pray will still proceed,  
They are Fools, Children, and the Cuckoo's seed.   

On, and against Popish Crucifixes, and Images of Christ.  
NO Pictures can so lively represent  
Christ's Death and Passion, as the 
x 1 Cor. 11. 24. 25. 26. Gal. 3. 1.  Sacrament  
And Word, the only Crucifixes he  
Hath left his Church, his death, to mind, and see.  
What need of Pictures, Crucifixes then  
To show Christ's death, or Person unto men?  
Had they been useful, he had instituted  
Them too, like these: sith not, they are refuted.  
If we Christ's Person, or humanity  
At any time would set before our eye.  
Let us behold ourselves: No Image can  
So lively set forth Christ to us, as Man,  
Gods and Christ's perfect 
y Gen. 1. 26. 27. c. 5. 1. c. 9 6. 1 Cor. 11. 7. Eph 4. 24. Col. 3. 10.  Image; whose likeness  
And 
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 assumed: if Man express  
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 Isay 44. 20. Hab. 2. 18. Jer. 10. 8.  a lie?  
The Scripture no description of Christ's face  
Form, feature, person makes, but of his 
b Joh. 1. 14. 16.  grace  
That none should dare presume to undertake  
His 
c Deut. 4. 15. 16. 17. 12. 23. 2 Cor. 5. 16.  unknown Image, Unseen shape to make,  
Which cannot but be false, and a mere 
d Hab. c. 18. Isay 44. 20. Ezech. 10. 2. Rom. 1. 25.  lie,  
Because no ground, shape's left to draw them by.  
And none now know Christ's true form, portraiture:  
How can the Papists, others then be sure  
Those Crucifixes they adore, keep, see  
Are Christ's true Pictures, and not one of the  
Two 
c Mat. 27. 38 Ma●. 15. 27. Luk. 23. 32. 33. Joh. 19 18. 32.  Thiefs that were with him then Crucifi'd,  
Since both alike upon their Crosses died?  
And those who made them for aught they can tell  
Intended to present by them as well  
These Thiefs as Christ; sith nothing doth appear  
From the bare Picture, this great doubt to clear?  
You must then know the Painter's thoughts ere ye  
Them for Christ's Pictures can once take to be.  
Which nought can make them, but your fantasy,  
And theirs that made them, but by guess only.  
But grant them true, what fruits, good can accrue  
To men by Christ's mere outward shape they view?  
Since all our comfort rests in this, that He  
Man's 
f Joh. 1. 14. Phi. 2. 7 & Mar 1. 23. H●b. 2. 11. 14. 16. 17. c▪ 4. 15:  Nature took, 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 express  
Unto the Life, they then are vain, useless.  
Christ was unlike to most, or all in face,  
His 
* Yet the Papists say, Salve fancta facies nostri redemptoris. Salve vultus Domini Imago beata etc. Officium. B. Mariae. secundum usum Sarum. p. 67.  visage saves none, but his Nature, grace;  
We must strive to be 
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.  
God's Word 
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 anointing Oil which Sanctified  
The Ark, Priests, Tabernacle, all beside  
Which did thereto belong, with that perfume  
Which God prescribed of old, none might presume  
On 
i Exod. 30. 31. 32. 33. 36. 37. 38.  pain of death to make the like; sith they  
Were holy; and in type did Christ display,  
Who doth us 
k Heb. 2. 11. c. 11 29. c. 13. 12. 1. Cor. 1. 2. c. 6. 11. Rev. 8. 3. 4.  sanctify, and quite consume  
The stink 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 Christ's Image, likeness for a use  
Civil, or Sacred, is a great abuse.  
It's Civil use, walls, windows, Rooms to grace,  
Doth Christ, profane, abuse and much debase;  
Christ, is an 
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,  
Ordained for holy uses; the making  
Then of him common, for a civil use  
Is profanation, and more grand abuse  
Than to turn Churches, Lords Boards, Chalices  
To profane uses; damned by Pope's Decrees  
For profanation, gross impiety.  
It's civil use you then must needs deny.  
'tis sin, profaneness, by all men's consents,  
For to translate the sacred Elements  
Of bread and wine (which Christ's 
* 1 Cor. 11. 25. 26. 27. 28. Gal. 3. 1.  death typify  
And paint his Body, bloodshed to our eye,)  
Unto a vulgar use; then by the same  
Reason it must deserve as great a blame,  
To make Christ's Image for a civil end,  
Since both alike to profanation tend.  
It's Sacred use, to worship, or adore,  
Makes it a sinful 
m Psal. 106. 19 20. 21. Rom. 1. 19 23. 25. 2 Cor. 6. 16. Rev. 9 20.  Idol; and therefore  
Be it for Common, or for Sacred use,  
To make Christ's Image is a gross abuse,  
Nay Sacrilege, falsehood and blasphemy,  
Sith it presents Christ's bare humanity  
Unto men's eyes, thoughts, fancies, separate  
Quite from his Godhead and Divine estate,  
Which hypostatically is joined to  
His humane Nature, in such sort, that no  
Man must behold, view his humanity  
But as 
n Mar. 1. 23. Joh. 1. 14. Acts 20. 28. Rom. 9 5. Tit. 2. 13.  conjoined still to his Deity,  
Which 
o Isa 40. 18. Act. 17. 29. Rom. 1. 22. 23. 25. 1 Tim. 6. 16  no picture can possibly express  
Unto the eye, since void of all likeness  
And visibility. Christ as mere man  
Unto us no Christ, Jesus, Saviour can  
Be, Therefore 'tis both falsehood, blasphemy  
To picture Christ as a dead man only,  
Hanging upon his Cross, quite severed  
From what made him a Saviour, his Godhead.  
What comfort, profit can it be to eye  
Christ hanging on his Cross as man only?  
Ah, none at all. Thus you him always view  
In Crucifixes. Therefore bid adieu  
Unto them: and the rather because they  
misrepresent Christ to you day by day;  
Not only as mere man, but as hanging  
Yet actually upon his Cross: a thing  
Both false and dangerous, which doth quite 
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;  
Christ's hanging on the Cross was transient,  
Past in 
q Mar. 15. 25. 33. 34. Joh. 19  few hours, which done he 
r Luk. 24. Act. 1. 1. to 12. c. 3. 21. c. 7. 56.  rose and went  
Up into Heaven, where he now reigns only,  
And lives free from his Cross 
s Rom. 6. 8. 9 10. 11. Rev. 1. 18.  no more to die.  
To paint him then still hanging on his Cross,  
Or as a sucking infant, it most gross  
Abuse, controlling sacred History,  
And representing nothing but a lie.  
O than with 
n Isa 2 20. c. 30. 22. c. 31. 7. Hosea 14. 8.  indignation cast away  
These Idol Pictures, and aside them lay;  
Which at the best are 
o Isa. 44. 20. Rom. 1. 25.  Lies, and different  
From Christ's form which the Scriptures represent.  
The 
p See Molanus. Historiae de Imaginibus, & Lentulus his forged description & Picture of him, commonly printed and sold here of late years.  Papists paint Christ very lovely, fair,  
And like a Nazarite, with long count hair,  
And somewhat fleshy; when the Text saith, he  
Should 
q Isa. 52. 14. c. 5●. c. 3. Phil. 2. 7. ps. 22. 6. 7.  like a root which springs in dry ground be;  
And that he had no form nor comeliness  
Of Person in him, (as they him express)  
So that when men should see him, no beauty,  
Him to desire, they should in him espy;  
Whence they should him reject, despise, despite,  
And hide their faces from his ghastly sight.  
He was no Nazarite, nor long hair wore  
(As some yet dream, and many heretofore:)  
For he 
r Mat. 11. 19 c. 26. 29. Mar. 14. 25. c. 15. 23. Joh. 2. 8. 9 10. Luk. 2●. 12.  drank wine, oft 
s Mat. 9 24. 25. Mar. 5. 35. 39 41. 42.  touched, nay raised the dead  
Which 
t Num. 6. 3. to. 12 Am. ●. 12  Nazarites might not, nor shaved he his head  
When he came near dead Corpse as Nazarites  
Were bound to do, nor used aught of their rites,  
He was not, could not be 
v Heb. 4. 15. ● Pet. 2. 22. See (l) before Joh. 14, 30.  defiled at all  
Like 
x Num. 6. 9 10. 12.  them; no sin in him was, nor could fall.  
Into him. He no sinne-peace-burnt-offring,  
Or such like for 
y Heb. 7. 26. 27. 28.  himself had need to bring,  
As 
z Nu. 6. 722  they: He was not then a Naz●rite  
Nor yet could be, as some men vainly write:  
It's true, he dwelled at Nazareth; whence he  
A 
a Mat. 2. 13. as our last Translation truly renders it: whence Christians were called Nazarens Act. 24. 5.  Nazaret (not rite) is said to be,  
And oft styled Jesus of 
b Mat. 21. 11. Luc. 2. 39 51. c. 4. 16. Joh. 1. 45. 46.  nazareth, but not  
A Nazarite by Order, as these dote,  
Who paint him with long baire, to men a 
c 1 Cor. 11. 14. 15. 16.  shame  
Saith Paul, yea Nature, and so him defame.  
Nay, where the 
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 potsherd, so lean, withered, dry,  
That men might all his bones tell; these mistake  
In that they in their Images him make  
Plump, fleshy, so that none can tell his bones;  
His Pictures than are mere lies, and false ones,  
Expressing not Christ's true shape, but only  
The Painter's fancy, and gross forgery:  
Those than who these false Images adore,  
Worship the Painter's fancy, and no more,  
Instead of Christ himself; which certainly  
Is both false 
e Exod. 20. 4. 5. Rom. 1. 19 to 27. Psa. 106. 19 20. 21.  worship and Idolatry:  
It is no doubt a great sin to misdraw,  
Mispicture Christ thus, 
f Exod. 20. 4. 5. 6. Deut. 4. 12. to 24. Leu. 26. 1.  ' 'gainst his word and Law,  
Which Popes have 
g Index Librorum prohib. reg. 4. The Rhemists' Preface to the new Testament.  taken from the Laity  
Whom these false 
h Molanu Historia de Imaginibus & Picturis Tho. Waldensis. Tom. 3. Tit. 19 c. 53. p. 274. etc.  Pictures must now edify  
And teach in stead of them: In this deal they  
Like men with Children from whom they away  
Take gold or silver, and then them content  
With Babies, Counters, their cries to prevent.  
Papists are children, or the Children play,  
To set up Pictures, cast God's Word away.   

On, and against Popish Crucifixes, and adoring them with Latria.  
What, Christ still hanging on the Cross? not yet  
Quite dead? or doth he his pains so forget  
As to take pleasure thus to hang, not die  
For sundry ages? or are none there by  
To take him down, if dead; that he thus stays.  
So long upon his Cross, both nights and days?  
Is he not yet interred, Raised again,  
Ascended into heaven there to remain  
At God's right hand? and so 
i 1 Cor. 15. 15. to. 20. Rome 4. 24. 25. c. 8. 34.  our Faith, Hope, gone;  
Salvation lost, and our poor Souls undone?  
Is not the 
i Mat. 27. 57 58. Mar. 15. 42. 43. Luc. 23. 50. 51. Joh. 19 31. 38. to 42.  Evening come him down to take?  
No Sabbath nigh? hath Joseph yet not spoke  
To Pilate for to take him down? Shall He  
Thus on his Gibbet always hanging be?  
Not among Jews in Jury, but in Rome,  
His Spouse, some say; O where's her love become?  
Hath Peter now for ever and a day  

k Mat. 26. 56. 58. 69. to 75.  Renounced his Master, and fled quite away?  
I fear he hath, else Christ had long ere this  
Been taken off the Cross by him, or his.  
But once took down; Popes hang him up again  
Upon it, there not 
l Mark. 15. 25. 33. 34.  few hours to remain  
As at the first; but from age unto age.  
This is small show of love, no doubt 'tis rage;  
Yea, greater malice far than ought we find  
In Pilate, Jews, High-Priests, who were so kind  
As not to suffer Christ to hang 
m Mat. 27. 57 to the end. Joh. 19 31. to the end.  one day  
Upon his cross, when first they did him slay.  
Rome's turned Jew, Judas, High-Priests, worse than all;  
Their malice joined, of hers far short doth fall:  
They nailed him only to one Cross; 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 cross of 
n Act. 10. 39 c. 13. 29. Gal. 3. 13. 1 Pet, 2. 24.  wood hanged Christ alone,  
Rome upon Crosses of gold, silver, stone,  
Tin, Led, Brass, Copper, Glass, Wood, Tapestry,  
Wax, Brick, Past, Leather, Paper, Christ hang, tie;  
And lest she should not him sufficiently,  
On all these Crosses, kill and Crucify;  
She doth it in as many 
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, feet and thy blessed side?  
And kill thee every day oft times afresh;  
Nay eat thy body, 
p Corpus Christi posse in Sacramento sensualiter frangi, & fidelium dentibus atteri, Gratian: Decret: pars 3. De Consecratione; Dost. 2. cap. Ego Berengarius.  tear and gnaw thy flesh?  
Is this thy Vicars, Spouses Love to thee,  
Thus worse than Pilate, Jews, High-Priests to be?  
But this their malice makes notorious,  
That they deem all this 
q Bellarmine, and others De Sacrificio Missae: Tho. Beacons Relics of Rome. ● ol. 3 f. 366. 367.  meritorious;  
No doubt it is so if they gloss it well;  
It doth deserve the deepest place in Hell.  
But why do they thus fix thee to the Cross?  
Because Rome's Pope else should sustains great loss;  
He could not else possess thy throne, and reign,  
Not as thy Vicar but thy Sovereign;  
Thy Laws else must be kept, thy word obeyed,  
Thy will by him fulfilled, and not gainsaid:  
All which Popes do against, beside thy word  
Should then be void, and by all men abhorred;  
They must be Peter then in Truth, not name,  
Else thou wouldst thrust them from his chair with shame.  
Good reason have they then to nail and tye  
Christ to these Crosses for Eternity.  
In this they show their peerless faith, and love,  
To bind Christ fast that he should never move  
From off these Crosses, to oppose their-will,  
They do so love his precepts to fulfil.  
If this be love, I may then truly say,  
The Jews in love did Crucify and slay  
Christ at the first; were Popes but loved so,  
They would all Crucifixes damn, forgo,  
And never more the Cross, nails, spear adore  
For Saints, which killed Christ, and his body tore:  
But whilst they thus adore these, they imply  
That to kill Christ, deserves a Deity:  
The Soldiers than and Jews who Crucifi'd  
Him more than these, must now be deified,  
And worshipped with 
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 nails, spear, Cross,  
By which Hell, Devils, shall receive great loss;  
Since none to Hell can damned be, if they  
Demerrit Heaven, and Latry, who Christ slay.   

On, and against, Popish Pictures of the Virgin Mary as a Queen, sitting on a Throne with a Triple Crown on her head, and holding Christ, painted like a sucking Infant, in her Arms; and on the Relics of her milk, which they keep and show.  
FIe, Marry, fie; what give suck to a Baby?  
It is not decent, fit for Queen, nor Lady:  
With them it's out of fashion; thou wilt shame  
Thyself with these, they will thee tax and blame:  
Were't thou no Lady, Queen, as heretofore,  
Thou might'st do this; but now not do it more  
Since Queen and Lady too: Thy child grows great  
Or old enough to be weaned from the Teat.  
He hath sucked sixteen hundred years and more,  
Thirty men's ages, shall he ne'er give o'er?  
Shall he be still a suckling, or a fool  
To suck so long? 'tis time he were at School.  
Others give suck but for one year, or two;  
Thou, sixteen hundred years, what dost thou do  
Thus to turmoil thyself? and all in vain,  
He doth a little Infant yet remain,  
Where some not half so old as he, have known  
Ten Generations unto old men grown.  
Sure thy milk, I doubt, is very bad,  
Thy Babe ere this might else have been a Lad;  
Out of his coats, at least; No age hath known  
One suck so long, and yet so little grown.  
No doubt, if noted, 'tis a Miracle  
Whose strangeness doth all Wonders else excel.  
But (blessed Virgin) can thy milk be ill,  
Sith nought but 
s Luk. 1. 28.  Goodness all thy members fill?  
This cannot be the reason, milk is scant  
More likely, with thee; and thy Babe doth want  
Milk, that he thrives not; and he'll suck no other  
Nurse thou wouldst put him to, but thee his Mother.  
Yet, since I find, thou hast much Milk to spare,  
As Hogsheads of its Relics now declare  

t See Tho. Beacon's Relics of Rome, Vol. 3. fol. 181. b. 184. a. 186. a 193. a. Declaration du Pere Basil. p. 85. There is a Chapel named S. Laict in Rheims where the Lady's Milk is kept.  Kept fresh and sweet, by sundry Priests and Friars  
(And 'tis thine own true milk, else they are liars;)  
The want of milk is not the cause why he  
Grows not, there must some other reason be:  
How these thy milk have got it is not known,  
Belike they stole it, and thy Babe's not grown,  
Because these cheats each day commit High-Treason  
In stealing of his milk: Lo here's the reason:  
No milk they show, but it's fresh, sweet, not sour;  
No doubt they steal thy milk from thee each hour  
Else it would waste, 
* If the consecrated Bread and wine, which Rome holds, to be the very glorified Body and Blood of Christ, will putrify, mould and corrupt if overlong reserved, as experience witnesseth, and all Romish D●● grant: then much more the Virgin's milk: unless they make it better than Christ's very body and blood.  grow stale, sour, putrify  
As other milk; such Thiefs deserve to die  
At least, for stealing thy Babes milk so long,  
Else he ere this had grown more great and strong;  
Why Rome hath so much Virgin's milk to show,  
And Christ is yet a Babe in part you know.  
But can such theft be without her consent?  
No sure; I fear his Mother is content  
To keep him still an Infant, that she may  
The better rule, and make him her obey:  
Were he but grown once unto man's estate,  
Her Regency would be quite out of date:  
Men would no longer to her pray, and say,  

v Impera Filio tuo Monstra Te esse Matrem. Yet remaining in all their Hours of our Lady and Masse-bookes and sundry Manuals of their Devotion, intimating Christ now in state of Glory to be still under his Mother's Command. See B. Usher. Ans. to the jesuits Chal. p. 478 to 496.  Command thy Son, make him thee to obey,  
Now show thyself a Mother, would no more  
Be heard, few would her aid, or grace implore,  
But his alone, whom Papists now pass by  
Because a Babe, and worship, honour, Eye  
His Mother more than him; when as the Wise  
Men from the East, the 
x Mat. 2 ●. 2. 9 11.  Babe did only prize;  
They ran in Pilgrimage to him; they fall  
Down and odour him, not her; present all  
Their gifts to him alone, but ne'er once bend  
Their knees her to salute in Compliment,  
Much less her to adore, for aught we read:  
Rome will not here the Wiseman's footsteps tread.  
Nor suffer Christ to man's estate to grow,  
Sith this her Church, Monks, faith would overthrow.  
Rome's Ladies Prayers, her Primers, Offices,  
Hours, Masse-bookes, Psalters, and such Blasphemies,  
Must be cashiered then, and her New faith too;  
Most Monks, Nuns, Friars it would quite undo;  
To hinder Christ from doing all this ill  
He must be kept a little sucking still.  
Mean time his mother rules all, wears the Crown,  
And he (poove Infant) is deposed, kept down;  
Lest this should be forgot, or men it doubt  
Rome though it fit to Paint, Print, set it out,  
In all her Churches, Psalters, Books we find●  
By Statues, Pictures, all of this to mind;  
Where Mary sits as Lady, yea, as 
* Thus is She pictured not only among Papist; abroad, but at home to, and such a Statue of her hath been lately set up over the Porch of S. Mary's Church in Oxford to the great scandal of Protestants, and obduration of Papists.  Queen  
Of Heaven upon a Royal Throne, between  
Two Angels, wearing a great Triple Crown,  
Upon her head, to add to her renown;  
With Christ a little Babe, held in her Arms  
Or Lapet, which she so overrules and charms  
With threats, or flatteries, that he there still lies.  
For sundry ages, and yet never cries,  
Though thus abused, kept from his Crown 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 Marry thou art full of innocence,  
Not guilty of these crimes; it's Rome's offence  
Thus to abuse thee, and thy Son, and make  
Him still a Babe; thou from him thus to take  
His rule, Crown, Kingdom: O Sweet 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 Relics, Legends, and Idolatries:  
No doubt thou wilt avenge these in due time;  
Mean while let me her censure, in this Rhyme.  
It's not thy person, nor thy Mothers, I  
Here lash, tax, censure, but Rome's Blasphemy;  
I only jeer, discover to her Eyes  
Her damned follies, and Idolatries  
In these her Pictures, Relics, that she may  
Discern, renounce, and cast them clean away.  
Lord clear 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 only 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 frizzled, powdered hair, and rich dresses.  
What? Lady Marry frizzled, spotted, painted?  
I fear the blessed Virgin is Un-Sainted;  
Or hath quite lost her old Virginity,  
She now appears so wanton to the Eye;  
So rich, and stately, in such Dresses she  
Never here used, and abhorred to see.  
I fear some Ladies who curl, powder, paint,  
To warrant these, have made her such a Saint:  
Stripped her of all her modest, course array,  
Put her in fashion, made her rich, count, gay,  
Curled and spotted; yea, as wanton, vain  
As those lewd Females who in Stews remain.  
She was a modest Virgin heretofore,  
Now she may be a Lady, or a Whore.  
Fie Ladies, fie! you may yourselves defame  
And Antique thus, but not this blessed Dame,  
Who spits at all such Dresses, and defies  
Herself and you, whiles clad in such disguise.  
No wonder if lewd Rome the Whore now play;  
She makes the Virgin one by such Array,  
To Grace her Trade, and keep her Company:  
How dare Her Nuns then save their Chastity?  
Alas 
y Nicolaus de Clemangis, de corrupto Ecclesiae statu c. 15. 23. Agrippa De. Va. Scient. c. 63.  they do it not; but seemingly;  
They were Rome's Bastards else, not Progeny.  
I'll never think Rome's Church chaste any more,  
Who paints the blessed Virgin like a Whore;  
Nor wonder why the Female Sex curls, paints,  
They learn to do it from the Roman Saints.  
These are now lawful by Canonisation;  
Not ill, but holy by Rome's Consecration;  
No doubt most Madams will now curl, spot, paint,  
Since to do these things is to be a Saint,  
At least in show; and that may well suffice;  
No matter for the Heart, these please the Eyes.  
If by nought else, by this at least we know  
Rome's Saints are void of substance, nought but show;  
Nay, Rome's great vaunting Church to be a Whore,  
Since far more painted, gaudy than before,  
More stored with Bawds and Panders to entice  
Men to her lusts, and to uphold her vice.  
Setting her Saints out to men's public views  
In such Attire as suits best with her stews.  
Join but her 
z Agrip. De Vanitat. Scien. c. 63. Espenceus de Continentia l. 3. c. 4.  public Stews to this her Paint;  
She's than a true Whore, but a varnished Saint.   

On Saint Dominicks vision of Friars of his Order hid in heaven under the Virgin Maries Petticoat; and on the Relics of her Garments which Papists keep and show in sundry places.  
SAint 
a Sum. part. 3. tit. 23. c. 3. f. 159. 160.  Antonine of Dominicke doth write,  
That he to heaven was rapt up in his spirit,  
Where he Monks of all Orders did espy,  
But of his own, not one could there descry:  
Whereat amazed, the Lord Christ bids him be  
Of good Cheer, for of his own company.  
There were great troops in heaven bid, (where I wot?)  
Under the Virgin Mary's Petticoat;  
Whom he there showed him; none being so nigh  
Or dear to her as his fraternity:  
This story's Canonised, we must give faith  
To what this Saint saw, and another saith.  
Belike this chaste pure Virgin, who 
b Luk. 1. 34.  here fled  
Man's carnal knowledge, and the Marriage bed,  
Mounted to heaven, and in state of joy  
Is grown more wanton, common, not so coy  
As here she was; or hath forgot, cast by  
Her Virgin's state, and Pristine chastity,  
Since swarms of Lecherous Friars thus reside  
Under her coats, too near her skin, thighs, side.  
'Twas well this Order had no being when  
She was on earth; she'd scarce been Virgin then.  
These Jacobines who now so near her lie,  
I doubt had robbed her, of her chastity.  
But is the Virgin in her Robes there clad?  
This news perchance may make some Monks look sad.  
The 
c See Tho Beacons Relics of Rome. Hospinian De Origine Templorum: cap. Reliquiis.  Relics of her Garments they show here  
Will prove all false, hath she her Wardrobe there;  
Unless they say, she left her clothes behind:  
How do they then her Coats in heaven thus find?  
Perhaps she hath new suits made there, her old  
She them be queathed to be kept, showed, bought, sold.  
If so, than Tailors shall be saved, and skip  
To heaven, to make Coats for her Ladyship:  
Have they no merits, faith, grace, yet their trade  
Will save them; else her clothes could not be made.  
And to make robes for Her deserves doubtless  
A place in heaven, she cannot give them less.  
But how came Friars by those clothes which she  
Here wore on earth? or how can they or we  
For certain know them to be hers? since they  
So rich, fresh, gaudy, not like her array,  
(Not heard off in the world nine hundred years  
Or more from her decease,) may breed just fears  
They are 
* See Cassandris Consultatio, cap. De Veneratiene Reliquiarum, p. 973. 974. Where he freely confeseth, that most of the Relics Papists now show, are great and detestable Impostures, & therefore wisheth that all showing of Relics should be utterly abolished.  not hers? nor can they show us by  
What trusty hands they were kept anciently,  
And thence transmitted to them, for to make  
Blind sots adore them for the Virgin's sake.  
Besides, her clothes were old when first off cast;  
Full sixteen hundred years since that are past,  
They then were rotten, perished long agone,  
And so the fresh, rich Rags, they show are none  
Of hers, no doubt; unless they chance to say  
New shreds of Relics drop from heaven each day  
From her into their Wardrobes; whence their 
d See Tho Beacons Relics of Rome.  store  
Of Relics 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, fine, gaudy Relics now  
Must needs then fall from heaven to them below:  
She's now a Queen, a Lady, hath each day  
Or week at least, rich suits of new array,  
Which once put on, the old drop to them here,  
Because none will adore such Relics there,  
As 
* See Tho. Waldensis, Tom 3. Tit. 23. c. 164. 165. & Tit. 21. c. 161.  some do here, and troth from place to place  
In pilgrimage them to see, kiss, embrace.  
Again, her Robes are now of 
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 Friars lies:  
I wondered much how Papists got such store  
Of mary's rags, but I wonder more,  
They have so few, since her Coat is so wide  
And long, that it whole tooopes of Monks can hide.  
O Mary! now thou hast a monstrous train,  
Me thinks its weight, length, breadth, should thee lad, pain,  
And sink to earth, unless supported by  
Those strong fat Monks who under it hid lie.   

On, and against Papists reserving the Host and carryning it in Procession.  
Why doth Rome keep Christ's Body 
* See Tho. beacons. Relics of Rome. Vol. 3. ●ol. 328. b.  prisoner still  
Within her pixes, quite against his will?  
Nought of the Paschall Lamb (which 
f Cor. 5. 7. 8.  typified  
Christ and his Supper) might 
g Exod. 12. 10. c. 29. 34.  remain, abide  
Until the morning, if aught did they then  
Must burn it in the fire forthwith: yea when  
Christ did his Supper institute, he said,  

h Mat. 26. 26 Mar. 14. 22. Luc. 22. 11. 19 1 Cor. 11. 24.  Take Eat forthwith, and nothing then up laid,  
Reserved within a pix: Christ's guess must eat  
Not keep nor Closet up their sacred meat.  
The 
i Exod. 12. 46.  Paschall Lambs flesh none were to carry  
Abroad out of the house; to Typify,  
That none must carry Christ's body abroad  
Out of the Church, the place of its abode.  
Yet Rome in her 
k Concil. Coloniense sub Adolpho. An. 1549. c. 17. 22. Surius Tom. 4. Concil. p. 853. 854.  Processions carries it  
Abroad about the streets, and deems it fit.  
Christ road but once, and then upon an 
l Mat. 20. 5. to 11. Mar. 11. 7. 8. 9 Luk. 19 35. 36. 37.  Ass;  
But now he doth oft in state, triumph pass  
On great men's shoulders in Procession,  
As if he could not stand, walk, go alone:  
By which they turn Christ's Supper to 
m Qua: (k) before.  a play;  
When they Processions go, they ever stray.  
Besides, Rome doth her Hosts still 
n See Missale Romanum: & the Cannon of the Mass Acts and Monuments. in the old Edition: p. 891. to 897. Tho. Beacons Relics of Rome. p. 385. a.  elevate  
And them adore; these customs are but late.  
Christ, the Apostles, neither used nor taught  
Them; doubtless, than they are not good, but naught.  
Rome may ill boast of her Antiquity,  
Her pactise in all this is Novelty.  
But here 
o George Douley Priest, his brief Instruction. p. 175.  Rome pleads, that Aaron did reserve  
A 
p Exod. 16. 32. 33. 34.  pot of Manna, and the same preserve.  
Within the Ark, by God's Command: therefore  
She may and doth her Hosts reserve in store,  
Thus in her pixes: But this will not serve  
Her turn, for he the Manna did reserve  
By God's 
q Exod. 16. 32.  express Command: But she hath no  
Command from God her Hosts to pix up so,  
But only them 
r Mat. 26. 26.  to Eat without delay,  
As 
s Exod. 16. 19 20. 22. 23.  Manna eaten was the selfsame 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 eat,  
As are her Hosts: nor did they oft repeat,  
Renew the same; when Rome her Hosts ea●h day  
Or week doth change; nor did Manna decay,  
Or putrify, as 
t Summa Angelica: Eucharistia. 1. Sect. 38. 39 40.  Rome's hosts oft times do,  
Wanting Christ's warrant to reserve them so;  
Nor was it kept, but for a 
v Exod. 16. 32. 33. 34.  memory,  
To show unto the Jews posterity  
In future ages, when all Manna ceased,  
With what bread God did their forefather's feast  
In wilderness, when he from Egypt Land  
Them brought, and rescued with a potent hand:  
So is the Text express: Now Hosts remain  
And shall not cease till Christ shall 
x 1 Cor. 11. 25. 26.  come again.  
You than no ground from Manna have to store,  
Reserve your Hosts in Pixes any more,  
But rather not to do it; since none might  

y Exod. 16. 19 20.  Reserve their Manna till the next day's light:  
And Manna was a 
z Joh. 6. 31. to 52.  type of sacred bread,  
Of Christ, wherewith our souls are nourished.  
Nor is the Arkes removing, any ground  
Whereon Rome can her Hosts Processions found,  
For that removed not but by God's 
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 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 Ark once in Procession ride  
About the streets, as your Hosts do: beside  
When it removed none did fall down before  
And worship it, as you your Hosts adore  
In your Processions, on set days kept still:  
Whereas the Ark 
c Num. 9 15. to 23.  removed still at God's will:  
But you have no command your Hosts to bear  
Thus in Procession, and you seated are  
In peace within your Countries; therefore you  
To these Processions must quite bid adieu  
Till God command them, and you journey to  
The Land of Canaan, as the Jews did tho.   

On Popish Tapers.  
TApers at noon day burning? why? to light  
A blind Religion to which day seems Night.  
Papists think all else blind: How blind are they  
Who thus need burning Torches at Noonday?  
But 'tis to 
d Fox Acts and Monuments. p. 685. in the old Edition, Tho. Waldensis. Tom. 3. Tit. 24. c. 166.  show, that Christ is this world's light:  
Doth not the shining Sun show this more bright  
Than any Tapers? which gives 
e Gen. 1. 16. Psal. 136. 7. 8. Psal. 19 1. 2.  Light to all  
The world alone, and is the Radical  
Fountain of all light; whereas Tapers give  
Light but to few, who cannot well perceive  
Their Light at Noonday: None then need such light  
But Romish Owls who hate the Sun, love Night;  
And are so senseless, that they cannot see  
Feel, taste, their Sacred Host still Bread to be.  

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 deemed this Madness heretofore  
In Pagans; then in Papists 'tis much more.   

On S. Michael's Buckler and Poniard, kept for a Relic in the Chapel of S. Michael's Mount in Normandy.  
IN 
g Tho. Beacons Relics of Rome: Vol. 3. f. 90. a. Declation du Pere Basil. a S●dan. 1637. p. 84.  Michael's Chapel in S. Michael's Mount  
Is kept a Relic of no small account,  
Archangel Michael's double Buckler, made  
Of fine red velvet, which doth never fade;  
And his steel Poniard, with which Arms he fought  
Against the 
h Rev. 12. 7. to 14.  Dragon, when he cast him out  
Of Heaven, with all his Angels: certainly  
These famous Relics are a forgery,  
Since Angels 
i Psal. 104. 4. Heb. 1. 7.  Spirits) in a Spiritual  
War, as this was, could use no corporal  
Arms, instruments of war; nor do I find  
By Scripture, they had weapons of this kind:  
I doubt these Arms were forged by Rome's Clergy,  
Who use such 
k See Platina, Balaeus, Benno Cardinalis, Crespin and others in the life of Pope Hildebrand, and other his successors.  Arms, and lay devotion by  
In all their wars, since Michael as they say  
Clad with these Arms, 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 repelled, or conquered be  
With swords and Bucklers, I cannot yet see.  
Those who this Dragon will repulse or slay  
Must use no Arms, but only 
l Mat. 17. 21. Eph. 6. 11. to 19 1. Pet. 5. 8. 9 Jam. 4. 7.  fast and pray,  
And need no other Buckler, shield, or sword,  
But Prayer, Faith, and Gods most Sacred Word  
Saint Michael's Buckler, Poniard, and such Arms  
Cannot defend men from the Devils charms.   

On the Relics of Joseph's Han, and the Ass' tail.  
IN France, at 
m Declaration du Pere Basil. p. 85.  Courchiverni near to Blois  
Within a Bottle they keep, show the Noise,  
Or H●n which Joseph, (Christ's reputed father)  
Used when he cloven wood, or when squared it rather.  
A famous Relic: 'twas, a skilful man  
Who could both catch and bottle up his Han  
In such good pickle, that it keeps fresh still  
For sixteen hundred years and more: what ill  
Fortune had joseph's Body to decay,  
When as his breath and Han last to this day,  
And are preserved with such special care,  
When as his body, bones, flesh perished are.  
His Han at first was not seen, only heard;  
Now only seen, not heard; 'tis false, or marred:  
The 
n At Genes: See Tho. Beacon's Relics of Rome. Vol. 3. f. 90 a.  Ass' tail whereon Christ rod, which they  
Have yet to show, to this Han join they may,  
Nay wear the Ass' tail, ears, skin and head,  
Since they such Lies for Truths have credited;  
Which Fools and Children would deride and jeer:  
They are more sottish than the Ass, I fear.   

On the Popish Sacrifice of the Mass.  
What, Mass no Sacrifice? this mine heart cools  
Yet courage; 'tis the 
o Eccles. 5. 1.  Sacrifice of Fools.  
Why so? they think Priests offer Christ again,  
Yet do not, cannot do't: the 
p Heb. 9 12. 25. 26. 27. 28. c. 10. 10. 11. 12. 13. 14. 17. 18.  Text is plain.  
They say, 
q See Beller. de Sacrificio Missae. Declaration du. Pere Basil c. 1. Tho. Beacons Relics of Rome, Vol. 3. f. 366. 367.  it is for use, worth, better, more  
Than that which Christ made on the Cross 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, Jews  
For killing Christ, Heaven merit, its strange news.  
It doth avail (they hold) both quick and dead:  
True; Priests who live, by it are nourished;  
Yea much enriched, and buried sumptuously  
When dead; thus quick and dead Priests gain thereby;  
When as Laymen by it are oft undone;  
The dead man's Mass, quite breaks his living Son.   

On Rome's seven Sacraments.  
TWo Sacraments? No more? too few by five,  
Had Popes no more to sell they could not thrive:  

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 complete number; they may sell  
One Sacrament each day, and so gain well;  
It's fit each day should have its Sacrament  
To vent, else Popes would hardly be content,  
Now they may Market keep all week, year; this  
Popes well remembering, thought it not amiss  
To add five Sacraments to Christ's own two,  
The sale of which if lost, would them undo.   

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

On Rome's Latin prayers.  
Room will have none but 
t See Missale Romanum, Officium B. Mariae. Fox Acts and Monuments. p. 1717. to 1721. in the old Edition.  Latin prayers to God;  
'twere just to whip her with the self same rod;  
Give her but Latin, henceforth, and no Coin,  
She will to Latin any Language join:  
Nay damn the Tongue, and to gain Gold good store,  
Swear she will ne'er receive the Latin more.   

On Popish Miracles.  
MIracles still? after so many done?  
Is such a wonder as the world might stone.  
Doth Rome's faith stagger? is she yet in doubt  
That she for 
v Tho. Waldensis de Sacramentalibus. Tom. 3. Tit. 14. c. 124. 125. p. 239. to 233.  Miracles thus still cries out?  
Either the old were false, 
x Mar. 16. 17 20. Heb. 2. 4. Joh. 4. 48.  the Faith untrue  
They did confirm, else there's no need of new.  
The old Faith's lost in Rome, she hath a new one,  
She needs new wonders, it to make a true one:  

y See Surius, Ribadeneira; Antoninus and others in the lives of the Saints: Maffaeus his History of India, & the Jesuits letter's thereto annexed from thence.  Such she hath store of too, and yet she cries  
For more: I doubt she knows they are but lies,  
And false impostures, else she would not call  
For fresh, her new false faith to keep from fall.  
Hold then thy peace Rome, else I must thee tell  
Thy faith is false, and thou an Infidel;   

On Popish whip and Satisfactions.  
IF whipping might sins purge and satisfy;  
Each Bridewell should then be a Purgatory;  
And Rogues there daily whipped, should merit more  
Than all the members of the Roman whore;  
Who now to satisfy and merit well  
Should still be kept, whipped, tortured in Bridewell.   

On Papists abstaining from flesh on fasting days.  
PApists in 
z Surius Council. Tom. 2. p. 1048. Summa Angelica Tit. Jejunium.  Lent, on fasting days will Eat  
No roast, boiled, backed flesh: its unlawful meat,  
Yea, mortal sin to taste it, yet they will  
On all these days of raw flesh take their fill  
Rome against dressed flesh, on these days hath Law;  
She might do well to make some Acts 'gainst raw:  
'Gainst flesh in Chambers, not in Hall's only;  
For her their Fasts, prove Feasts of Venery.  
How ever it's no 
a See Summa Angelica Tit. Jejunium. Ambrose se Elia & Jejunio.  Fast no flesh to eat,  
And yet to feast on fish or better meat;  
As Papists do, who on their Fast days feed  
On choicest fish, and in their Cates exceed.  
Which do 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 keep Whores.  
Room 
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  
Keep 
c Agrippa de Vanitate Scient. c. 63. Espenca us de continentia. l. 3 c. 4. Gravamina Geimaniae.  Whores good store; Rome will not say them nay,  
But force them to it by an annual rent:  
She should make whoredom then a Sacrament  
Not marriage, since to her Sacred Clergy  
She doth the last, not first, as ill, deny:  
It is no Sacrament, but thing unclean▪  
Which doth 
d Surius. Concil. Tom. 3. p. 158. Fox Acts and Monuments p. 924. john Bales Acts of English Votaries. Gratian. Diss. 26, to 46.  unpriest, unhallow Sacred men:  
This marriage doth, not whoredom now in Rome,  
Nought is her Sacrament then but whoredom.   

On Rome's extreme unction, and its being a Sacrament.  
APostles 
e Mark. 6. 13. Jam. 5. 14  anointed sick men to restore  
Them to their health again, only, wherefore  
Doth Rome then 'noint them solely at the last,  
To die, when all hopes of health, Life are past?  
Well may she this her Unction term, Extreme;  
'tis extreme madness, folly or a dream:  
She saith a 
f Concilium Senonc●se An. ●527. c. 10 Surius Tom. 4. p. 〈◊〉 ●. Summa 〈◊〉. Tit. 〈…〉 6.  Sacrament too; this I doubt  
Since ne'er done in the Church, but always 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 believe  
As doth their Church; they hang all on her sleeve;  
Their saith is in their Church, not 
g As all true faith is in the person believing. 1 Pet. 3. 15. 2 Tim. 1. 5.  them; they then  
Are Infidels, at least wise Faithless men:  
There is no 
h See D. Rainolds Theses; and M. Burtons' Babble no Bethel.  true faith in their Church now left,  
They then of all faith must needs be bereft:  
We may then call each Papist Infidel,  
Who hath no faith, or what he cannot tell.  
No wonder than if Papists so delight  
In Images, they only walk by sight,  
Not 
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 Heb. 11. 1. 2 Cor. 5. 7.  evidence  
Of things not seen, not subject unto sense.   

On Popish blind obedience.  
PApists must 
l Tollet. de Instruct. Sacerdotis. l. 4. c. 3. Cusanus. Exist. l: 2. & 6. See Sir Humphrey Lind his By-way-Sect. 22.  ne'er once doubt what Priests have told:  
Why tell they then Priests money, weigh their gold?  
Belike their Doctrine's currant, not their scale:  
Their Cain not Doctrine, needs both Weights and Tale.  
If they may err, cheat, prove false in their coin;  
Why may they not then in faith err, purloin?  
[Which they than money less mind, and esteem;]  
It's safe to try their faith by weight and Beam.  
The 
m Act. 17. 11 12.  Noble wise Bereans heretofore  
By Scripture tried Paul's Doctrine, you much more  
Than ought to 
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 sinful, erring men at best.   

On Popish Pilgrimages, Offerings, Kneel 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? Cross too and fro?  
They err no doubt, who thus a wand'ring go;  
Their way, light, guide are lost, yea faith, I doubt;  
Perhaps they Straggle thus to find them out.  
The 
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 Star,  
took all this Pains and Pilgrimage so far  
To worship Christ alone; whom when they found,  
Saw with his Mother Mary, to the ground  
They 
p Mat. 2. 11.  fall and worship Him, not her; present  
Their gifts, Gold, Incense, Myrrh, with joint consent  
To him alone, though then a Babe; but to  
His Mother they no gifts give; nor yet do  
Her any Worship that we read off: Why  
Do foolish Papists then quite contrary  
To these wise men, 
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 down on their knees and 
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: provinc. 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 adored are, and not her.  
But they them for her 
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 Worshipped 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 gross Idolatry,  
Point blank against God's Law: which doth defend  
Men 
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 Imagery  
Be of no Creature, but the Deity.  
If than none must Gods, Christ's Statues adore,  
Nor make; much less may they bow, kneel before  
The Virgins; or as Pilgrims to them go  
To offer gifts; the Wisemen did not so;  
And those who these Wise men's steps will not trace,  
No doubt are errand Fools, Sots, Void of grace;  
We find a 
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.  Leper, Jairus, one borne blind,  
A Man possessed, two of the female kind,  
Both Maries, the Disciples, worshipping  
Christ, and to him falling, kneeling, praying;  
But read not in the whole New Testament  
Of any that in Pilgrimage once went  
Unto the 
* Who went in person to visit her cousin Elizabeth, Lu. 1. 39 to 45. not Elizabeth to visit her.  Virgin's Person, or that prayed,  
Or made suit to her for grace, help, or Aid,  
Or once adored, or worshipped her: What ground,  
What show have Papists then whereon to found  
Their worship of, their Offerings, Pilgrimages  
And prayers too, before her Images;  
Their Ladies-Masses, Psalters, Hours? truly  
None that I know, but their Priest's knavery;  
Who to enrich themselves make fools by flocks  
To Run, pray, Offer, to their Lady's Stocks:  
Subtract these offerings, than your Priests will say  
You need not to her Statues run, kneel, pray,  
As now you do without all warrant, ground;  
Take heed lest God your Souls for this confound.   

On Rome's Worshipping the Cross, Nails and what ever touched Christ's Body, with Latria or Divine Worship.  
Room holds for truth, that what 
x Tho. Waldensis Tom. 3. Tit. 13. c. 120. 121. f. 223. 224  touched Christ's Body  
Must be adored with Divine Latry.  
Hence, she adores the Cross, Nails, Spear with it  
And makes them Saints (at least the 
* Whom they style S. Longinus the soldier that pierced Christ's side and S. Eloi, which was but the Nails. See Surius and Ribadeneira in their lives of the Saints.  Spear) 'tis fit  
They should add Judas to this Number, who  
Hath 
y Mat. 26. 48. 49. Mar. 14. 43. 44. 45. Luk 22. 47. 48.  kissed his Lips, betrayed and killed him too,  
And touched him oftener, hurt him more than Cross  
Or Nails; his Saint-ship must not suffer loss;  
Rome must adore him too; with all the train  
That 
z Mat. 26. 67. c. 27. 26. to 37. Joh. 19 16. 18.  led Christ to the Cross when he was slain;  
Each thorn that Crowned him, all his vestments; yea,  
The 
a Mat. 25. 2. to 10. Joh. 12. 14. 15.  Ass he Road on, Earth he trod on, Sea  
He 
b Mat. 14. 25. Mar. 6. 48.  walked on, 
c Mat. 8. 23. 24. c. 13. 2. c. 14. 13.  Ships wherein he sat, or Sailed,  
All those his very 
d Mar. 6. 56.  touch to cure prevailed.  
If these be not Enough, Rome, to adore,  
I will yet show thee something else in store,  
Thou must adore his very Excrement;  
'twas in him, from him, hath a pleasant sent:  
All other relics, hadst thou store of these,  
Would lose their Honour, worship, dignities,  
There is one yet left, thou dost most adore,  
The Devil, will you know the cause wherefore?  
He 
e Mar. 4. 1. to 12. Luk. 41. to 10.  touched Christ's body too oft times, when be  
First tempted him, as we in Scripture see,  
Proffering him all Earth's Kingdoms, Glory, store  
If he would fall down, and but him adore;  
Christ then refused his bribe, and worship too  
His Vicar takes it, will the Homage do  
Not for the bribe; no, he doth 
f Rev. 9 20.  him adore  
Because he touched Christ's Body heretofore;  
And that not with Dulia, but Latrie;  
Yet Rome is guiltless of Idolatry.   

On Rome's Prayers to dead Saints, and for the dead.  
ALL Men believe 
f Psal. 65. 2.  God hears them when they Cry:  
Where Saints do so, 
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 madness then to leave a certain way  
And choose a doubtful, when we go to pray:  
Saints cannot ●eare, 
h Biel Ibidem Scotus. in 4. Sent. Dist. 45. qu. 4.  unless God first reveal:  
Why do they then from him to them appeal?  
This done; they must rebound prayers back again,  
Why do they trouble God and Saints in vain?  
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 hears, grants all:  
It's 
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.  bootless, senseless, on dead Saints to call.  
Rome Prays to, and for dead men; well she may;  
Her prayers dead are, fit for none else but they.  
Th'one hears them not; th'other no good thereby  
Reap; they that make them less; such Prayers then fly.  
Prayers to, and for dead men, well agree;  
They both dead, faithless, bootless, sinful be.   

On Rome's Divine adoration of her painted Crosses.  
Room thy Crosse-worship now is at a loss,  
Not one of all thy Relics of Christ's Cross,  
Or pieces of his vestments did once 
k See (x) before. See T. Beacon's Relics of Rome.  touch  
His body; for his Garments were no such.  
But grant these did, yet sure not one of thy  
Carved, painted Crosses had this dignity,  
Unless thou say his body's Nailed to all  
Those Crosses before which thou now dost fall:  
Thou must then make as many Christ's or more,  
As thou hast Crosses, or not one adore.   

On the Papists supposed Looking-glass of the Trinity, for their Saints to see Prayers in.  
STrange news! Rome's God is now a 
l See Scotus, Durandus, and others Schoolmen in. 4. Sent. dist. 25.  Looking-glass  
(A brittle God) to which her Prayers pass  
That Saints may there behold them; She doth fear  
Her Saints are deaf, and cannot prayers hear;  
Nor see at all unless God turn a glass,  
God is no God; Saints deaf, or Rome an Ass:  
Glasses Dense body's are, not spirits, Frail;  
God is no God, but Glass, if Rome prevail.  
She hath no Glass, if God; if Glass, no God:  
Thy Glass I doubt is now become thy rod.  
No Glass, no prayer to Saints, their sight is gone;  
A Glass, no God, but thy deaf Saints alone.  
Prayers, were only 
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 seen of old,  
Now seen, not heard by Saints, as we are told,  
Saints can do more than God; 
n Psal. 65. 2. Psal. 84. 8. Joh. 11. 42.  he doth but hear,  
They see Rome's Prayers, they sure have lost their ear,  
Or else their Ears are all turned into Eye,  
That they no Prayers now hear, but all espy.  
Nothing is seen but what is coloured,  
Corporal, painted, guilt or varnished:  
Rome's Orisons are such of late, therefore  
Her Saints must only see, not hear them more:  
But if they barely see them, and not bear,  
They will not grant, nor answer them I fear;  
Sith God, men never answer nor reply  
But when they hear, as well as see Men cry;  
Yet say they did, I doubt Rome's painted prayer  
Which must be seen, will vanish in the Air,  
Before it can ascended above the sky  
Into this new Glass of the Trinity:  
See than they frenzy, pray no more to Saints,  
They cannot hear, grant, nor yet see thy Plaints:  
Sounds are the proper Objects of the ear,  
You cannot see, smell, taste, feel them, but hear  
Them only; you may colours hear, as well  
As see men's prayers; it is impossible  
As all men know well by experience  
For eyes to see the Objects of ears sense.  
Rome's Lookingglass than is a mere fancy,  
And Saints sight of prayers in it, a gross Lye.   

On Prayers in an unknown Tongue.  
PRay in 
o See 1 Cor. 14.  a tongue unknown, to God? to Saints?  
Neither, I doubt, will hear or know your plaints.  
It's fit that those who know not what they prayed,  
Should not be understood, or else gainsaid.   

On Rome's Idol and Idle Worship.  
ROme thou hast in thee Idol and Latrie,  
Conjoin them, then, thou hast Idolatry:  
Deny me Idols; Idle, and Latrie  
Thou must yield; join them, here's Idel-Latrie:  
Idol, or Idle Worship, choose 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 void of Reason:  
Its Nonsense to the Eye, Hand, mouth which find  
The substance of the Bread still left behind:  
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 Nonsense to all the Sense in Men;  
Sith nought is Reason, but what first is sense,  
It's void of Reason than, because Nonsense.  
If ought be lost in Transubstantiation,  
It is Rome's Senses only; and her Reason:  
She cannot find what all else feel, taste, see,  
And finds that there which is not cannot be.  
If Sense may err, than (sweet Rome) tell me why  
Thy Vicars, Priests, all else by sense do ●●y?  
They know the Bread, Wine, which before them are  
Then to be hallowed, such, and so declare  
For 
p Summa Angelica. Tit. Eucharistia. 1.  certain by their sense; yet presently  
When sacred, 'gainst sense they it bread deny.  
If sense were certain, at the first, to know  
Them Bread and Wine; how doth it senseless grow  
Within a Moment? sure thy sense is fled,  
Else thou must judge them still but Wine and Bread:  
Thy meat thou tryest by sense; thy silver, gold  
By sense are always felt, weighed, tried and told.  
Thou ever sel'st, but never takes back Led  
For Gold: thy Sense here errs 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 himself hath made the 
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 only  
The Proper judge of his humanity,  
Birth, Miracles, Death, Resurrection,  
The truth whereof are proved by sense alone.   

On Popish Transubstantiation and Annihilation.  
THis 
r Mat. 26. 26.  is my Body, words of 
s So the Papists generally now hold.  Consecration;  
How can they change, or work Annihilation?  
It is a 
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 vanished in the Consecration,  
These words must cause, or need breads Re-creation.  
Or else be Idle: for if bread begun  
Nought can be sacred, but the words alone.  
Rome saith, the 
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 mere Hypocrite  
For show were sacred though his heart's not right;  
And Priests who lose their substance by Sacration,  
Must by their shadows work out their Salvation.  
Yea, all Rome's 
* 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,  
Rome's, 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 error, thou hast made;  
Else all thou hast is nothing but a shade.  
In all Rome's Hallowing of Priests, Churches, days,  
And other things their substances always  
Remain without change or destruction:  
Why then must Breads, Wines substances alone  
In hallowing be destroyed or changed? ye  
Can give no Reason why. In fine, tell me,  
What Priests do Hallow? if you say Wine, Bread:  
They then remain such, though thus hallowed:  
If you say aught else, 'tis an Error, Lie,  
Since you Confess, you 
y Gratian de Consecrat. Dist. 2 Summa Angelica Tit. Eucharistia.  Hollow them only;  
Now what you Hollow, that you take, eat, drink,  
Its Bread, Wine, then; not true Christ, as you think   

On Transubstantiation and the Pope's Vicarship.  
IS not the Pope Christ's Vicar here? Yes: why?  
Christ's 
z See Bellarmin de Romano Pontifice; and all others, who make this the sole Reason and ground of the Papacy, & yet confess a real and Corporal presence of Christ in the Sacrament.  absence upon earth still to supply:  
Is not Christ present in the Sacrament,  
In real manner? we have Rome's consent.  
Thy Pope his Vicar then cannot here be,  
Sith Christ's here present by Rome's own decree.  
Not in one Place or Country, as of old;  
But in so many as cannot be told.  
If his mere presence in one place; whilst here,  
Banished all Vicars; thou hast cause to fear  
His omni-presence in each Church, Pix, Host,  
Will quite exclude Popes from the wide earth's Cost,  
To be his Vicar no where but in Hell;  
Sith he in Heaven and Earth doth always d well.  
Pope Choose thy fate, to be his Vicar there,  
Or else deny his Real presence here;  
Else canst thou be no Vicar General  
On earth for him, no Vicar, Pope at all.  
But if to save thy place, thou wilt deal fair,  
Confess thou erdst; then 
z See Sir Humphrey Lyndes, By-way. Sect. 18. 21. 22.  Popes may err in chair:  
And if in this, why not in more? in all?  
Turn where thou wilt, Pope; here thou hast a fall.   

On the Real Presence, Pix and Crucifix.  
IS Real Presence true? Christ in the Pix?  
What need his Pictures than, or Crucifix?  
Pictures are useless when the person's by,  
Either your Pictures or your Pixes lie:  
Both cannot stand together, one must part:  
You Lie but are unskilful in the Art.  
Lies must keep quarter; if they chance to Jarre,  
Or meet too near, they will the tale quite mar.  
Ye must disclaim Christ's presence in the Pix,  
Or else break down your lying Crucifix.  
You were unwise to place these two so nigh,  
That now they fight, and give each o'er the Lye.   

On Transubstantiation and Pope's Leaders Bulls.  
THose who can each day change Led into Gold,  
Bread to Christ's Body changed, may safely hold.  
The first, wants Scripture, but hath reason store;  
The last, a 
* Mat. 26. 26.  show of Scripture and no more.  
Gaine proves the first, I think the latter too,  
Should both prove falls, it would Popes quite undo.  
Mean while they take the last by Scriptures show;  
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 See D. Featlies' Grand Sacrilege of the Church of Rome.  Priests alone engross  
The Sacred Cup; they love the Pot to toss.  
Should Laymen drink, Vines would not them suffice  
With Wine, at least, the price thereof would rise.  
By this device they have engrossed all  
The Wine to them, and made the price to fall.  
Men wondered much before, why Priests were drowned  
So oft in drink; the reason now is found.   

On Popish Concomitancy and the Sacred Cup.  

b Bellarmin, Vasquez, Gretser, and others. Consil. Constant. Sess. 13. Surin● Tom. 3. p. 821.  Priest's say, that Laickes Christ's Cup and Blood drink  
In eating of dry Bread, and so they think.  
Could they persuade them thus to drink at Table,  
Drunkenness then would soon become a Fable  
With them; and None but Jovial Priests be found  
In wine or other liquors henceforth drowned:  
And so they only of right should possess,  
Both Pot, Cup, barrel, Wine, and drunkenness.  
But since they cannot make Fools, Children think  
(Much less men, drunkards) that they wine, bear drink  
In eating of bread, or meat at their Table,  
They should disclaim this whimsy, as a Fable.   

On Popish Concomitancy and half Communion.  
THe 
c Bellarmin, Cotton, Douly, and others.  Priests say Laymen When they the bread eat,  
Do therein drink Christ's Blood; Bread's drink and Meat.  
If Laickes, than Priest likewise: pray then, why  
Do Priests not to themselves the Cup deny?  
Belike they need the Wine their Hearts to cheer,  
And wash their throats to chant their Massemore clear:  
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 eat Christ's body; let them then part stake.  
Priests drink the Wine, Laickes eat all the bread,  
Else Priests will twice, Laickes but once be fed.   

On Praying to, and representing of God and Saints by Pictures.  
What? go by Pictures both to God and Saint?  
You deem both shadows then, or else but Paint.  
If God or Saints be like to what you see,  
They than no substance but mere shadows be.  
And dare Rome Shadows 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 Jer. 10 8. 9 Isa. 41. 29. Hab 2. 18. Zec. 10. 2.  Lies, (Rome) and Popes err  
More than the Painte● for he only Paints  
These lies and errors, 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 Stocks  
To Worship? 
* Concil. Trident. Sess. 25. Surius. Tom. 4. p. 983.  Yes, you are not men, but blocks;  
The 
e Psal. 115. 4. to 9 Psal. 135. 15. to 19  Idols, Makers, Worshippers are one;  
All, at the best but Mettle, Blocks or stone:  
Your whole Religion's blockish, or a Play;  
You just like it; your Puppets this display.   

On Popish Confessers and Pardons.  
IF Men 
f 1 Joh. 1. 9 Psal. 32. 5. Pro. 28. 13.  Confess to God, absolved they are;  
What need they then their sins to Priests declare?  
If to their Priests, not God, they may them Pain,  
But not absolve: Confession then is Vain.  
If Men repent, God 
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 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 void; why will they Money give?   

On Popish Altars and Mass Priests.  
NO Altars now? Priests than are quite undone  
There were no Masspriests till Altars begun;  
Take them away, Mass, Massing-Priests must cease,  
And Christ's rend 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 Concil. Trident. Sess. 25. Decretum de Purgatorio: Conc. Tom. 4. p. 982. 983. & Bellarmin de Purgatorio.  Purgatory;  
The Wise, to gain; the Fools 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, 'tis fed with Gold;  
Subtract but it, this fire will soon grow cold.   

On Popish Judulgencies.  
What need 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 lose from Hell, and Men Heaven grant,  
No doubt will give, if asked, all things they want.  
Give did I say, if asked? No, they sell all,  
Else none to God, Angels, or Saints would call  
To give what Popes can grant; their sales to high,  
Force most from them, to these to run and cry.  
If Popes would give, as free as sell; they might  
In gross all suits from these, be God's out right.   

On Popish Merits and Prayers to Saints.  
PApists have 
k See Bellarmin. De Indulgentiis.  Merits store, themselves to save  
And others too; yet not enough to crave  
Pardon, or Alms from God, unless some 
l See, Officium B. Mariae the several Collects therein for Saints days, and Bellarmin De cultu Sanctorum.  Saints  
(Not Christ) put up their undeserving plaints:  
They who can find no Merit once to cry  
For Alms, or Pardon; sure have none to buy  
Heaven 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-traitor and Rebel.  
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 Mass Book.  himself pray, them to save  
By Beckets blood shed for him; an Arch-knave,  
And ingrate 
n See Antiquitates Ecclesiae Brit. and Godiwin in his life.  Traitor to his Sovereign:  
Yet his blood's saving, Christ's, but shed in Vain;  
Else they would pray to Christ to save them by  
His own, not Beckets blood, yet 'tis only  
To make them to ascend where Thomas went:  
If to the Gallows, be their sole intent  
Which he deserved, and some of them, it's well;  
Else they shall doubtless but ascend to hell  
As Becket did; a place almost too good  
For those who will be saved by his blood.  
It's sign Rome Traitors loves, else would not she  
By theirs, not Christ's blood, pray thus saved to be.   

On Rome's Freewill.  
Room saith, 
o See Bellarmin: deliber. Arbitrio.  she hath freewill to Good, as well  
As unto Ill: why doth she then excel  
In nought but Ill, and no good thing pursue?  
Her Practice proves this her Doctrine untrue.  
Either do good, Rome, if thou hast freewill;  
Else confess thou art Free to nought but iii.   

On Popish Priests shaved beards, and Shorne Nuns.  
Romes' Priests their 
p See john Valerian de sacerdotum Barbis. Polydor. Virgil. De Invenr. rerum, l. 4. c. 8. Gratian. Distinct. 33.  Beards shave, lest Christ's blood should stay  
Thereon: 'twere better quite to take away  
The cup from them, which they from Laymen, take  
For fear their Beards should of Christ's blood partake.  
Let them his blood drink only in the bread,  
No drop thereof can on their beards be shed.  
They 
q Durandus, Rationale Divinorum. l. 2. c. 1.  shave their Crowns like 
r Baruch 6. 31. forbidden to God's Priests Leu. 21. 5: and 19 27. Ezek. 44. 20.  Pagan Priests of old,  
That so their heads may some proportion hold  
With spheres above, and earth below, both round  
Bald, haireless, yet is neither shaved Crowned:  
When Spheres and Earth shave their Crowns, than Priests may  
Shave theirs; till then, let them their shaving stay.  
Rome 
s Baronius & Spondanus An 57 Sect. 27. Paulus Windeck, de Theolog. Juriscons. Locus. 38. p. 107. 108. 109. Summa Angelica. Tit. Faemina.  shaves her Nun's Crowns, heads too, though S. Paul  
A shaved Crown, a woman's 
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 Hair is her * Glory, Covering,  
By Gods and Natures dictate; yea a thing  
Which for them thus to shave and shear away  
Is shameful, sinful, both to disobey.  
Whence some who used it, damned, accursed were  
By two old 
v Concil. Gangrenes. 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 deter.  
This shaving of their Nuns did thus begin;  
Some Germans Wives Convicted of the Sin  
Of Whoredom and adultery, were by  
The Ancient custom of old 
* Tacitus de Motibus Germanorum. c. 6. Justinian God. l. 9 Tit. 9 Le●. 30. Ambros. ad Vitginem lapsam. c. 8. Zonara's Annal. Tom. 3. f. 141. 155. 165. Niceph. Eccl. Hist. l. 17. c. 5. Surius. Concil. Tom. 3. p. 40.  Germany  
Shaved by their Husbands, to their Infamy,  
And then shut Prisoners in a Nunnery;  
Some Empresses, and Ladies of great Name  
Thus used, for to abate and cloak this shame  
Of shaving, turning Nuns and Abbesses,  
Brought in Nuns shaving with them by degrees.  
So long till none at last Nuns made be might  
Till they were 
* See Cornelius a Lapide in 1 Cor. 11, v. 5. 6.  shaved first in open sight.  
No wonder then if Nuns prove 
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 bear  
This badge of whores, and by it hallowed are.  
Did they respect their fame or chastity,  
Shorne Crowns, the badge of Whores, they would defy,  
And rather follow Gods, Paul's, Natures Lores  
Than this invention of Notorious Whores:  
The Pattern doth the Practice so disgrace,  
That honesty forbids it to take place  
In any Females, in Nuns specially,  
Who vow, profess nought else but Chastity.   

On Pope's Bulls and doubting of Salvation.  
Pope's Heaven to Men by such firm 
z See Officium B. Mariae secundum usum Sarum. Tho. Beacon. Vol 3. f. 200. 201.  Bulls entail,  
That none must doubt but that they will avail,  
And yet they deem Salvations Certainty  
A 
a Concil. Trident: Sess. 6. c. 9 12. 13. 14. 15. Surius. Tom. 4. p. 911. 912. 914.  grand presumption, if not Heresy.  
See how they damn themselves; if to believe  
Be such a Crime, what is it then to give  
Assurance of Salvation? Give? I Lie,  
Alas they sell it, and this 
b See Summa Angelica; Tit. Simonia.  Simony  
Makes void their Sales; they then to doubt have cause,  
Since these Sales void are by all kind of Laws;  
Rome now must hold, and give Heaven's certainty  
Hence forth; else none but fools her Bulls will buy.   

On Popish Saints and Patrons for particular Countries, Professions, Diseases, and kinds of Cattle, and their Maladies.  
PApists have several Saints for each 
c S. George for England, S. Denis for France, S. Patrick for Ireland. S Andrew for Scotland, S. jago for Spain, S. Gregory for students, S. Luke for Painters, Cosmus and Damian for Philosophers, S. Katherine for Spinners, S. Crispin for Shoemakers, S. Sebastian for the Plague, S. Valentine for the falling sickness, Pe tronella for Agues, S. Apollonia for the rooth-ach, S. Anthony for Pigs, Saint Gallows for Geese, S. Wencelaus for Sheep, S. Pelagius for Oxen, etc. See Surius R●badeneira and others in the lives of the Saints.  Country,  
Profession, sickness, and Infirmity  
In Man or Beasts; to whom for help they call,  
God is no God, but these who guard, help all;  
To whose bands, guidance, care, and Custody,  
They still commit their whole Soul, Spirit, Body,  
Wits, Senses, Members, Thoughts, Words, Actions, Ways  
For Ever; so Rome's Church in 
d Officium bearae Mariae with other Hours and Manuals and M●●alls.  Masse-bookes prays.  
If they say, these are but God's Substitutes;  
They must them Prove, that God these Saints deputes  
To these distinct Climes, trades, beasts, maladies  
Which they assign them: this their great Rabbis,  
Popes, Doctors, Monks, and Jesuits cannot do;  
These Patrons than are false; they fools, sots, to  
Rely upon, pray to them; God alone  
Make then your Patron, since these Saints are none.  
Rome hath 
e See Tho. Beacon's Relics of Rom.  false Relics store, but this surely  
Is a true Relic of Idolatry,  
And sottish Pagans, who had 
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 Plays the 
g See Ornerod his Paganopapismus: and Francis de Croy his threefold Conformity.  Pagan in most things, but here  
That she turns Pagan, is to all most clear.   

On Works of Supererogation.  
SOme Popish Monks, 
h Summa Angelica Tit. Indulgentia Sect. 9  Priests do more than they need,  
And think this is a Meritorious deed:  
True, they do all besides, against God's will,  
Not it; I fear the Merit than is iii.  
Heaven, say they; Hell, I; else there's no hell  
If men may merit Heaven by not doing well.   

On Papists good Works to Merit Salvation.  
PApists dream to be saved by 
i See Bellarmin De Justificatione; and Concil. Trident. Sess. 6 c. De Justificatione.  works alone:  
They must do so, for true faith they have none.  
But since their good works from no good saith flow  
No doubt at last they will no good works grow.   

On Popish Merits.  
GOd, mens good works of 
k Psal. 62. 12. Neh. 13. 22. 2 Tim. 1. 15. 18. Tit. 3. 5. Judas 21. Rom. 11. 35. 36. Psal. 66. 12. Rev. 20. 13.  Mercy, not of debt  
Or right rewards: This Papists quite forget  

l 2 Cor. 5. 20.  According to, not for their works; of Grace  
And promise only; debt hath here no place.  
Hence Saints in Scripture, still for 
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, works, 
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 Rome 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 undo.  
Rome by her faith will not be justified:  
Good reason, it's not true, but false if tried;  
Her works, or nought, must then her justify;  
But these prove ill, not good, if God them try:  
Since than her Faith, works, both prove Ill, when tried,  
Rome must be damned by them, not justified.   

On Auricular Confession.  
IF men confess to God, will that suffice?  
No: tell me why? Priest's should not then be wise:  
Laymen should then have Secrets, and lose pains  
Imposed for sins confessed, Priest's chiefest gains.  
Priests now know all men's secrets, none Priests know;  
And by enjoined Penance, wealthy grow.  
Confess and so be hanged said once of old;  
By Confess and Absolved, seems now controlled.  
Not so, both stand well, sith Priest's absolution,  
Makes men neglect Gods, to their just confusion.  
At leastwise hangs them in Priests halters, pains;  
Who torture, rack them, to improve their gains.  
When Priests their own faults 
n See Jam. 5. 16.  first confess, and mend,  
They to confession may all others send.   

On Rome's Prayers to Saints.  
Why hath Rome 
o See Officium B. Mariae, and the Popish Litanies of the Saints.  store of Saints her prayers to hear?  
Is God deaf to them? or else doth she fear,  
So faithless, heartless, 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 hear or else delay  
To hear or grant! hence oft her cause is marred  
Before her prayers by her dead Saints are heard;  
And we who go to God immediately,  
Are heard and answered ere Saints hear her cry.   

On Popish Monks, Players, Prayers, and Merits.  
OUr Church hath some who work not, but still play:  
Rome's more, who work not, but yet always pray:  
Prayers no work with Rome to merit by  
Unless with 
* Witness the Prayers and Masses of Priests and Monks to free Souls out of Purgatory, which are daily bought and sold.  gold you will her prayers still buy:  
Her Prayers therefore are Players, and do play  
Not work, but when men wage them for to pray.  
How can they merit then by works, who play  
Still, and no work do 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 paid if God and men  
Should both reward them; where's their merit then?   

On Rome's taking away the Scripture, Cup, and Second Commandment from the People.  
LAickes read Scripture? fie, it is not fit;  
Rich Rome might soon lose all her wealth by it:  
Her Popes & Canons then must both dismount;  
Her Faith, Works, Pardons, be of no account,  
Her Monks, Nuns, Friars, Abbots, Prelates than  
Would soon be banished and cast out by men.  
Better the people lose their soul, heaven, all,  
Than Rome's Popes, Prelates, Monks, catch such a fall.  
Christ 
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, read, meditate, that so they might  
Obtain Eternal Life: The 
k See Index Librorum Prohibitorum and the Rhemists on 1 Cor 14.  Pope saith nay,  
And from Laymen the Scripture takes away:  
He is not here true vicar unto Christ,  
But Anti-christian, and true Antichrist.  
The 
q See all their M●●all●▪ Catechisms, Hours and Manuals wherein it is omitted & council. Constant. S●●s. 13. Surius Tom. 3. p. ●21.  Second Commandment, Cup, and Scripture  
Popes steal from people too: Thiefs are they sure  
Of highest rank: in that they stolen have  
What Father, Some, and holy Ghost men gave;  
For robbing Men and the whole Trinity:  
They then deserve Laws, death's eternity  
I wonder Papists dare their souls once trust  
With these Arch-theeves, to God, men so unjust:  
They will not trust thiefs with their coin, I fear  
Their Souls than Money are to them less dear.   

On the Romish Mass.  
Mass is a wonder; it's a 
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 slain, at the Servants request. Ribadeneira, fleurs des vies des Saints part 2 p 413.  Sacrifice  
For quick and dead; and for all maladies  
In Man or Beast, a rare receipt and cure;  
A sick Man, Beast, Ass, Ox, Cow, Hog, is sure  
To be released from any Malady,  
If you a Mass for them, of Priests will buy:  
Physicians, Farriers will be now undone,  
All sickemen, beasts to Priests for cure will run,  
They need no other Physic but a Mass,  
Which you may 
s Pier de Moulin Bouclier de Foy, a Geneve 1635. p. 612.  buy for Ox, Cow, Horse, Hog, Ass,  
Or any Creature else, all which must pay  
Priests well, for Gratis they will no Mass say.   

On the Pope's two Swords.  
Pope's have 
t See Abbas Vspergensis p. 3. 3. 344. and Platina & Balaeus in Boniface the 8. his life.  two swords, to smite, one hook to keep,  
No wonder they more slay than feed Christ's sheep.   

On the Pope's two Keys.  
Pope's, 
v See Bellarmin de Romano Pontifice.  hold, they keep the Keys of Heaven and Hell;  
Some do oppose: I like it very well,  
Sith they lock Heavens straight gate fast up to all  
Their flock, but open Hells wide, wherein they fall.   

On kissing the Pope's feet.  
OTher folk's Lips are kissed, only 
x Jean Crespin, L'estat de ●eglise, p. 80.  Pope's feet:  
Their breath is Poison, but their Shoe is sweet;  

y Psa. 140. 3. Rome 3. 1●.  Under their lips doth Adders poison lie,  
They therefore will have none their lips come nigh.   

On the Pope being Peter's Successor.  
SOme say 
z See Platina & Onuphrius de vitis Pontificum: & Bellarmin de Romano Pontifice.  that Popes succeed to Peter, I  
Confess it, both their Master Christ deny.  
Peter but 
a Mat. 26. 34. 64. to 75.  thrice: They oft, and so preceded  
In sin; Him, they in Place, not Grace Succeed.  
But are they Peter's Successors alone?  
theyare 
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 Peter's Chair.  
Pope's 
c See Bellarmin de Pontifi. Romano.  cannot Err, in Peter's chair whilst set;  
'tis true, for sure, They ne'er once sat there yet:  
No wonder then if they nought else but Err,  
Sith they in his un-erring chair sat ne'er.   

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

On the Popes not sinning and Erring as Popes, but as Men.  
THe 
f Bellarmin de Pontif. Romano.  Pope as man, not Pope, may sin and Err:  
Why doth not then the Pope the Man deter  
From sin and Error? Can he not this do?  
The Man the Pope may make sin, and err too:  
And if the Man for sin and Error go  
To Hell, I fear the Pope too must do so.   

On the Popes not Erring, and on falling from Grace.  
Pope's cannot err; yet they may 
g Concil. Trident. Sess. ●. can. 16. 23.  totally  
Away from Grace fall, yea and finally,  
By Rome's own Doctrine; which they oft times do,  
To prove her Doctrine by their practice true.  
It is no error thus to fall from grace,  
Since Popes herein Rome's doctrines footsteps trace.  
I wonder not at Rome's Apostasy,  
Her practice else her Doctrine would belie:  
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 confirmed, it must be true and stable.   

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

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

On Pope's Pardons of Sins.  
THe Popes do Pardon sins; I think so too;  
All, which men for them; None, they against them do.  
All against God; against themselves, not one.  
What can, is not, what cannot they, is done.   

On the Pope's being head of the Church.  
Pope's are 
m Bellarmin, de Rom. Pontifice.  Supreme heads of the Church by due,  
But of the false Church only, not the True.  
The true Church hath but one head, 
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 Antichrist.   

On Rome's Sins, Curses and Pardons.  
AT Rome all's Venial, some say; I say no;  
Her Sins, and Curses doubtless are not so:  
The first are mortal; last not sold, but free  
Bestowed, all is not venial Rome in thee.   

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

On the Pope's being Christ's Vicar.  
IF Popes Christ's Vicars be, his flock to teach,  
Why do they not like him, than feed and 
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 shear his sheep;  
When they should feed them, they are fast asleep.  
Christ but one Vicar can have here; He many,  
To do his Office; he than is not any.  
Either the Pope must do his work 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 undo,  
Unless he tie Christ's hands from making any,  
Because himself before had made too many.   

On the Pope's Vicarship and Vicars.  
A Vicar by the 
q Summa Angelica. Vicarius Sect. 8.  Law can never make  
Another Vicar: see how Popes mistake,  
Who make so many Vicars of each kind,  
In every Country were they profit find,  
Either this Law is Error, or these be  
No Vicars, but mere Factors for Rome's See.  
True, for they only his rents help get in;  
He, not they keep them, else it were a sin:  
They are Christ's rents, tithes, Peter's patrimony;  
Popes must be still sole Vicars of the money:  
'twere Sacrilege, at least, for to assign  
Another Vicar to keep Peter's Coin.   

On the Pope's porphyry Chair, wherein they are groped and tried to be men.  
Pope's need no 
r Platina de vitis Pontif. in Joan, 8. See Cook his Pope joan, and Morney his Mystery of Iniquity. p. 166. 169. 170.  Porphry chair now for to try  
If they be males or not; they it descry  
To all the world beforehand by the store  
Of 
s Balaeus and others in vita Sixti, 41. Morney his Mystery of Iniqu. p. 603. to 608. 591.  Bastards they beget. It than were more  
Fit now, their Testicles to cut, than grope,  
For fear a Lecher, not a Whore, turn Pope.   

On Christ's crown of Thorns and the Pope's triple Crown of gold.  
CHrist wore one 
t Mat. 27. 29. Joh. 19 2. 3.  Crown of Thorns, Popes three of gold;  
No wonder then that Christ's by them controlled.  
Christ 
v Mat. 21. 2. to 12. Joh. 12. 14. 15. 16.  road but once, and that upon an Ass;  
Popes ever ride and oft on 
x See Caere moniale & Pontificale Romanum.  King's backs pass  
The streets: No wonder, they make Christ their Page  
He never road in such state, Equipage.  
Pope's now no Vicars, but Lords Paramount  
Are, since they Kings, and Christ so far surmount.   

On Peter's poverty and the Pope's great wealth and on the Pope's being Peter's Successors.  
PEter 
y Act. 3. 6: Mat. 17. 27.  no Gold nor Silver had, or wore:  
His Successors both 
z Bernard. De Consid. ad Eugenium, & ad Gulielmum Abbatem Apologia.  have, and wear great store.  
The Church, poor then, had Peter a poor head;  
She's now grown rich, great, since that Peter's dead.  
Her head must then grow rich, great, like her body;  
Else 'twere unseemly, and he were a Noddy:  
Peter had no such Court, State, Table, train  
As Popes; who need much gold them to maintain:  
Peter was but a fisher, not a Pope,  
They Popes, nay 
a See Bellarmin de Romano Pontif & D. Crakanthorp, of the Pope's temporal Monarchy. c. 1 & 2.  Monarches of the world: I hope  
They must have gold store to support their State,  
They cannot now live at S. Peter's rate.  
It were no less in Popes than 
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 heretics 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.  Heresy.  
To succeed Peter in his poverty;  
Whose very name they scorn, sith none of all  
The Pope's [who 
c See Platina Onuphrius, Bale, & Crespin, in vitis Pontificium.  change their names] did ever call  
Himself 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 succeed  
In name, do less in Office, Grace, Chair, State  
Succeed him: than succession's out of date:  
Till Popes resemble Peter more: say I,  
That they succeed him, is an arrant lie.   

On Pope's Prohibiting Priests from marriage.  
Priest's are the seed of Adam, Noah; why  
Should they not then have wives to multiply  
And store the earth; as well as other men,  
As 
d Gen. 1. 28. c. 9 1. c. 8. 17.  God commands? From 
e See D. Hall's Honour of the married Clergy: john Bales Acts of English Votaries.  Adam's days till ten  
Hundred years after Christ, or more, Priests were  
Still free to Marry, and did not forbear  
But use the marriage bed: why do Popes now  
Priests marriage 
f Gratian. Distinct 81. Summa Angelica Matrimonium, Sect 4.  quite condemn, and disallow?  
Which ●oth before, under the 
g Levit 21. 7. 9 13. 14 15. Ezra 10. 18. to 44.  Law, Gospel,  
Was used by, allowed to Priests as well  
As any others; yea God did prescribe  
Wives, with their qualities, to Levies Tribe.  
S. Paul writes, 
h Heb. 13. 4.  Marriage is honourable  
In all men; Popes say it is 
i Gratian. Distinct 27 to 35. 81.  detestable  
In Priests; belike Rome's Priests are beasts, not men  
For if they were, by Paul's rule marriage then  
To them were lawful, honourable, all  
Priests under his all men, if men, must fall.  
We read that 
k Mat 8. 14. Mar. 1. 30. 32. 1 Cor 9 5. Phi. 4. 3. Act. 21. 8. 9  Peter, Philip, James, Paul, were  
All married; why should Priests then wives forbear,  
When these Apostles; yea, 
l See Bishop Hall's honour of the married Clergy, and M. Fox Acts and Monuments Vol. 2 p. 399. & 463. etc. 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 been unlawful, or for Priests unfit.  
To put this out of doubt, we find that Paul  
Himself among the qualities which all  
Bishops and Deacons, aught to have, saith 
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 control, found in Pope's 
n Gratian Distinct. 26.  Canon Laws,  
Which to this day retain this very clause;  
Priests, Bishops, Deacons than may lawfully  
Keep wives; this clause else were a nullity,  
Vain, Idle, nay repugnant, and S. Paul  
Mistaken in prescribing it to all  
Bishops, and Deacons, midst those qualities  
Which simply needful are. If Rome denies  
This meant of Wives enjoyed actually  
By Bishops, Deacons, whilst such; certainly  
S. Paul confutes her by prescribing there  

o 1 Tim. 11. Tit. 1. 6.  What Wives they ought to abuse, how they must bear  
Themselves, and rule their Children well; else they  
God's Church unfitting were to rule and sway:  
All which were needless, vain; if meant of those  
Not yet in Orders as Rome doth it gloze.  
Besides, Paul speaks of such as 
p A Bishop must be blameless, 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 tense the same with the 
p A Bishop must be blameless, 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 specified  
There, which to Priests in act must be applied  
In the present not Preterperfect Tense:  
Priests marriage then must needs be lawful hence.  
In fine, S. Paul avers, that 
q 1 Tim. 4. 1. 2. 3.  marriage  
And meats, men to forbid in this last age,  
[Both which Rome's Popes do] is Apostasy  
From faith, mere devil's doctrine, and a Lye.  
Whence I conclude, that Popes have fall'n away  
From faith, and that Lies, devils doctrines sway  
And rule them now, since they Priests marriage,  
Free use of meats forbid, in this last age;  

r Gratian. Distinct. 34.  Permitting Priests whores, 
s Gratian. Dist. 26. to 35.  not wives; which do make  
Them quite unfit Orders to keep or take,  
Whereas gross whoredom and Adultery  
From Orders none thrust out, nor yet put by;  
Which sins of Priests, should 
t See Cassandris Consultatio. Artic. 23. p. 987. etc.  cause the Roman whore  
The Lawful use of marriage to restore.  
We read, the 
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.  selfsame day the marriage bed  
Was first to English Priests prohibited,  
In Council, by John Crema, Legate to  
The Pope, by whose Command he this did do,  
That he himself at night in bed was taken  
By Priests, lying with a whore, and so forsook  
And fled the Realm with public shame, whereby  
The Priests their wives retained quietly  
Long after: Were Rome's Popes, Priests narrowly  
Watched, men them with whores might too oft espy;  
Yea, it's a Common trade now, and no news  
At Rome, for 
x Agrippa de vanitate Scient. c. 64. Wesselus, Tract de Indulgentis Papalibus Gravanina Germaniae.  Priests to baunt the public stews,  
Which Popes maintain, and have in Italy  
Dispensed with Priests to commit Sodomy  
In the hot months, with boys and Ganymedes;  
That is not good, but ill which such fruits breeds;  
Which I forbear at large to specify,  
Since 
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 etc.  Romish writers, fully them descry,  
Wishing that Popes, Priest's marriage would restore,  
The want whereof hath made their Church a whore.  
There is no Pia-Mater in Pope's brain  
Who Priests from marriage, 'gainst God's Word restrain,  
And them quite bar from this their Sacrament,  
Yet give them free leave, whores, stews to frequent.   

On Protestants damnation by Papists, and the Reason of it.  
Protestant's damned are, say 
z See the Book called Charity Mistaken.  Papists; Why?  
Because they to one Saviour, Christ, all fly.  
Few or none damned are in Rome's Church if any,  
Sith she besides Christ, Saviour's hath full many.  
If 
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 seldom used in Rome's Church, which him wants  
Not, may find leisure to save Protestants.  
Lest this prove true, Rome's Church may now do well,  
All Saviour's, but Christ only, to expel.   

On Rome's Saviour's and Jesuits.  
NO wonder if all Rome's flock saved be,  
They have ten thousand Saviour's more than we;  
So many that to keep them from disorder,  
She marshals some into a distinct Order,  
Graced with the saving name of Jesuits,  
They are such active good, sweet, saving Spirits,  
Saviour's no doubt to Rome's Church, Popes, and Crown,  
Which their plots, wits, pens keep from tumbling down.  
'tis not their goodness, virtue, grace or merits  
That make them Saviour's, but their treasons, wits;  
Saviour's to Popes; could Kings and States say so,  
They Jesuits 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 mere Antipodes to this name, they  
It into Judasites now alter may,  
Or Jebusites, since they disturb, annoy  
All States, Kings, Churches, & would them destroy.   

On no Salvation out of the Church of Rome.  
Room saith 
b See Bellarin, de ecclesia: and Charity Mistaken.  Out of her Church none saved be,  
And that no Church is Catholic but she.  
It's pride and gain that make her thus to boast,  
Since she faith and Salvation both hath lost.  
The Patriarches, Prophets, holy Jews of old,  
Christ, his Apostles, were not of Rome's fold;  
Yet were all saved: Greeks, with sundry more  
Since them were, and are saved without the whore  
Of Rome's precincts; whose whoredoms, vices are  
Now Catholic, her faith, grace none, or rare.  
She than had need prevent her own damnation,  
Not others; doubt her own, not our Salvation.   

On Papists making Apocrypha Canonical, and Canonical Scripture less than Apocryphal, and their blasphemies against it, and Pope's power over it.  
PApists (against the 
c See Sir Humphrey Lyndes By-way, Sect. 5. 6. & Jean Mestrezat Traicte de 〈◊〉 escriture Sancte, a Geneve, 1633.  joint consent of all  
Fathers) Apocrypha, Canonical  
Make, and all Protestants revile, condemn,  
For not consenting in this point with them.  
Mean time [o wonder] that which both confess  
To be true Scripture Canon, they far less  
Esteem, than what is mere Apocryphal,  
And deem no Scripture Text Canonical;  
Styling Gods sacred book, 
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 Defence. 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 wax, a dead letter or word,  
A leaden Parchment Rule; no Judge, rule, guide  
Of faith, by which all doctrines must be tried.  
They write, it hath its force, authority,  
Sense, exposition from the Pope only,  
Who can, may, doth it change, control, annual,  
Repeal, dispense against it, by his Bull.  
If this be true, Rome no Canonical  
Text grants; but makes all mere Apocryphal:  
And so unchurcheth, yea quite overturnes  
Herself, whilst she against God's Word thus spurns  
On 
e Eph. 2. 20. 21. Mat. 16. 18  which all Christian Churches built, must fall,  
If Scripture cease to be Canonical.  
O Rome recant thy fearful blasphemy  
Against God's Word, which doth for vengeance cry  
Against thee; and shall 
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-patriarches of Popish Friars S. Francis and S. Dominicke.  
I Hope I may without offence, recite  
What Papists of their great S. Francis write,  
The father of their Friar's Minorites,  
In Printed 
g Bartholmeus de Pisa Conformitatum lib. approved at Assize by a General Chapter of the Franciscans, Aug. 2. 1389. as containing nothing in it worthy correction, and approved by three Pope's 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  Books, made by his favourites.  
They write, that he John Baptist did surpass  
In four respects: For first, John Baptist was  
But Christ's forerunner, Francis [as they say]  
Both his forerunner 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 Bridegroom's friend was, heretofore,  
Francis was like the Bridegroom: John, on high,  
Is but exalted to the Company  
Of Seraphins, where Francis on the throne  
Whence Lucifer was cast down, sits alone.  
They write, that Francis in worth far excels  
All the Apostles, and that now he dwells  
In Heaven in Christ's own bosom, More: That he  
Was here a Jesus typically: yea  
A figurative Saviour: who upon  
His body received in a Vision  
The selfsame wounds that Christ did, yea suffered  
The selfsame pains: and thereby renewed  
Christ's passion in him, for to save mankind:  
Of which the Prophet David doth men mind  
Who saith. 
h Psal. 3. 5. Heb 2. 7. 9  Thou hast with glory and honour  
Him Crowned, and thou hast him also set o'er  
The works of thine own hands; of whom did write  
The Prophet thus, 
i Isa. 42. 6. c. 49. 6. Luc. 2. 32. Act. 13. 47.  Thou gavest him a light  
Unto the Gentiles 
k Joh. 8. 56.  whose day Abraham  
Saw, and rejoiced for to see the same.  
[All meant of Christ alone.] Besides they write,  
That what the Gospel saith of Christ, of right  
May be sung of him, 
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 Heb. 1. 5.  A Father I  
Will be to him; and he again shall my  
Son be; [both meant of Christ.] They add, that all  
The virtues of the Saints, both great and small,  
In the Old and New Testament, do rest  
United and conjoined in his breast.  
That by his merits he deserved to be  
The Son of God, and that Leo did see  
A roll descend from heaven, 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 outgo  
All living Creatures, is made one and the  
Same spirit with God: Nay, they aver, that he  
Deserves with God to be the Advocate  
Of the who●e Militant Church on earth: that  
Christ's Passion is in him renewed, for the  
Salvation of all Mankind: So as he  
By one Mass only hath God pacified  
For all the world: This must not be denied.  
They add; that all are saved certainly  
Who in S. Francis Order, Rule shall die.  
For Francis prayed and obtained likewise  
From God, that none who in his Order dies  
Should die an evil death [which is far 
n Mat. 7. 21. 22. 23. c. 22. 14.  more  
Than Christ obtained from God heretofore  
For all who him profess:] That the same grace  
Descendeth on him, who shall but embrace  
His Order of Religion, as doth fall  
On him that is baptised. Is this all?  
No: they say further, the mere putting on  
Of Francis hood gives full remission  
Of sins, and frees from their guilt, punishment:  
That the bare resolution and intent  
To take his Order, though not put inure,  
Is a new Baptism, doth pardon procure.  
They teach; that Christ hath but prayed, but Francis  
Hath impetrated or obtained. All this  
(With sundry such like fearful Blasphemies)  
Appears in the Book of Conformities  
Presented to the Chapter General  
Of Cordiliers, and there approved by all  
With this express clause; We have carefully  
Searched, perused, examined throughly  
This book, and we have nothing in it found  
Worthy Correction; all there is so sound  
That they it term, a Golden book [So prize  
They their S. Francis, and these Blasphemies]  
Which Gregory the ninth, Pope Alexander  
The fifth, Nicklas the third [a whoremaster]  
Sent unto all the faithful; charging all  
S. Francis wounds to credit, and not call  
Them into doubt, on pain of Heresy:  
And Benedict the twelfth, lest this gross lie  
Should be forgotten, did enjoin all men  
Yearly to keep that day as Holy, when  
S. Francis these forged wounds received. After,  
The Hill Averna by Pope Alexander  
The fourth his Bull, was taken into the See  
Of Rome's protection, because these scar's he  
Thereon received; which sundry deem a lie,  
And damn for a notorious Blasphemy.  
Not to relate, how 
o Ribadeniera Fleurs des vies des Saints part. 2. p. 290. Bonaventure in his Chronicle.  Francis oft times preached  
Unto the very Birds, who their necks reached  
Out to receive his Blessing, and did stay  
Their singing whiles that he his Mass did say:  
Or, how his hair did suddenly cement  
A great new house from top to bottom rend  
And like to fall, so that they could not get  
The hair out thence: Or, how his Cord but wet  
In water, and that drunk, did instantly  
Cure divers sick men of their malady:  
I shall but one thing more of him relate,  
Recorded as a truth past all debate;  
To wit, that at 
p Rosatium Be●nardi Antonini Chron. Tit 24. c. 7. Sect 4. Peter Moulin Accroisement des Eaux de Siloe etc. p. 31. 32.  Assize in Italy  
About the year twelve hundred thirty three  
An Angel to S. Francis did appear,  
And told him that in Mary's great Church there,  
Called Angels, Jesus Christ, the Virgin Mary  
With sundry Angels did for him tarry;  
Where being come, Christ Jesus to him spoke  
Thus: Francis, for saving Souls one suit make,  
For thou are sent to be a light unto  
The Gentiles; Francis answered thereunto,  
I crave that thou the Pardon of all sin  
Wilt grant to every one who enters in  
To this Church, and I likewise supplicate  
The Virgin Mary, mankind's Advocate,  
To aid me in this suit: then Jesus said  
Freer Francis, that which thou of me has●pray'd  
Is a great matter, but thou art worthy  
Of greater things: I do accord to thy  
Request, and grant it: but yet go to Rome  
Unto the Pope my Vicar, unto whom  
I have given power to bind and to untie  
In Earth and Heaven, and of him ask in my  
Behalf this indulgence: On which he goes  
To Pope Honorius, and doth this disclose.  
Demanding of him for these plenary  
Indulgence, without offerings or money.  
The Pope replied, that this could not be done,  
Because he that would gain such full pardon  
Must 
* Note here the Policy and avarice of Popes.  merit it, by putting helping hands  
To Peter's Treasure, and this suit withstands.  
By this we see, Popes can, do, will deny  
Those suits which Christ hath granted formerly.  
The Pope demanded next, for how many  
Years he desired pardon: His reply  
Was, I not for years, but for souls did crave  
Pardon, and will no Bulls for this grace have;  
Adding, the Virgin should unto him be  
Instead of paper, Christ his Scribe, and the  
Angels his witnesses. The Pope at last,  
This indulgence at his entreaty past,  
That whosoever this Church visited  
Each first of August, and therein entered  
During that whole days and night's space, should gain  
Perfect remission from the guilt and pain  
Of all his sins, from baptism till that day:  
An easy rate to purge all sins away.  
Now lest 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 clear from disrespect;  
Who writes as much of Dominicke well nigh  
As others do 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 Antovini Chron. Tit. 23. c. 1. 2. 3. See Morney his Mystery of Iniquity. p. 348. 349. 350. Ribadeniera Fleurs des vies des Saints par. 2. p. 94.  he] but three dead men in all  
Raised up, when Dominick● within Rome's wall  
Did raise up three; and forty that were dead  
And drowned near Tolouse, he restored  
To Life: Christ when immortal, the 
r Joh. 20.  doors shut  
Entered in to his sad Disciples: but  
S. Dominicke [which is far more] whiles yet  
A mortal man into the Church did get  
At night, the Gates fast shut, lest he should wake  
His Brethren: Christ, after his death thus spoke  

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, o'er all things in the Heaven's high  
On Earth, and underneath the Earth: For he  
Had the blessed Angels at his Service; the  
Four Elements did unto him obey,  
The Devils trembled at his sight, and they  
Unable were to disobey 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 Marks Church there,  
The one of Paul as they use him to paint,  
Over the which was this Inscription, Saint  
Paul, but under the Image feet was writ,  
By this man we come unto Christ; Near it  
The other of S. Dominicke was placed  
In a poor preaching Friars habit, graced  
With this Motto, S. Dominicke, above,  
But underfoot with; By this man we move  
And go more easy unto Christ; For why  
The doctrine of St Paul [writes Anthony]  
And other Apostles, did but only lead  
To Faith, and keeping of God's Laws we read;  
But Dominickes did teach men to obey  
Counsels, which is the shorter, easier way  
To go 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 adds yet to the rest,  
That he was aptly named dominic,  
Because he was to Christ himself most like:  
For Dominicke was that principally,  
And by possession, what absolutely,  
And by authority Christ was [mark ye  
His proof] For the Lord saith thus, 
t Joh. 8. 12.  I am the  
Light of the world, and the Church doth thus sing  
Of Dominick, Thou art the Light, Dayspring  
Of the world: yea, as the Prophets of old  
Of the Lord Christ bore witness, and foretold  
In divers ways: So Prophet Zachary  
Of Dominicke and his Order saith 
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  
Beautiful habits of their Prelates we  
Behold: the Cords, are nought but Minor Friars  
Girt with a Cord, and thence called Cordeliers  
[A worthy Gloss on this Text;] thus they play  
With Sacred Scripture: Furthermore they say,  
Christ was borne on the bare earth, but Mary  
For fear of cold, did him 
x Luk. 2. 7.  swath presently,  
And put into a Manger. Dominicke,  
Whiles yet an Infant, oft times off did kick  
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 Lord's birth there appeared a 
y Mat. 2. 1. to 20.  star,  
Which guided the wise men who came from far  
Unto him: which did intimate that the  
Whole world by him should then enlightened be.  
So in the forehead of Dominicke, when  
He was Baptised his Godmother did 〈◊〉  
A shining star; which signified, that he  
A new light come into the world should be.  
He adds: The prayer of Christ was heard always  
When ere he would: but yet when he did pray  
Within the Garden, 
z Mat. 26. 36.  that the cup might pass  
F●om him, this suit of his denied 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 obtained his full desire,  
Because he nought requested according  
Unto the flesh; They harp more on this string:  
The 
a Revel. 1. 5.  Lord hath loved us, and washed away  
Our sins in his blood: Dominicke, say they,  
Out of perfection of his Charity,  
Spending the whole night with God fervently  
In prayer, did with his own hands every day  
A threefold whipping undergo [I pray  
By what command from God?] not with whipcord  
But with an Iron chain, wherewith be gored  
And lashed himself to bloodshed; One was done  
For his own sins, which were but small or none;  
Another for those Souls in Purgatory;  
The third for those who in this world yet lie:  
In fine, (to pass by and not name the rest  
Of their blasphemous Parallels, at best;)  
When our Lord Christ would leave this world, be to  
His grieved Disciples [loath him to forego]  
Promised to send a 
b Joh. 4. 16.  Comforter, that is  
The holy Ghost: Saint Domincke to his  
Disciples, near his death, said; Do not ye  
My dear Friends mourn, nor vex at all for me,  
Nor let my now departure hence you move,  
For in the place to which I go, above  
The Clouds, 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  
Aught for you then I now am; by which speech  
He doth 
c Rom. 8. 34. 1 Joh. 22. 3.  Christ's Office usurp, and impeech.  
Who that hath any conscience, saith, grace, fear  
Or love of God, can once with patience hear  
Such gross blasphemous speeches? or not hate  
Those shameless Friars who dare them to relate?  
Yet Rome's Church, Popes approve, and 
d See Surius & Ribadeniera in the Lives of S. Francis, Dominicke and Antonine.  Canonize  
For Saints, those who spoke, writ these blasphemies.  
With what face than can any man aver,  
That 
e See Bellarmine, de Ecclesia, & Romano Pontif.  Rome's Popes, Church, can never stray nor err?  
No doubt in this they err so shamefully,  
That all who love God, truth, their souls, will fly  
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 Milan.  
SOme Popish Saints in Miracles outreach  
Christ's own Apostles; who sent out to 
f Act. 2. 1. to 12. c. 10. 46. c. 19 6.  preach  
To sundry Nations, were most wondrously  
Endowed with all tongues knowledge, from an high,  
That so they might to all men preach in their  
Own Language: But 
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 preached to them severally  
In their own tongues; Nay, some who earnestly▪  
Desired to hear him Preach, not possibly  
Able to come unto the Church, did hear  
Him more than one whole league off, very clear;  
He had a louder voice belike than all  
Christ's twelve Apostles, joined with S. Paul,  
Since none could hear them preaching half that space  
As these this Saint heard. Nor was this his case  
Alone; 
b Ribadeniera Ibid. pag. 563.  for I read that S. Anthony  
Of Milan, who Preached in one only  
Language, to those of sundry Nations, who  
Were unacquainted with his Tongue, was so  
Well understood of them, as if that he  
Had Preached in their own Dialect: yea the  
Good wife who would have come to his Sermon  
But hindered by her husband, got upon  
Her Barn to hear it, heard him perfectly  
Half a league off the place he preached in; she  
Had very good ears doubtless, or else he  
A thundering voice. They make him yet do more  
Than Christ, or his Apostles heretofore.  
For Preaching at Ariminum unto  
The Heretics, who stopped their Ears that so  
They might not hear his voice; he presently  
Went to the Seaside, to that Town then nigh,  
And there with great affiance in God's aid,  
Called unto the fishes, and them prayed  
To hearken to him, whom the Sectaries  
And Heretics to hear did then despise.  
This said: 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 hear; who out of love,  
Calls them his Brethren, than did to them make  
A Sermon of the blessings they partake,  
And still receive from God, instructing them  
What thanks and Service they should yield to him:  
Which Sermon ended, all the Fishes bowed  
Their heads his blessing to receive; The crowd  
Of people seeing this strange sight, were all  
Astonished, and the Heretics did fall  
Down at his feet, desiring him to preach  
To them, and God's truth among them to teach:  
I wish he had it taught to those who write  
These lies of him, and them for truths recite.  
Then had we never further 
i Ribadeneira Ibid.  read, that he  
To Bovivil his Ass or Mule, brought the  
Host with great reverence, when she had been  
Kept three days fasting, and no meat had seen,  
Commanding the beast in the Lord's name, he  
Then held in his hands, to come how the knee  
Forthwith to his Creator, and adore  
Him, that Christ's presence therein might no more  
Be henceforth doubted, Heretics thereby  
Confounded; which spoke, the Ass 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 Catholics did comfort, edify:  
But did encourage Heretics much more,  
Who the Host as their Lord would not adore  
For all this miracle: Rome might let pass  
This piece of worship, proved thus by this Ass,  
Sith they at least are Asses, if not more,  
Who from an Ass learn how God to adore.   

On the Popish Blasphemous Legends of their S. Catherine of Sennes.  
'tIs strange what Romish 
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 hair  
To shun her Marriage, having formerly  
Espoused herself to Christ most solemnly,  
And ●ow'd to be his spouse alone. They say  
That she did whip herself three times each day  
For three hours' space, with a sharp Iron chain,  
So that her blood did issue forth amain  
Out of all parts of her body; willing  
To repay Christ by this her bloodshedding,  
The blood which he for her sins shed on the  
Cross, that she might no debtor to him be.  
To pass by all her strict Fasts, Disciplines,  
Strange Visions, as requiring many lines,  
They write, that Christ did so familiarly  
Converse with her, appear so frequently  
To her, when she did pray, or meditate,  
Walk or repose herself, early and late,  
That he seemed always present with her, yea  
And talk with her saying, Think thou of me  
And I shall think and take of thee the care,  
With sundry such discourses which I spare:  
That Jesus Christ enamoured with her,  
Appeared to her with his own mother  
And other Saints, and her most solemnly  
Espoused in their presence visibly,  
The Virgin Mary leading her unto  
Her Son 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 four rich stones on her finger, than told  
Her: I betrothe 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  
Coming alone, keeping her company,  
Walking, reciting Psalms with her, which She  
Unlearned knew not how to read, till he  
At her request, did teach her instantly  
By Miracle to read them perfectly.  
They write, that Christ himself the Sacrament  
Gave unto her, that the Host itself went  
Unto her mouth without help, 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 Christ's own warm blood sucked:  
That he stamped on her his five wounds, that she  
In suffering torments might like to Christ be.  
In fine; they write, that Christ did really  
Change hearts with her, took out of her body  
[Opened on the left side] her heart; which he  
took with him for some space: that mean time She  
Lived without an heart: that soon after  
Christ in his glory did appear to her  
With a red beautiful heart in his hand,  
And coming near 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 lieu of thine: which uttered then be  
Her side closed up: and that this really  
Was done, not in a vision, show only,  
The scar remaining in her side descried,  
Which her Companions oft times viewed and eyed.  
These most Blasphemous, gross, notorious lies  
Which every Christian Soul abhors, defies,  
Rome's Church proclaims for truths conformable  
Unto her faith: and them approves full well.  
Witness the 
l Nous etc. we under signing Doctors in the faculty of Theology at Paris certify, that we have diligently read this book, etc. In which we have found nothing but what is conformable to the faith of the Catholic Apostolic and Roman Church, and therefore we judge it very useful and necessary to be published. Novemb ult 1608 Gesselni, Blazi.  Sorbon Doctors approbation  
Prefixed in Print before their late relation  
Of Rabadeneira the Jesuit  
His Flours of Saints lives, [Saints lies a more fit  
Title were for it] reprinted lately  
With approbation in French. Certainly  
Rome's Church must needs be false; which justifies  
Such monstrous Lies, such horrid Blasphemies,  
And deems them very useful, necessary,  
For all to know; true; them, her to defy.   

On a Popish Miracle of their Deified Hostia.  
OUr 
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 extreme Viand, ere he should expire:  
Which he [unable to retain aught, he  
Then took] desired only but to see,  
Not eat Christ's Body; which when the Priest nigh  
Him brought, he it with great humility  
Adored, then drawing near to it stretching  
His arms out, as if he were most willing  
It to embrace, his body quite naked,  
The Host out of the Priests hands then leapt,  
And through an hole which opened instantly  
In his flesh, just whereas his heart did lie  
Entered into his Body: which done, the  
Hole forthwith closed up so that none could see  
The Print of any scar: When he the Host  
Had thus received, he rendered up the Ghost.  
This nimble skipping Host was certainly  
Ill tutored, to leap so wondrously  
Into the heart of one deposed by  
The Pope himself, as the Church enemy;  
And to break Christ's own institution  
Not being 
n Mat. 26. 26.  eaten, nor once fed upon.  
Which makes me fear this Monstrous Miracle  
Is but a Fable, coined in some Monks Cell.   

On Papists prayers to those for Saints who neither were Saints nor Men.  
I Much admire, deplore the sottishness,  
Of Rome's deluded flock, who oft address  
Their prayers unto 
o Pere Bosile, his Declaration c. 7. p. 34. 35.  S. Martial, Christopher,  
George, Margarite, and Saints who never were;  
Nay, to the 
p See Officium S. Crucis Bren. Roman. Sab. in Heb. 4.  wodden-Crosse which Crucifide  
Our Saviour; to the 
q Officium B. Mariae secundum usum Sarum, & john Bridges of the Prince's Supremacy p. 481. to 490.  spear, which pierced his side;  
Which they have made a Saint, and him now Name  
Saint 
r Ribadeneira Fleves des vies des Saints part. 1. p. 332. 333. 2.  Longis, writing Legends of the same.  
They pray unto the Nails, which nailed his feet  
And hands; Saint them too ('tis very meet)  
And then Saint Eloy nominate. I fear  
These wooden, Iron Saints will hardly hear  
Their prayers: 
s Ibid. part. pag. 473. etc.  If they do not, yet verily  
The three chief graces, Faith, Hope, Charity,  
(Which they have made three Saints of later days,  
And in their solemn Liturgies always  
Invoke thus; 
t Heures de Nostre Dame a l'usage de Romera Rov. And Heures Nostre Dame secundum usum Roven. in the Litany of the Saints, Sancta fides, Ora pro nobis, Sancta Spes, Ora, Sancta Charitas Ora, etc. Not found in the Ancient Offices secundum usum Sarum.  O S. Faith, pray for us, Saint  
Hope pray for us, S. Charity our plaint  
Hear and pray for us) will undoubtedly  
Both hear and give an answer to their cry,  
Else they would not them invocate: I fear  
These Saints are deaf too, and cannot them hear,  
Since they are sacred 
v 1 Cor. 13. 13.  Graces, not Saints, and  
Extreme remote from those, not near at hand,  
Who them for Saints invoke, who certainly  
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 heaven, not here.   

On Popish blind Obedience.  
CHrist writes expressly, 
z Mat. 15. 14. Lu. 6. 39  if Blind lead the Blind  
They both shall fall into the pit, nay find  
Destruction, as the 
y Isa. 3. 12. c. 9 16. Jer. 23. 13. ●2.  Prophet punctually  
Determines: 'tis then false Divinity  
Which 
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 believe his own Prelate,  
When as he shall propound an Heresy  
Against the faith, shall merit much thereby,  
Although it be an error, because he  
Is bound for to believe him, till it be  
Apparent to him that 'tis contrary  
To what the Church believes; whence they thus cry;  

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 Church's building? Why?  
For no man can be deceived, no not by  
An evil 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 yield'st to thy Bishop canst not be  
Deceived, although he shall command thee  
Other things than he ought to do; 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 complete obedience, when thou dost  
Obey without enquiring reason why,  
As beasts obey their masters: a beastly  

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 Phillip 3 2.  Unreasonable doctrine, which should make  
All men suspect Rome's Priests; and them forsake;  
Who make them worse than beasts, cause them deny  
Their reason, senses, lest they should descry  
Their gross erroneous Doctrines, which if tried  
By Scripture, reason, sense, would be denied  
Of all, received of none; Rome's faith would fall,  
Did not her blind obedience most enthral.   

On Rome's making perpetual visibility a note of the true Church.  
Room saith 
c See Bellarmin de Ecclesia Contr. 2.  the true Church is still visible;  
If Popes (her 
d Bellarmin, De Concil. Author. l. 2 c. 17. 19 Gretzer, def. c. 10. l. 31, de verbo. Dei See sir Humphrey Lind his By-way. Sect. 19  Church and Head) were so, 'twere well:  
But they die, and then 
e See Platina On●phrius, Luitprandius, Stella, & Balaeus de vitis Pontificum, Francis Mariu●, & Zabarella, de Schismate, Theodoricus a Niem de Schism. etc.  oft for sundry years'  
Months, weeks at least, no Church, nor head appears  
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 mark of hers adieu,  
Else it will prove her a false Church, not true;  
Since Pope's [her Church] are not still seen, & she  
Hath oft no Pope, head; sometimes two or three.   

On Rome's making Multitude and Roman a note of the true Church.  
SOme 
f Panegirolla, with others.  Romanists aver, that Multitude  
A Church's truth and goodness doth conclude,  
If so, the damned in Hell a truer Church are  
Than Saints in heaven, since they 
g Mat. 7. 13. 14 Luc. 13. 23. 24.  are more by far.  
Then world, flesh, Devil, whom most serve, adore,  
And Mahomet, whose worshippers are more  
Than Christ's or God's, shall truer, better be  
Than Christ, God, Christians. Rome thine error see  
In this, which thou must needs retract, recall,  
Because Christ saith, his true Flock is but 
h Luc. 12. 32.  small.  
Thou add'st; that 
i Bellarmin, Sanders, and others de Ecclesia.  Roman, is a mark; then all  
Those famous Churches to whom John, James, Paul,  
Writ their Epistles, and that Church from whom  
All other Churches are derived, (Yea Rome  
Herself) I mean 
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 err, who them true 
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 term  
Of God and Christ; this Rome dares not affirm.  
But if these were true, though not Roman, than  
Roman's no Note of the true Church to men;  
At least in this age, when Rome's Church of due,  
Is either no Church, or corrupt, untrue.   

On Rome's engrossing the name of the true Church of Christ to herself only.  
Room boasts, that She is Christ's true Church only  
When as in Scripture none can her descry  
So much as once a 
* Unless it be the Church that was in Priscilla and Aquila's house. Rom. 16. 5. which diminutive Church is far from Catholic and Universal.  Church styled, unless she  
The Church of 
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 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 signify  
Her future errors and Apostasy,  
By which she should so far from true faith fall  
That none should her a true Church deem or call,  
But that she should become a 
p Rev. 14. 8. c. 16. 19 c. 17. 5. c. 18. 2. 10.  Babylon  
Of Errors, lewdness and confusion.   

On Rome's Religion turned to Policy.  
What Rome's Religion now decayed? pray why?  
'tis changed to State, wealth, worldly policy:  
But what's Exchanged for gain, is not decayed  
But much improved, it cannot be gainsaid;  
Profit, and worldly honour comprise all  
Those points which Rome doth now religion call:  
Subtract these two, and all Rome's faith is gone;  
Its Policy then, not Religion  
Which Rome professeth: if these will her save  
Her Machiavelli chief place in heaven shall have.  
And her 
m Diaboli inventum esse ut populus Biblia legere permitteretur De Tract. Part. 1. assent. 3.  Peresius, who in policy  
Durst write and Print, this fearful blasphemy;  
It is the Devil's invention to permit  
The people to read Scripture (no way fit  
For them to know) may by mere policy  
Escape hell flames, and mount above the sky.   

On Pope's right to interpret Scripture, and their strange Glosses on sundry Texts, to prove their Supremacy, and the Lawfulness 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 Christ's vicar, Peter, Pope;  
His Gloss must help here, else he had no hope  
Of being either, that makes him these, more:  
No reason than he should this right give o'er.  
Pope's 
q Bellar. de verbo Dei. l. 3. c. 10. Gretzer. De●. c. 1. l. 1. De verbo Dei. p. 16.  claim it as their proper right and due  
To expound the Scriptures, which none do so true,  
So well as they, in all points, specially  
In defence of their own Supremacy,  
And right to judge, depose, kill Kings, here they  
Such comments make on Texts, as will display  
Their learning, wisdom, and unerring power;  
For instance, they say, that our Saviour  
Said unto, Peter, 
r Joh 21. 15 16. 17.  Feed my sheep: therefore  
The Pope's Supreme head of Christ's Church: nay more  
They hence infer, that they may judge, depose,  
Kill Christian Kings, & of their Crowns dispose:  
Feeding is killing now with Popes, and they  
Good shepherds are, when they their flocks spoil, slay.  
Christ said to Peter, 
t Luc. 5 4  launch out from the shore  
Into the deep, and lose your Nets; therefore  
The Pope is supreme head, may Kings put down  
And lose his Net, to catch their Kingdom's Crown:  
I doubt S. Peter never had one thought  
Of catching such Fish when he launched his boat.  
Christ said to Peter 
v Mat. 16. 19  whatsoever thou  
Shalt bind, or lose here upon Earth below,  
Shall be bound, loosed in heaven, therefore Popes may  
Kings Excomunicate, depose, judge, slay;  
Nay lose those Subjects from their oaths, which tie  
Them to obedience, truth, and Loyalty;  
And bind Kings so, that they shall vassals be  
To Popes, and ne'er once strive against Rome's See▪  
I fear this kind of binding, losing fall  
Besides this text, which meant them not at all.  
Once the Disciples said to Christ, 
x Luk. 22. 38. Pope Boniface interpreted it. De Major. & Obedientia. Unam Sanctam, etc.  Behold  
Here are two swords, upon which Christ them told,  
That is enough; therefore both swords, with all  
Sovereign power, as well temporal  
As spiritual doth appertain of right  
Unto the Pope; he may with both swords smite,  
I think 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 stick not to the Text, but to the Sword.  
Christ saith 
y Mat. 28. 18. Applied to Pope Leo the 10. in the Council of Lataran by Stephen Archbishop of Patracla.  All things in heaven and earth to me  
Are given of my Father; therefore the  
Pope hath all power, Crowns, Kingdoms of mere right  
Belonging to him, and by his own might  
May dispossess all Kings who them enjoy,  
When he thinks meet, if they him disobey,  
Yea hence they plead, 
z See Officium B. Mariae secundum usum Sarum the Rubrickes; there Pere Basile his Declaration. c. 12. p. 61. etc.  that the Keys of heaven, hell  
And Purgatory [wherein they Christ excel]  
Belong to Popes, who can redeem, release  
Men from hell, Purgatory when they please,  
Or send or keep them there, or let in men  
Or shut them out of Heaven: They gods are then  
I deem this Text belongs to Christ only,  
Its error than it to Popes to apply.  
Christ said to Peter, 
b Act. 10. 11. 12. 13.  Arise, kill and eat;  
[That is, such beasts, fowls only made for meat  
Which he saw in a trance, from heaven let down  
In a great sheet:] Therefore Popes may uncrown,  
Depose, kill Kings, and Princes at their will,  
If they refuse their mandates to fulfil:  
Nay send them soul and body unto h●ll.  
I fear the Pope expounds this text not well,  
Sith there was no King, man within the sheet,  
Bu● creeping things, fowls and beasts with four fe●●e.  
If Popes from hence will kill Kings, they must eat  
Their flesh likewise. O'tis a royal meat.  
Christ 
b Mat. 21. 1. 2. 3. Ma●. 11. 1. 2. 3.  two Disciples sent, and bade them lose  
An Ass' colt, and bring him [can you choose  
But laugh at this rare gloss?] the Pope therefore  
Hath right to all men's goods, both rich and poor:  
Yea, to King's Crowns, & may them bind, untie;  
Depose; free subjects from their Loyalty,  
Oaths of Allegiance, fealty, even as  
Christ's two Disciples did untie the Ass:  
Popes are hard driven when they must repair  
Unto this Ass, to prop up Peter's chair.  
Christ said, 
c Joh. 12. 32.  if I be lift up from earth, I  
Will draw all things unto me: Popes hereby  
All Kingdoms, Crowns, things of right to them draw  
And claim them as their due, by Christ's own law.  
But since Christ draws all things to him, on high,  
Not to the Pope, on Earth, I must deny  
This Roman gloss, till Popes can make it clear  
That Christ speaks of them, of Crowns not Souls  

d Ce●. 1. 1.  In the beginning [not beginnings] God  
Created Heaven and earth [note hear Pope's odd here.  
Gloss and deduction;] Therefore there's but one  
Beginning, Monarch; who? the Pope alone,  
Whence all Kings, Princes, Prelates, Priests pour springs;  
And Popes may make, judge, sway, depose, kill Kings.  
In this beginning Popes were not at all;  
This text then to their aid they cannot call.  

e Gen. 1. 16.  God two great Lights created, the great'st Light  
To rule the day, the less to rule the night:  
Hence 
f D●cretalium l. 1. de Majoritate & obedientia Tit. 33. c. Solitae.  Innocent the third, writeth, the greater  
Light is the Pope, the less the Emperor;  
And then concludes most learnedly from hence,  
That there's as great and vast a difference  
Between the Pope and Emperor, as is  
'twixt Sun and Moon: which his 
g Glossa Ibidem.  Glosser in this  
Sort manifests; That as the Sun's greatness  
And magnitude exceeds the Moons, no less  
Than forty seven [nay fifty six] times; so,  
The Pope in greatness, might, power, doth outgo  
Him, no less than forty seven times; and as  
The moon no lustre, nor light in it has  
But what the Sun derives to it: so Kings  
And Emperor's power, lustre from Pope's springs;  
Whereas in truth, the Pope's authority,  
And greatness was 
h Matthew Westm. An. 609. p. 209. Jean C●●spin Lesta●, d● L●●glise. p. 1ST. 184. Platina, Balaeus, and others in the life of Boniface the 3.  derived from them only.  
But sith the Sun, not Pope, was this great light  
Here meant, I doubt the Gloss is false, not right.  
Christ said that 
i John 1. 42.  Peter should be called Cephas;  
That is, an head saith 
k Sermo in Fest Greg. Papae, & senno. ●. in festo S. Petri.  Innocent, whereas  
Christ there interprets it to be, a Stone  
Whence he infers, that none but Popes alone  
Are heads of Christ's Church and Lords Paramount  
To Kings, and may them censure, kill, dismount.  
This Gloss was made but by an Innocent,  
Who understood not what this Cephas meant,  
Nor what's the duty of an head, to 
l Ephes. 4. 15. 16. c. 5. 22. 23. 24. 29.  guide  
Not kill the members, or them rule with pride.  
Christ said to Peter, 
m Mat. 26. 52.  Put thou up thy sword  
Into the seabbard; from which very word  
Pope 
n De Major. & Obed. unam Sanctam, etc.  Boniface the eight most learnedly  
Resolves, the temporal sword doth rightly  
Belong to Popes; and that the Temporal  
Sword subject is to the hierarchical.  
But since Christ said, put up, not use this sword,  
This Text no such conclusion will afford.  
God said to Jeremy the Prophet, See  
I 
o Jer. 1. 10.  over Nations, Kingdoms have set thee  
To root out, pull down and destroy [namely  
By threatening judgements for their sins only:]  
Therefore say 
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 Kingdoms, Crowns  
All subject to him, and within the bounds  
Of his Grand Empire; and he may at will  
Destroy all Kingdoms, Kings dethrone, judge, kill.  
This, not to Peter spoke, but Jeremy  
Makes little for the Pope's Supremacy:  
And if 
q De Consid. ad Eugenium. l. 2. c. 6. Rusticani magis sudoris schemate quodam labor spiritualis, expressus est, etc.  S. Bernard rightly gloss the place,  
Confounds, not proves the Popes, state, power and grace.  
It's writ of Christ, 
r Psal. 91. 13  that he should tread upon  
The Lion, Adder, yea the young Lion  
And eke the Dragon trample under feet:  

s Jean▪ Crespin, L'estat. de L'esglis. p. 357 Balaeus & Platina in Alexandro. 3. Grimstons' imperial History. in Fred. 1.  Pope Alexander the third, thought it meet  
And lawful for him, from this text, his foot  
On Frederick the first his throat to put,  
And trample on him, uttering this clause,  
Whiles he 〈◊〉 on him with his Papal Paws.  
The 
t Rev. 12. 4. to the end. 1. Pet. 5. 8.  Devil and his power is meant only  
By Adder, Lion, Dragon, certainly  
In this Text, not the Emperor, therefore  
This Pope mis-glost, abused it heretofore.  

v 1 Cor. 9 4.  Have we not power to eat and drink? saith Paul:  
Popes hence have right to all things temporal,  
And may dispose of King's Crowns, as some write,  
Then all men sure may claim the selfsame right  
Sith they have power to eat and drink; but yet  
Not Kings, Crowns, Kingdoms, but their drink and meat.  
Store of such learned glosses every where  
In Pope's 
x Extran. De Major & Obedientia. In Concil. Lateran. sub. L●o. 10. p. 671. Anton. Sum. part. 3 Tit. 22. c. 5. Pope Innocentius the 3. his works. In Pope's Epistles in Aventine. & in Papists who defend the Pope's supremacy.  decrees, Epistles, works appear;  
Which I omit, since these do well descry  
That Popes all else excel, in glossery,  
And can from any text, high Treason draw.  
Good cause then they alone should gloze God's Law   

On the Pope's Supremacy, and Sovereignty Over Kings, Emperors, and Kingdoms.  
THe Emperors, 
y See Platina, Crespin. Balaeus & Volateran de vitis Pontificum Romanorum Eutorpius: Grimstons' Imperial History, Morney his Mystery of Iniquity, Abbess Uspergensis Volateranus, the Century writers, Carolus, Moluiaeus, with others.  nine hundred years, and more  
Rome's Popes confirmed, chose, judged, ruled 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 Rome's Popes now of late  
Themselves, 'bove 
z See Aventic. Annal. Boyorum.  Emperors, Kings elevate,  
And them elect, confirm, crown, judge, depose,  
Kill, excommunicate, their Crowns dispose,  
Their Kingdoms interdict, absolve, untie  
Their subjects from their Oaths, faith, loyalty,  
And stir them up to fight, revolt, rebel  
Against their lawful Princes, them to quell,  
Exempt all Clergy men's goods, persons, lands  
From public taxes, and Lay-Judges hands?  

a Mat. 17. 24 26 27  Christ, Peter, tribute did to Caesar pay,  
And charged all to 
b Mat. 22. 21  give Caesar always  
The things that are Caesar's; yea blessed Paul  
Writing unto the Romans, saith, 
c Rom. 13. 1. to 9  Let all,  
Or every Soul be subject to obey,  
The higher powers, and to them tribute pay,  
Not out of fear but conscience, since they be  
Ordained of God. The like precept read we  
Saint Peter gives to all; 
d 1 Pet. 2. 13. 14. 15.  Yourselves submit  
To the King, as supreme, why so? for it  
Is the will of God, and for the Lords sake  
You must this do; Here Popes Peter forsake,  
And quite abandon: his Divinity  
They now at Rome condemn for 
e See Balaeus & Benno in vita Greg. 7. with Abbess Uspergensis, & Grimston in the life of Frederick Barberossa and Henry the third.  Heresy.  
The Jewish high-Priests to their Kings of old  
Did still submit, and were 
* 1 King. 2. 26. 27.  judged, ruled, controlled  
By them; nay 
f Mat. 26. & 27.  Christ himself, 
g Act. c. 25. & 26. & 27. & 28. 2 Tim. 4. 16. 17.  Paul, Peter, all  
Th' Apostles unto 
h See Doctor Crakenthorpe of the Pope's Temporal Monarchy.  Caesar's tribunal  
Appealed, submitted; if Pope's Vicars be  
To Christ, or Peter's Successors, their See,  
Goods, persons, Lands, they must to Emperors  
And King's subject, as did their Ancestors;  
They must no longer them judge, kill, depose,  
Accurse, command, nor of their Crowns dispose;  
Else they will prove the Devil's Vicars, who  
All earthly Kingdoms claimed, [as Pope's now do  
In sundry 
h See Doctor Crakenthorpe of the Pope's Temporal Monarchy.  Printed books] and said 
i Mat. 7. 8. 9 Luk. 4 5. 6.  all these  
Are mine to give unto whom I shall please;  
But neither Devil, Pope have right to one  
King's Crown or Kingdom, but 
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 claim to any, certainly  
They from the Devil must their right derive,  
And such bad Title, doubtless will not thrive;  
Which if they look not well unto, I fear  
The Devil will at last them to hell bear  
For their encroachments on his royalties.  
Pope's than forbear this claim, if ye be wise;  
Christ, Peter did no 
l Joh. 18. 36.  earthly Crowns possess,  
Therefore Pope's claims to them are vain, groundless.   

On Popish images.  
PApists in Lent (a time of most devotion)  
Their Images 
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 practice certainly  
Is an undoubted sign that Images  
And pictures placed, used in Rome Churches  
Do hinder men's 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 used to pray, bow, kneel, or worshipped  
Them as Rome's Creatures of late have learned  
To do; who Pagan like stocks 
n Cassandris 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, etc.  deisie,  
And after them when lost like Pagan's cry,  
As some of late have done in Spain; 'twere well  
Therefore if Images were damned to Hell,  
Wherewith Rome's flock as gross Idolatry  
Commits, as Pagans with theirs anciently.   

On Rome's Doctrine and Practice of Equivocation.  
ALL Rome for a false Church should damn, fly, hate,  
Because she teacheth to 
o See Mos●● of Equivocation.  equivocate;  
The worst of all 
p 〈…〉.  Lies, cheats, that is; no truth  
Can be in Rome, who this defends, pursueth.  
How can men pin their faith on Rome's Church sleeve,  
Whose doubling faith, words, oaths none can believe.  
They may more faith, truth find in Devils, then  
In most of Rome's Popes, Jesuits, Clergymen;  
Whose strange Equivocations, Lies, 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 Son.  

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 God's Kingdom consists  
Chiefly in these two, justice and Mercy:  
That God this last hath resigned to Mary  
As his Kingdom's best half; whence all who by  
God's Justice grieved are, may appeal and fly,  
From God to her, as men here commonly  
From Courts of Law, appeal to Chancery:  
Who by her Mercy, will them aid, relieve  
Against God's Justice when ere it them grieve.  
So that if God in justice men condemn  
Her Mercy, maugre God, will absolve them,  
And free from condemnation; if this be  
True, God's but half a God; no God but she:  
God hath nought left but Justice, which damns all;  
Not one for Justice, all for Mercy call:  
Mary hath all God's Mercy; is all grace  
Nay Mercies 
r Fons Misericordiae, mater Misericordiae, etc. So is Mary styled in most Offices, Primers, Hours and Popish Masse-bookes: as if all God's mercy were derived from her.  Fountain: all than will embrace  
Her for their only Goddess; all will fly,  
Sue, pray to her, not one to God will cry;  
Nor yet to Christ, who being just as well  
As merciful, doth oft delay, repel  
Poor sinners suits (writes 
s De excellentia. B. Virgins.  Anselm,) when Mary  
Composed of nought but mercy, clemency,  
Hears and grants all men's suits without delay,  
As soon as they unto her seek or pray.  
So as all those who their suits would obtain  
With speed, must unto her resort, complain.  
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'er demand of God one thing they want  
For Christ his Intercession, but seek all  
From her, whom they their 
t Eia ●rgo ADVOCATA NOSTRA. Officium. B. Mariae secundum Usum Sarum; & in all other Offices Ancient and Modern.  ADUGCATE oft  
If these write truth, the Virgin hath undone  
Un-Godded both the Father and Son:  
Engrossed their Mercy, Office, Di●ty,  
And made herself Rome's only god: Truly  
Then well might Bonaventure, in his Psalter  
Our Lord unto our Lady 
v See Bishop Ushers Answer to the Jesuits challenge, p. 490. 491.  change and alter  
Throughout the Psalms: and the 
x Psa. 110. 1  Lord said to my  
Lord, sit thou at my right hand until I  
Thine enemies make thy footstool; translate;  
The Lord said to our 
y Psal. 71. 1. 2. 3.  Lady, sit thou at  
My right hand, until I thine enemies  
Thy footstool make: And in like sort disguise,  

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 righteousness  
Deliver me, for thou art my fortress:  
With sundry such like: This gross Blasphemy  
Which Rome's Popes Church approve, use, justify,  
To Gods and Christ's dishonour, should now make  
All them quite to abandon and forsake.   

On Rome's Novelties, notwithstanding her pretence of Antiquity.  
Room is still vaunting of Antiquity,  
Though all, or most in her be Novelty.  
Her Popes, Archprelates, Prelates, Cardinals,  
Arch-Deacons, prebend's, Deans, officials,  
Subdeacons', Readers, Clerks, Acolythists,  
Abbots, Abbesses, Priors, Massing-Priests,  
Monkey, Friars, Nuns of all sorts, Anchorites,  
Confessors, legates, Pard'ners, Jesuits,  
Chancellors, Vicars, Proctors, Commissaries,  
Dataries, Chaplains, are all 
z See Wicklisse. Dialog. l. 4. c. 15. 26. 33. to 39  Novelties  
Not found in Scripture, men's late forgery.  
Now since Rome these her 
a See Bellarmin de Ecclesia l. 3. c. 2. Marsilius Patau. Defence. Pacis. part. 2. c. 2.  Church calls, deems only,  
Her Church is but a Novelty built on  
men's fancies, not on 
b Ephes. 2. 20. Mat. 16. 18. 1 Pet. 2. 5. 6. 7.  Christ the Corne● stone:  
Her blotting out the second Commandment,  
And doubling of the tenth, to give content.  
Her monstrous Transubstantiation,  
Mass, Ladies Psalters, half Communion;  
Her drinking of Christ's blood within the bread  
She eats, and that 〈◊〉 in the veins not shed;  
Making, adoring gods, Saints Images,  
〈…〉 Crosses, Pixes, Crucifixes▪  
Prayers to God in unknown Tongues: to Saints  
Departed, who cannot hear their complaints;  
Auricular confession, exempting  
Delinquent clerks from justice of their King;  
Election for men's foreseen works; freewill,  
Falling from Grace, new Miracles wrought still;  
Her marks of a true Church, the Priest's intent  
Essential to make a true Sacrament,  
Adoring of the host conditionally,  
If it in truth be turned to Christ's body;  
Saints seeing Prayers in the Looking-glass  
O'th' Trinity, to which men's prayers still pass;  
Her worshipping of all things with Latry  
(As Cross, spear, Nails, Thorns) which touched Christ's body;  
Her Pictures of our Lady on a throne  
Crowned Queen of Heaven, with Christ a little one  
Held in her Arms: Her praying unto her,  

c Jure matris impera tuo delectis●imo filio Domino nostro Jesu Christo. Corona B. Mariae Virgins, 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 Son, show thyself a Mother;  

d See Tho. Beacon's Relics of Rome.  Relics of her milk, hair, combs, Gowns, smocks (all  
Still fresh, sweet) sins in nature venial;  
Prayer to Angels, Limbus, Purgatory,  
Pope's Indulgences, Pardons sold for money,  
For any sin; five new coined Sacraments,  
Her public stews allowed to raise Pope's rents,  
Her Merits, works of supererogation;  
Doubt, no certain assurance of Salvation;  
Popes right to both swords, their supremacy  
Over all Persons, Clergy, Laity:  
Their excommunicating, deposing,  
judging, nay kill Kings, interdicting  
Whole Kingdoms; absolving from loyalty  
And solemn oaths of that fidelity  
Which subjects make unto their kings; arming,  
Exciting subjects 'gainst their lawful King;  
Processions, Pilgrimages, reservations  
Of Hosts in Pixes, with their elevations,  
And Adorations: Lay men not to read  
God's Word: that it must be interpreted,  
Confirmed by Popes: that Rome's Popes may dispense  
Against God's word; control the text, and sense;  
That Popes are above Counsels general,  
And must confirm, nay overrule, and call  
Them of due right: that Counsels cannot err,  
Nor Popes in Peter's chair, where they sit ne'er:  
Saints canonising; Rome's rich Treasaury  
Of Merit, whereof Popes must keep the key;  
Cases reserved to his Sanctity,  
Bulls, Masses to free Souls from Purgatory,  
Justification not by faith alone  
But works, more Mediators besides one;  
That Mary is the Church's Advocate,  
Damning Priests marriage, vowing Celibate,  
Saints Legends, Holidays, strict abstinence  
From meats at set days out of conscience;  
Bowing at Altars, shaving Priests, Nuns Crowns,  
Great difference in habits, Cowls, Frocks, Gowns,  
Beads, Pater Nosters, Aves, said by score,  
Yea Ave Mary Bells, not known afore  
Time; Holywater, Holy-bred, Candles  
Burning at Noonday; 
e See Tho. Beacon of Exorcisms and Conjurations. vol. 3. f. 101. to 133.  Christening, hallowing Bells,  
Palms, Churches, Churchyards, Altars, Chalices,  
Salt, spital, Chrism, Swords, Pals, Ro●bets, Abbees,  
Copes, Altar-Cloathes; Organs, strange Ducks, Bowings,  
Nods, Gestures, Ceremonies, and Cross;  
Chanting of Masses, praying toward the East,  
Choosing of some Saints more than all the rest  
For certain Kingdoms, Countries, diseases;  
Cities, Professions like the Pagans; these  
With sundry other things, are Novelties,  
Not found in Scripture, but men's Forgeries▪  
Cease then thy Brags Rome, thy Religion's new,  
Vain, false; ours only is old, saving, true.   

On, and against Rome's half Communion, and Sacrilegious depriving the people of the Sacramental Cup.  
TEll me lewd Rome, with what sense, reason, grace  
Canst thou fly in our blessed Saviour's face?  
And cross his precept, 
f Mat. 26. 27.  Drink ye ALL of this;  
As if it were superfluous, or amiss?  
Yea, bid a Nonobstante unto it,  
To Christ, Apostles, Fathers, as unfit  
Here to be followed, in a full 
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, etc. per vestras re verendissimas paternitates provideri salubriter Ecclesiae Dei. etc. 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: etc. Sessio. 13. Surius. Tom 3. p. 821. 822.  Council,  
And curse damn all those to the pit of Hell  
Who dare tread in their Footsteps, or say, Lay  
Men ought to drink Christ's Cup, and him obey  
Herein; styling receiving in both kind,  
A perverse custom, error, as we find  
In the Council of Constan insolent,  
Blasphemous Act, against Christ's Sacrament.  
Had Rome not lost her wits, sense, grace, all shame,  
She would not thus Christ's Laws annul, Acts blame  
And those as 
h P●rtinaciter asserentes oppositum praemissorum, tanquam haeretici arcendi, per Dioce sanos locorum, aut inquisitores haereticae pravitaris Concil. Constant. Ibid.  Heretics damn, & pursue,  
Who hold the Cup to be to Laymen due.  
To salve this sore: Rome first saith, she being  
Christ's Spouse, hath power, right to decree this thing.  
This I deny: No wives have power, right to.  
Annul, 
Object. 1.  or change those acts their husbands do.  
The Laws of God and Men, bid 
i Eph. 5. 22. 23. 24. Col. 3. 18. 1 Tim. 2. 11. 12. ● Pe●. 3. 1.  wives obey  
Their husband's Mandates, 
Answ. 1.  not them cross, gainsay;  
She is no true spouse, but whore, who dares rend,  
Divide or change her Husband's Testament.  
He is no good child, servant, or subject,  
But Rebel, Traitor, who dares change, dissect  
His Fathers, Masters, Prince's Testament,  
Or their Edicts oppose, control or rend:  
Rome is no true Spouse, servant, child, subject  
Of Christ then, as she boasts, who dares neglect,  
Change, disannul his will and Testament,  
And thus divide his blessed Sacrament,  
Against his precept: Nor can she of right  
It do. For what Authority, Law, might  
Hath any wife, child, Servant or subject  
(Commanded to 
k Ephes. 5. 22. 23. 24. c. 6. 1. 2. Col 3. 20. to 26. 1 Tim. 6. 1. 2. Rome 13. 1. to 7. 1 Pet. 2. 13 14 18. c. 3. 1 Tit. 3. 1.  obey, nor cross, correct,  
Their Husbands, Parents, Masters, Princes will,  
And their Acts, Edicts, Pleasures to fulfil)  
To alter, nullify, halve, disobey  
Their Testaments, Acts, Edicts, or to stray  
From, run cross to them? Rome's Church cannot be  
More than Christ's Spouse, child, servant, subject; she  
Then being no more, if this, cannot cancel  
Christ's ordinances, nor his Law's repeal,  
Much less deprave, pervert his Testament,  
His Cup restrain, divide his Sacrament.  
Christ threatens 
l Deut. 4. 2. Josh. 1. 7. Pro. 30. 6. Rev. 22. 18. 19  death to those who dare detract  
Aught from his Word, much more from his last act,  
The Sacrament, by his death ratifi'de,  
And 
m 1 Cor. 1●. 25. 26. Luc. 22. 19  do this as oft as ye drink: Beside,  
Christ doth forbid to 
n Exod▪ 20. 15. Mat. 19 18. Rom. 2. 21. c. 13. 9 Ephes. 4. 28.  stea●e or take away  
What is another's right: None can gainsay  
Christ's Cup and blood to be the People's right  
As well as Priests; since Christ in the same night  
He did ordain the Sacrament; bids 
o Mat. 26. 27 1 Cor. 10. 4. 16. 17.  All  
To drink of his blessed Cup in General;  
And 
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 than Laymen by  
Christ's own gift, Charter, as great property  
And right have to Christ's Cup, as Rome's Clergy  
Or any Pope or Prelate; certainly  
It cannot but be Sacrilege and theft  
Them to deprive of what Christ to them left;  
And that at his death, by his Testament,  
To which the Church must yield, not disassent.  
Christ's own Apostles here had no right, power  
To change his Acts, Laws; Hence our Saviour  
Tells them 
q Joh. 14. 15. 21. 23. 24.  If ye love me, my Commandments  
Keep: adding, For he who loves me, assents  
To, and keeps my Commandments. Rome's Church then  
Who keeps not Christ's Commandments, and doth when  
She please, annul, control his Acts and will,  
Loves not Christ, but rebels against him still.  
All the Apostles, and S. Peter say  

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 forbear.  
The Sacred Cup, Blood in the Sacrament  
Is the 
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.  seal of Christ Covenant, Testament:  
Whence Christ not of the Bread, but Cup saith, This  
Cup the New Testament in my Blood is:  
Now Christ's Covenant, will, as 
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 cancelled, and stand fast for ever;  
Therefore none can the Cups seal from them sooner,  
Containing Christ's blood of the Covenant;  
Which will be void, if it this great seal want.  
When Christ gave his Apostles their Charter  
And grand Commission, he expressly there  
Thus bounds their power, saying 
v Mat. 28. 19 20.  Go ye and Preach  
The Gospel to all Nations, and them teach  
ALL THINGS FOR TO OBSERVE WHATSOEVER I  
HAVE YOU COMMANDED: adding, and lo, I  
Am with you always unto the world's end.  
Sith Christ then did his own 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 Rome's Popes, Church have now more power, might, right  
Than Peter, the Apostles had to change,  
Repeal Christ's will, Acts, Edicts, seems most strange  
To me, and she must show me some express  
Commission from Christ, which doth theirs suppress,  
And give Pope's power to rob the Laity  
Quite of Christ's Chalice, given formerly  
Unto them by his will, and that Popes be  
Exempt from Christ's Injunctions now, though He  
Be always present in his Church as King  
And Supreme Lord, directing every thing;  
Or else I must deny that Popes justly  
May take Christ's Cup thus from the Laity.  
When Paul th' abuses in the Sacrament  
At Corinth would reform, he that Church sent  

x 1 Cor. 11. 17. to 30.  Unto Christ's own prime Institution,  
Blaming them first for its transgression,  
And then informs them very punctually;  
I have received of the Lord that which I  
Also delivered unto you; that the  
Lord Jesus in the selfsame night that he  
Was betrayed taken bread; and so forth: After  
Supper he took the Cup in like manner  
Adding this clause to both; As oft as ye  
Do this, do it in memory of me.  
For as oft as ye eat this bread; AND this  
Cup drink, ye show the Lords death until his  
Coming again: By which words it is plain,  
All must drink Christ's Cup till he come again.  
Since Paul then doth them check for varying  
From Christ's first Institution, enjoining  
All to conform thereto; I hence clearly  
Conclude Rome's Church hath no Authority  
Or right at all from Christ's first form to stray;  
Much less his Cup, Blood, thus to take away  
From Laickes, who must it drink and retain  
By this Texts warrant, till Christ come again.  
The scripture calls the blessed Sacrament  
The Lord's 
y 1 Cor. 10. 21. c. 11. 20.  Supper and Table; with intent  
To signify, that as all constantly  
Do 
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.  drink as well as eat 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 drink  
His wine, as eat his bread, else they might think  
His feast defective, and himself to be  
A niggard, not a bountiful, good, free  
Housekeeper. This was it which makes him cry▪  

a Cant. 5. 1:  Come drink O Friends, yea drink abundantly  
O my beloved: 
b Rev. 22. 17.  Drink ye all of this  
And drink it freely. 
c Mat. 26. 27.  Christ hath prepared his  

d Prov. 9 2. 5. Gen. 14. 28.  Wine as well as Bread, Meat for his feast,  
As Scripture oft recites, that so no guests  
Might depart thirsty. This his bounteousness  
Rome now controls, and deems it an excess,  
And therefore sends all from his Supper dry  
Except Masspriests, who drink the wine only;  
To Christ's dishonour, his guests discontents,  
Who neither love dry feasts, nor Sacraments.  
When Lords 
e Esth. 1. 7. 8. Dan. 5. 3. 4.  allow wine for all guests to drink,  
All will those lewd, presumptuous Servants think  
Who dare eclipse their liberality,  
And send their guests away from Supper dry.  
Thus Rome deals with her Lord Christ's guests: I fear  
She will one day for this affront pay dear. 
Reply.   
If any urge, That 
f Mat. 19 7. 8.  Moses anciently  
In cases of Divorce did really  
Dispense with Gods own Law; Therefore Popes may  
The Sacred Cup from Laymen take away.  
I rejoin; 
rejoinder.  Moses did not this thing by  
His own mere power and Authority,  
But by express 
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 gross mistake  
And absurd argument: Moses, say they,  
By God's Command, did let men put away  
Their wives in certain cases, contrary  
To the first law of Marriage; formerly  
Enacted: therefore Popes without command  
From Christ, by their own might may countermand  
Christ's Institutions; and quite take away  
His Cup from people who are merely Lay.  
A gross inconsequent. But if that I  
Grant, Moses by his own (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 men's free choice, and practised only  
By few,) is just the same, with Pope's taking  
The Cup by force from all Laymen: which thing  
Sith they can no ways prove, they must confess  
Their wicked error, theft, and it redress.  
But Rome's Popes here object, this precept was  
Given to Priests alone, 
Object. 2.  who in the Mass  
Still drink the Cup; not unto Laymen. I  
To this evasion shall first thus reply: 
Answer. 1.   
That if, Drink ye ALL of it, were spoke to  
Th' Apostles only as Priests, not Lay; so  
Likewise must, Take, eat, this is my body;  
Be spoken to, and meant of Priests only,  
Since both were spoke to the same men, at the  
Same time, and this word, All, we clearly see  
Omitted in the Breads delivery,  
And expressed in this of the Cup only,  
Will this enforce; which if true, than you may  
As well the Bread as Cup now take away  
From all Laymen; and so deprive them quite  
Of the Lord's Supper, Bread, Wine, Priests sole right.  
Laymen have right to both kinds, else to nether;  
Rome must then keep back or give both together.  
But was it spoke to Priests only? why then  
Doth Rome deny, (as well as to Laymen)  
The Cup to 
h Concil. Trident, Sessio. 21. c. 1. 2. Suriu●. Tom. 4. p. 957.  Priests who do not consecrate,  
And by Trents Acts, leave them in laymen's state?  
Christ only hallowed 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 than Christ  
Said to them; 
i Mat. 26. 27.  Drink ye all of this; and they  

k Mar. 14 23.  All drank thereof, as in Mark read you may.  
It's then against Christ's precept, practice, to  
Deny the Cup to such Priests, as you do;  
Or unto any who communicate,  
Since Christ words to all such alike relate.  
But how knows Rome, that at this Sacrament  
When first ordained, none but Priests were present?  
The Twelve were present; but than they only  
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 Christ's body, Church, which they  
There represented; else no Priests nor Lay  
Men any ground had to receive the bread  
Or wine at all, ●●th Christ's words related  
Only to the Apostles then present,  
To whom he spoke and gave the Sacrament.  
Since therefore they first received bread and wine  
In this sense only, as all grant, define:  
Then all Lay men have as good Title right  
Unto the Cup, as any Jesuit,  
Pope, Priest, or Prelate. Nor can Rome, say they,  
Receive them as they were Priests, but as Lay.  
For Rome resolved hath in 
l Sessio. 22. Can. 2. De Sacrificio Missae Surius. Tom. 4. p. 962.  Trents' Council  
That the Apostles were not made Priests till  
After the consecration, and the bread  
No sacred Cup to them delivered;  
And that by virtue of these words; Do this  
In remembrance of me; which they say is,  
The ground, and form of her new Sacrament  
Of Orders, Priesthood. Then by Rome's assent  
Not being Priests till these words uttered,  
They were Laymen whom they first received.  
The Bread, Wine; since Paul adds, Christ said, 
m 1 Cor. 11. 25.  This do  
In my remembrance, after the Cup too.  
Which clause if it makes Masspriests all shall be  
Created such Priests, who receive; which she  
Cannot gain say, since all men equally  
Must take the bread and wine in memory  
Of Christ, and DO THIS, in as ample wise  
As any Masspriests: whence this will arise,  
That all receivers are 
n Rev. 1. 6. 1 Pet. 2. 5.  Priests; and therefore  
None must be kept from the cup any more.  
Add, Paul C●rists words applieth equally  
To all Receivers, Priests or Laity;  
And makes the Cup as common unto all  
As is the bread. Hence he is general  
Of the faithful Jew's writes 
o 1 Cor. 10. 2. 3. 4.  that they did eat  
ALL (as we do) the same spiritual meat,  
And did ALL DRINK, the SAME spiritual drink;  
For they drank of the Rock Christ: If you think  
This proof not full enough, he writes to all  
The 
k 1 Cor. 1. 1. 2.  Church of Corinth, Saints in general,  

l 1 Cor. 10. 21.  Ye cannot drink the Cup of the Lord, and  
The Cup of Divils', which can never stand  
Together) ye cannot partakers be  
Of the Lord's Table, and partake of the  
Table of Devils: In which notable  
Text the Cup is twice 
m 1 Cor. 10. 16. 21.  placed before the Table  
And sacred bread; and eke appropriated  
To all the faithful, as well as the bread.  
He adds, 
n 1 Cor. 11. 26. 27. 28. 29.  for as oft as ye this bread eat  
And drink this Cup, ye the Lord's death repeat  
And show forth till be come: wherefore (O think  
Of this) who ere shall eat this bread and DRINK  
THIS CUP of the Lord but unworthily  
Shall be guilty of the blood and body  
Of Christ. But let a man well examine  
Himself, and so eat of that bread divine  
AND DRINK of that Cup: for he that eateth  
AND DRINKS unworthily, eats, AND DRINKETH  
Damnation to himself. Christ by S. Paul  
Declares the Cup as common unto all  
As is the bread. That Laymen must it drink  
As well as Priests, whence he the bread doth link  
Five times together with the Cup. Cup, Bread  
Eat, Drink are still conjoined not severed:  
All must them both receive, or both forbear,  
What 
o Mat. 196.  Christ conjoins, none must asunder tear.  
All Lay men must eat, drink, as well as Priests,  
Else they prove Rebleses and mere Antichrists;  
Yea, bar themselves both from the life of grace  
And glory too; witness that noted place  
In John. 
p Joh. 6. 53. 54. 55. 56.  Except ye eat the flesh, AND DRINK  
The blood of the Son of Man, (which Priests think  
Meant only of the Sacrament, though then  
Not instituted, nor made known to men:)  
You have no life in you. Whoso eateth  
My flesh, AND my blood (by true faith) DRINKETH,  
Hath life eternal, 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 dream, but quite contrary: My flesh is meat (to wit bread) indeed. and my blood is drink (to wit wine) indeed: therefore if there be any transubstantiation here employed, it must be of Christ's body and blood into bread and wine indeed: not of bread and wine into Christ's body and blood.  meat indeed, and my blood drink indeed;  
(Which cross conversion stands Rome in no steed  
But damns that Transubstantiation  
Which she endeavours to erect hereon:)  
He that eateth my flesh, AND DRINKETH my  
Blood, dwells in me, and I in him, (only  
Spiritually, not corporally.) Here  
Christ's flesh and blood; eating, drinking, appear  
Four several times combined: and drinking  
Christ's blood is thrice made a most needful thing  
To gain eternal life: Nor can Rome cry,  
That this was spoken unto Priests only;  
For 'twas spoke to the people, as is clear  
By express words, and Christ's whole discourse here.  
Besides, it differs 
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 divers thing;  
And make both equally needful. Therefore  
Rome to Laymen the Cup must now restore;  
Else she will rob them of life eternal,  
Of Christ's blood, 
Object. 3.  and to Hell fire damn them all.  
To shun this Rock, Rome saith, 
r Concil. Constantiense. Sessio. 13. Surius. Tom. 3. p. 821. Concil. Trident. Sessio. 21. cap. 3.  that Laymen Drink  
Christ's blood in eating the dry Host: I think  
None but mere sots devoid of reason, sense,  
Will be deluded with this gross nonsense.  
Is any man so simple once to think  
That he Wine, Cider, Beer, doth truly drink  
In eating dry Grapes, 
Answ.  Apples, Barley, Meat;  
Or that he drinks swine's blood when he doth eat  
Black puddings; and so needs not for drink call  
Because he drinks Wine, Cider, Beer in all  
Reasons, Bread, Apples, meats he eats? Truly  
I ne'er yet heard, nor read in History  
Of any so besotted as to think,  
That in bare eating, he did truly drink  
Wine, Bear, included in dry bread only,  
And eat, drink, both in one, for company.  
Should Priests tell Children, fools, (than how much more  
Wisemen) when they eat bread, dry meats good store  
And then call for wine, bear, that they need none  
Because they truly drink Wine, Beer alone,  
In eating bread or dry meats; they would cry  
Forthwith, they did but them mock, cheat, belie,  
And give no credit to their words at all  
But them mere Liars and impostors call.  
Should Priests in this sort only drink at Table  
They would this shift damn as a senseless Fable;  
Why are lay Papists then such blocks to think  
Their Priests speak truth, in saying that they drink  
Christ's Cup, blood truly, 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 Mass,  
That they drink wine in eating of their bread,  
Neither by either would be credited:  
How then can they believe they drink truly  
Christ's Cup, Blood, when they eat the bread only?  
All know that eating is not drinking; they  
In 
s See (z) before. Job 1. 18. Mat 11. 18. 19 Luk. 10. 7.  Scripture, Authors, speech, use are always  
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, fool knows the contrary,  
And may here justly say they err and lie.  
Are they the same? why then did Christ say, 
t Mat. 26. 26. 27. Joh. 6. 52. to 59 1 Cor. 11. 25. to 3●.  Eat  
And drink? yea, both of them so oft repeat,  
As different things? why do Priests both eat, drink  
And as to them eating no drinking think?  
If Laymen drink in eating, not Priests, than  
They can do more than Popes, Priests, Clergymen:  
If Priests in eating drink as well as they,  
The Cup must then from Priests be taken away,  
Lest they drink twice for once; nay eat twice too  
In drinking; wherein 
v See (●) before.  Rome holds her Priests do  
Eat Christ's body, conjoined unseprably  
Unto his blood; and by concomitancy  
Is eat in drinking. But if neither drink  
In truth in eating bread, why doth Rome think  
She doth it, against Scripture, reason, sense,  
Christ's express verdict, and experience?  
Men always chew the things they eat; and they  
Hard, solid, dense (not liquid) things always,  
(The Objects of eating) are said to eat;  
They swallow when they drink; not chew; not meat,  
Bread, solid things, but liquors, drinks only,  
The objects which men still drink properly.  
Men take what they eat with hand, knife, spoon: sup,  
Quaff what they drink out of some, pot, glass, Cup.  
It is a contradiction then to think,  
Say, he that eats the bread, doth truly drink  
The Cup thereby. O Papists now espy,  
Renounce Rome's monstrous Nonsense, Foolery.  
Christ bids all eat and drink still distinctly,  
Not both in one; and that successively:  

x Mat. 26. 26 27. 28. 1 Cor. 11. 24. 25. etc.  First eat the bread, next drink the Cup, that he  
At first ordained, and them gave, thus the  
Apostles still took them successively  
In former times; but those who drink only  
In eating of the bread, do both together  
In one act, moment, and do not them sever.  
Christ bids men 
y Matth. 29. 27.  drink; not eat his blood; but they  
Who take it in the Host, it eat always,  
Not drink at all; as men do only eat  
Blood in black puddings, fowls, or strangled meat,  
Wherein blood is contained: Nay he bids all  
Here not drink of his blood in general, 
z Mat. 26. 27. 18. 1 Cor. 10. 16. 21. c. 11. 25 to 30.   
But specially to drink it in the Cup  
And wine. Now those who only drink it up  
Within the bread; and neither Cup, wine take,  
Transgress Christ's precept, and his form forsake;  
The Bread is not the Cup, wine: Christ's body  
Is not his blood; these differ really  
One from another; then those who only  
The Body, Bread eat, cannot possibly  
Be said to drink the Cup, 
Object. 4.  Wine, blood thereby.  
This to evade, Rome's 
a See (r) before.  Doctors will reply,  
That Christ's body under the form of bread  
Contains his blood, and is accompanied  
Still with it; Therefore those who eat the one  
Do drink the other in it, not alone.  
But Christ himself thought not so, 
Answ. 1.  when he the  
Lords Supper first ordained, sith that he  
Commanded all to 
b Mat. 26. 26. 27. 1 Cor. 11. 23. to 30.  eat his body in  
The bread alone, his blood to drink within  
The Cup and wine only, not in the bread,  
Which he from Cup and wine distinguished.  
Those then who eat the body, bread only,  
Can not the Cup, Wine, Blood thus drink thereby  
As Christ enjoins them: Nay, the Sacrament  
Ordained by Christ to this end and intent  
His 
c 1 Cor. 11. 25. 26. Mat. 26. 27. 28.  bloodshedding and death to signify,  
Is quite subverted by this Novelty:  
For blood within Christ's Body and the Bread,  
Unshed, cannot Christ's Passion and Bloodshed  
In any lively manner represent;  
And so cannot be a true Sacrament  
Of Christ's death, bloodshed: who saith expressly  

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 sins; of which there's 
e Heb. 9 22.  no remission  
Without the shedding of Christ's blood; 
f Rev. 1. 5. Heb. 9 14. 1 John 1. 7.  wherein,  
Whereby we are washed, cleansed from all sin.  
You must then in the Sacrament, drink up  
Christ's blood not in his body, veins, but Cup,  
As shed and severed from his body on  
The Cross; else you his blood's effusion,  
And sins remission cannot represent,  
By an unbloody Host or Sacrament:  
Which can no comfort to men's souls convey  
Since it Christ's bloodshed, death doth not display.  
Add, that Christ's body in the sacred bread  
Is eaten, not as living, but as 
g Luk. 22. 19 20. 1 Cor. 11. 24. 25. 26. Mat. 26. 26. Mat. 14. 24.  dead,  
Nailed, broken on the Cross; quite void of blood,  
All shed out of his body for our good;  
As three Evangelists, Saint Paul, and he  
Expressly witness. His blood can't then be  
Drink, taken in his body, which is dead,  
And out of which his blood is wholly shed?  
Besides, admit his blood enclosed to lie▪  
Within the Host, and Veins of his body;  
Yet since none drink, but eat the Host always,  
And eating is not drinking; none can say  
That those who only eat the Host, body,  
Do drink 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 Christ's true Body, Blood combined  
Are in each Host received in their kind,  
And proper substance: A gross forgery:  
For grant Christ's blood be there substantially,  
(Which I deny) it is still there as shed  
Within the Cup, Wine only, not the Bread.  
This Christ himself resolves. It's then most clear  
That those who eat the bread only don't there  
In Christ's blood eat, or drink in any kind;  
But grant they do it: did Christ himself mind,  
Know, understand this Crotchet when as he  
Ordained 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 himself ordained, and so should know  
Far better then; than Rome, you can do now;  
Unless you make Christ ignorant, and so  
No God at all. But if he knew it tho,  
That those who eat the bread do really  
Therein his blood drink, and receive; than why  
Did he ordain the Cup, and command 
r Mat. 26. 27. 28.  ALL  
To drink of it, in such a special  
Strict manner? which had been superfluous,  
Had all within the bread his blood drunk thus.  
Sith than Christ did ordain the Sacrament  
In both kinds, and gave express Commandment  
That all should drink his sacred blood, as shed,  
Within the Cup, wine only, not the bread,  
I may conclude, (sith Christ did nought in vain)  
That the dry Host doth not Christ's blood contain;  
And that those who the body, bread only  
Eat, cannot therein drink Christ's blood truly.  
Rome then Christ's Cup to Laymen must restore,  
And with these nonsense lies, them cheat no more.  
To say, 
Object. 5.  the Scripture speaks of 
s Luk. 24. 85 Act. 2. 46. c. 20. 7. See Doctor Featly his Grand Sacrilege, c. 12. p. 148.  breaking bread  
Only, in some Texts, the Cup not named;  
Therefore they did receive the bread only  
Without the Cup: Is an absurdity,  
Since eating, breaking bread doth there imply  
A full repast, with meat, drink, wine, not dry  
Bread only without drink: 
Answ.  hence when we pray  

t Mat. 6. 11.  Give us this day our daily bread; all say,  
Profess we therein pray for wine, drink, and  
All things of which our Bodies in need stand.  
But say these texts be meant of bread only,  
And of the Sacrament, (which I deny:)  
Without the Cup or Wine, yet they imply  
Not as Rome dreams, that eating properly  
Is drinking, and that those who eat the bread  
Do therewith drink Christ's blood in veins, or shed;  
The thing in question; or that Priests only  
Must drink the Cup; but proves the contrary;  
That both Priests, people, must the Cup forbear,  
Because in these Texts no Cup, Wine, appear  
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 justify her theft, are to no end.  
Since Christ, no doubt, did them foresee, as well  
As Rome, 
Answ.  yet none did from the Cup repel;  
Rome then must be more careful, wise, than he,  
Or else disclaim these shifts, 
Incon. 1.  which idle be.  
The danger, lest some drops of it should shed;  
Is common to the crumbs of Sacred bread,  
As well as to the Cup; which Priests shed may  
As soon as Laics, 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  
Christ's blood they drank out of the Sacred Cup.  
Whence Rome hath made Decrees for to redress  
This mischief, in the case of Priest's excess;  
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 sour,  
Is vain, since no wine in one day or hour  
Will putrify, much less Christ's 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 drink, was never thought of, heard  
In former times by any; and you may  
With better colour shave men's beards away  
(As you do 
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, beardless men  
Have no Beards to steal Christ's blood; you must then  
To all these give the Cup and yet deny  
To none but men with beards; on which truly  
Since crumbs of bread may chance to stick, as well  
As drops of wine: 
Incom. 4.  Rome now must them repel  
Alike from both: That some want wine, therefore  
Rome may the Cup take from those who have store;  
Is most absurd: and she may likewise say  
The bread must be from all sorts took away  
That have bread; because some Countries have, eat  
No bread at all, but live on roots, fish, meat.  
But where no wine is, there Priests, Laity,  
Are both alike; none drink, both are still dry.  
That some loath and can taste no wine, 
Incom. 5.  therefore  
Those who can drink it, must not drink it more,  
Is most ridiculous: some love not bread,  
Must none then with the sacred bread be fed?  
If so, than neither Priests nor Laity  
Must henceforth to Christ's Supper once draw nigh.  
The danger of infection some pretend, 
Incom. 6.   
Rome's Transubstantiation doth quite end,  
For if the bread and wine be really  
Christ's body, blood, they cannot certainly  
Receive, nor yet convey infection  
To any; nor read I that any one  
took any sickness (Pox, Plague, Leprosy)  
By drinking Christ's Cup in sincerity  
As he commandeth: Nay, Christ who cures all  
Kinds of diseases, will not let them fall  
On such who thus obey his Sacred will,  
But will preserve them from Contagion still.  
Add, that the bread may be infectious  
Through Priests, Clerks, Bakers, hands, nay poisonous  
As well as the Cup, Wine, blood, for 
z Jean. Crespin & Grimston, in Henry the 7. Platina & Bal●us in Victor. 3.  Henry  
The seventh (Emperor) was poisoned by  
Bernard, and Victor the third in the bread,  
As 
a Mat. Paris, An. 115. p. ●8.  Henry of York, King 
b See Speeds History. p. 587.  John were poisoned  
With the Cup, by Monks and Clergy men:  
Neither of both are Christ's body, blood then,  
But bread and wine for substance: and if you  
This inconvenience further will pursue,  
You must the bread as well as wine remove,  
Since both (through Priests means) may infectious prove. 
Incom. 7.   
Paul saith, he 
c 1 Cor. 11. 27. 29.  that eats, drinks unworthily  
Eats, drinks, damnation to himself thereby;  
If then this greater danger must not drive  
Men from Christ's Supper; nor good men deprive  
Thereof, though certain: this less danger you  
Pretend, but casual, not like to ensue,  
Must not debar the people from drinking  
The Cup: Much less the plea of differing  
The Clergy from the public Laity:  
For since Christ for 
d Rev. 1. 5. 1 Joh. 2. 2. 3. Mat. 26. 27. 28.  both equally did die  
And shed his blood; yea, the 
e 1 Cor. 10. 16. 21. c. 11.  Cup to both give  
Alike; none must them of this right deprive.  
'tis more than devilish pride for to deny  
Laickes the Cup, to raise Priests dignity,  
And to subvert Christ's very Sacrament,  
(Which bread alone cannot well represent)  
Yea hurt men's souls, to Mount Masspriests on high  
And them advance above the Laity.  
To close up all: Rome's 
f Comperimus autem quod quidam sumpta tantummodo corporis sacri portione, a Calais 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 chair determined thus;  
In this same case, long since, (when some only  
Would take the Sacred bread, and then deny  
The sacred Cup to drink, because they were  
Persuaded wine was ill, and did forbear  
It only from this superstition:)  
That Priests such people with great caution,  
Should cause to take both Elements entire,  
Or drive them from both: If you now desire  
His reason, mark it well: Because that one  
And the same very Sacrament alone  
Can no way possibly divided be  
Without GREAT SACRILEGE. In which Decree,  
Rome these particulars, well worthy note,  
May see defined against her 
g Sessio 13. Surius. Tom. 4. p. 821. 822.  Constans vote.  
First, that lay people in the Eucharist  
Must drink the Cup still, as well as the Priest.  
Next, that the Manichees did first invent  
The half Communion, and half Sacrament.  
Because they thought wine in itself to be  
Unlawful. Thirdly, that by this Decree  
men's false persuasion in their conscience  
That wine is simply ill, must not dispense  
With, nor exempt them from the sacred Cup  
But they must drink it here, or else not Sup  
With Christ at all, nor taste his bread and body:  
Whence I against Rome's Church shall plead strongly;  
That if those who thought wine in conscience  
Unlawful, must yet drink it in plain 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 deem Wine lawful, not be kept away  
From the Lord's Cup; but drink it punctually;  
Nay be forced to receive it constantly  
If they refuse it: and by this decree  
Eating to be no drinking, all may see.  
Next that Popes, Prelates, Masspriests, must compel  
All to drink of Christ's Cup, or else repel,  
Them from the Sacred bread. But Rome's Clergy,  
Popes, Prelates, Priests d●e now quite contrary:  
Compelling Laymen to eat bread alone,  
Usually suffering not so much as one  
Of them to drink the Sacred Cup: nay the  
Counsels of 
h Ipsa sancta Synodus decernit Patriarchis, Primatibus, Archiepiscopis, Episcopis, etc. 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 censured as an Heretic: yea 
i Qua propter dicere quod hanc consuetudinem aut legem observare, sit SACRILEGIUM, aut illicitum, censeri debe● erroneum; & per tinaciter asserentes oppositum praemissorum, tanquam HAERETICI, arcendi sunt & graviter puntendi, etc. Ibidem.  Lay  
Men, who shall be so bold as once to say  
As this Pope doth, that it is SACRILEGE,  
Unlawful, or erroneous to abridge  
Them of the Cup, shall for this cause only  
Be persecuted, punished grievously  
As Heretics. O strange, prodigious  
Decrees; quite cross to Pope Gelasius!  
Fiftly, that those who eat the Host only  
Drink not Christ's blood enclosed in his body;  
Nor take they the whole Sacrament, but it  
Divide in half, and into pieces split:  
Which 
k Sessio. 13. Suri●s Tom. 3. p. 821. 822.  Constans & 
l Sessio. 13. De Eucharisticae Sacr. Can. 3. Surius. Tom 4. 935. 936.  Trent Counsels both deny,  
Belike they love truth, Popes to contrary.  
Sixthly, that not one element alone,  
But both together taken by each one,  
Christ's bloody death completely represent;  
And make up one entire sweet 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 do)  
Without GREAT SACRILEGE: And if that they  
Who think wine ill in point of conscience, may  
Nor here the Sacred wine refuse to drink  
Without great Sacrilege; then all must think  
Those Sacrilegious in the top degree  
Who deem wine lawful, and will drink it free  
In Taverns, and all places else, but here  
In Christ's own Supper it forbid, forbear.  
These seven conclusions, Pope Gelasius  
Hath in his chair decreed of old for us,  
In his Decrees, which Rome cannot gainsay,  
Since part of her own 
l G●atian De ●ons. Distinct. 2. 〈…〉. Decret pa●s. 2.  Canon Law this day.  
Now tell me Rome, did this Pope err? if so;  
Then Popes may err in chair like him. If no;  
Then thou and thy late Popes, Masspriests, Council  
Of Constans, Trent erred grossly, and err still;  
Yea they commit great Sacrilege each day  
In taking, 
See Geor●● Ca●s●ander, Consultable de Sacra Commu. sul u● raque sperisi ●perum, p. 1019. etc.  keeping, Christ's Cup, blood away  
From Laymen, contrary to Christ's command  
And this Decree, which they do much withstand.  
O Rome, now see thy great impiety,  
Grand Sacrilege, theft, gross iniquity  
In robbing Laickes of Christ Cup, Wine, Blood,  
Which be bequeathed them for their endless good.  
And making them think 
m Matth. 26. 26.  This is my Body,  
Pronounced by the Priest, doth really  
The bread into Christ's body; change when they  
Recited in the Mass but to display  
What Christ once did and said of old, when he  
Ordained the Sacrament, at most can be  
But a 
n The words in the Canon of the Mass run thus: Who in the same night he was betrayed taken bread into his holy and venerable hand, & lifting up his eyes to heaven to thee O God his Almighty Father▪ he blessed, broke, and gave it to his Disciples, saying, Take and eat ye all of this, for this is my body. In like manner after supper taking also the Cup into his Sacred hands, giving also thanks to thee, he blessed and gave to his Disciples, saying, Drink ye all of this, etc. All which words are merely narratively & historically recited, relating only what Christ spoke.  recital of an History,  
And of no more force to make Christ's body  
When uttered in the Mass, than when they read  
In the Gospels themselves, since 'tis granted  
By, and known unto all that the reading  
Of any story doth change, make nothing  
Anew at all. The reading the story  
Of the Creation, Christ's 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 himself, rehearsively  
Can work no real change of bread into  
Christ's body. And if bread be changed 'tis to  
The Priests own body, who saith, this is my  
Body, not Christ's; who being Christ only  
In represent when he doth consecrate  
And use these words, which now to him relate  
The bread can be Christ's body only as  
The Priest is Christ himself, when he saith Mass,  
And that is not in truth but represent,  
Rome cannot from this clear truth disassent.   

On, and against, Popish and Superstitious Bowing to Altars, and railing in the Lord Tables Altarwise.  
NO patriarchs, Prophets, Saints for aught we find  
In Sacred writ, once bowed or Inclined  
To, or before their Altars: though 
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 typify.  
Altars of old, and Sacrifices too  
Did 
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 Boards do:  
Yea, they on Altars 
c 1 Cor. 10. 2. 3. 4. 18. Heb. 13. 10. 11. 12.  ate the selfsame meat  
[Christ] in their Sacrifice, as we now eat.  
Yet none did then to, towards Altar's bow,  
Why then must we bow, congee to them now,  
Or Tables, or the Sacred Element,  
Which Christ, no more, than theirs did, represent?  
They had the selfsame ground, to bow as you,  
Yet did it not, nor ever thought it due,  
As you do now: Either you Err, or they:  
Judge whether is more like to go astray.  
Why do ye then, since 
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 Christ's death, to, before them cringe or bow?  
Are they now grown more Sacred than before,  
By men's Erections, that you them adore?  
If they had no such honour done them when  
Set up by God, why now, when made by men?  
If not against, at least besides God's word:  
Perchance because men's own, they are adored.  
If you say you bow to them as a Table,  
Not Altar; sure I think it is a Fable;  
Your language doth betray you, you it call  

e See the Coal from the Altar▪ Doctor ●ocklingtons Sunday no Sabbath, & Altar Christianum. D. heylin's Antido●●● L●n●olniense. M. Meede, of Altars, and Edmond Re●ve, Exposition of the Catechism in the Common Prayer Book.  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 do you read that now  
Men to Lords Tables ought to stoop, or bow?  
Did Christ, or his Apostles do it? No,  
Much less Command it; why must we do so?  
We read, when Christ ordained this Sacrament  
They all 
f Mat. ●6. 20. 26. Mar. 14. 3. 18. 22. Luc. 22. 14. 19 john 13 4. 12. 23. 25. 26 28. compared with 1 Sam. 16. 11. Psal 128. 3 Cant. 1. 12 joh. 11▪ 2. 1 King. 12. 20. Mat. 9 11. c. 26, 7. Lu. 7. 36 37. 49. c. 11. 37 Mark. 2. 15.  sat round, not to the Table bend.  
Had they so done, or wiled us so to do  
The text had said 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 dream?  
Belike they were mere Rustics, never knew  
Fit Table Congees, they must learn from you.  
All worship, honour, bowing, are 
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.  God's Fee,  
Right, due alone, and must not given be  
To any Creature but by his express  
Command or Licence; you then much transgress  
In yielding honour, worship, reverence  
To Altars, Tables, without God's Licence  
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 weak to bend them: why  
Are they so strong than you to bow awry?  
If no, they were then ignorants to you,  
And must learn from you now, what they ne'er knew.  
Christ, his Apostles must be put to School  
To learn of you to cringe, 
Object. 1.  bow, play the fool.  
But may we know your ponderous Reasons why  
You bow, stoop, duck thus? you shall instantly.  
First, 
h Archbishop laud's speech in Starchamber, June 14. 1637. p. 44.  God's house is a place of Reverence;  
Therefore when we go in, ay 
Gen. 28. 17. &c  or out from thence,  
We must to, and before the Altar ●end:  
I do 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 jacob did bow and adore  
To, 
Object. 2.  and before the Altar heretofore.  
Well, that is done; 
k Num. 20 6. Archbp. laud's 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 Latin.  Moses and Aaron fell  
Upon their Face at door of Tabernacle.  
True, but what then? they fell flat on their face,  
Not bowed, 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 door, bow your knee,  
Fall prostrate on your face; but once, not still,  
Not to an Altar, if you will fulfil  
This Text: nay at the Church-door make a stay,  
Fall down, rise up, not enter, than away,  
Like them: and since it saith not, they did fall  
To, before th' Altar [not named there] twill mall  
Your cause to pieces: they than did not bow  
To, before Altars, you than must not now.  
The Altar of burnt offering 
l Exod 40. 6. 7. 29. 30.  stood before,  
And quite without the Tabernacle door;  
The Laver standing 'twixt the door and it  
By God's express Command. See then how sit  
This text is for your purpose: Moses fell  
On his face at the door o'th' Tabernacle  
With his back to, face from the Altar [then  
Behind him unsaluted,] Therefore men  
Must towards, to, before the Altar bow;  
And turn their face, not backs still to it now.  
A strange Non-sequell, Men must do quite Cross  
To Moses, and this Text, as you it gloss.  
He fell down once, no more, and that behind  
The Altar, not before it: if you mind  
His steps to trace, you must fall once no more,  
And that behind your Altars, not before.  
Which now you may not, cannot do at all,  
Unless you quite remove them from the wall,  
Into the middle of the Church or Choir,  
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 2 Chron. 29. 29. 30. Archbp laud's 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 than is become your halter.  
We read of many who 
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.  bowed down 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 find not in God's text, one named who to  
Or towards Altars did his worship do.  
Which had they done, and it were exemplary  
It had not been omitted in the Story:  
Which saying still; they 
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 testify 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.  bowed to, towards the ground  
Or Earth, your Altar worship doth confound:  
Had they bowed to the Altar, than you had  
Urged something; now your case proves very bad.  
They did not then unto the Altar bow;  
Therefore you must and aught to do it now;  
Is but mere nonsense, and a running Cross  
To them: your cause, and you are at a loss;  
This King and people jointly bowed their head  
Together; and God jointly worshipped;  
You, one by one: they when they Sacrificed  
Upon the Altar, and new hallowed  
The Temple; you when as no Sacrifice  
Is offered, or upon your Altar lies:  
They bowed once, when the Sacrifice was ended;  
You oft, ere it begins; O well defended!  
But yet, 
Object. 4.  the 
p psal 95. 6, Archbishop 〈◊〉 p 44.  Psalmist and the Liturgy  
Bids us, Come Worship, fall down, bow the knee  
Before the Lord our Maker: Very true;  
Therefore this bowings to the Altar due:  
A learned Sequel: Men must kneel, adore,  
And bow before their Maker, Lord; therefore  
To, and before the Altar: I think then  
Not God, but Altars made you Priests, or men.  
If Altars be your Makers, you wood, stone,  
It's fit you should bow, kneel, to them alone:  
But if God only, you must then bow, fall,  
Kneel before him alone, and on him call,  
By this Texts precept, which whiles you apply  
To Altar worship, you confess thereby,  
You bow to God and Altars both alike,  
Take heed his 
q 1 Chron. 13 to, 11.  venging hand do not you strick.  
If that you say, you bow to God thereby;  
'tis false, it is to Christ's humanity  
And 
r Archbishop's speech, p. 47  body at the most, which you say there  
Is present on it: grant this, yet you err  
From this your Text, since Christ's humanity  
Is not your Maker, but the Deity:  
And to adore Christ's body and no more  
Without his divine nature, heretofore  
Was always judged gross Idolatry,  
Since but a creature, and no Deity.  
This Text than doth your practice quite confound,  
Yea casts your cause and it down to the ground.  
As for the Liturgy, it saith no more  
But what the Text, it helps you not therefore;  
Nay it strikes dead, & quite confounds your cause,  
Because it Ever reads this Psalm and clause,  
Not when you down before the Altar bend  
At the Communion, Entrance, Service end,  
Or Second Service; but 
s This Psalm and Text is read, not at the beginning of prayers, but after the confession, absolution, & Lords prayer just before the Psalms are read, and that only at Morning Prayer, not Evening▪ besides, this clause is not in the beginning, but in the midst of this Psalm, so that if you bow by virtue of it, it must not be at your entering in, or going out of the Church, or at your approaches to, or ●ecesses from, or your pass by the Altar, nor yet at Evening Prayer, but just when this clause is read  before the Psalms  
At morning prayer only, which thing quite calms  
Your new devotions: for by this you must  
Kneel, fall, bow down, before the Altar just  
When this Psalm's read; all jointly, not before,  
After, or single, as you now adore:  
But sith you bow not to the Altar when  
This Psalm is read, nor kneel, fall down, but then  
Do always stand, or sit, by this you show  
Both Text and Church-book your cause overthrow,  
And either you against them both offend  
In not adoring when they bid you bend,  
Or else you make both Church-book and this Text  
No warrant of your cause, 
Object. 5.  but a pretext. 
Answ.   
Yet we, 
t Ibid. Archbishop. p. 43.  when we thus bow and fall before  
The Altar, God, not it do still adore.  
First, show where God commands you thus to bow  
To him before the Altar; this I know  
You cannot do: in all the Texts you name,  
There is no Scripture warrant for the same.  
It is 
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 God's due.  

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 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 Commandment  command, and us allow  
To do it; much less may we bow before  
An Altar, Table, or them once adore;  
Which are more base and vile by much than we,  
And 
z Isai 44 10. to 21.  therefore by us must not worshipped be  
With Cap or knee, sith God forbids us to  

a Exod. ●0 5 Levit. 26. 2. Num. 25 2. Deut. 5. 9 Iosh. 23 7. 16. judg. 2. 19 12. 17. 1 Kings. 19 18. 2 King; 17. 35.  Bow down to them, or to them worship do.  
But you bow unto God alone, Not so,  
You say you do it 
b Archbishop speech. p. 49 D●o et Altari. etc.  to the Altar to;  
There is an holy Reverence due to it;  
Which you unto it give, as just and fit,  
Both jointly, in one bowing and prostration  
To God and it: the selfsame 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 selfsame worship, honour, grace;  
And so you act most gross Idolatry  
In joining 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 equal veneration  
To him and Altars; it's no Christian fashion;  
Nor courtly neither, for if any one  
Should equal worship give to King and Throne,  
And both at once in selfsame sort adore  
He would be trust up, or thrust out of door.  
You should do well then to distinguish that  
Worship, you say, you give to God, from what  
You yield the Altar, in time, gesture, show,  
That they, you, others might their difference know  
But do you give to both like honour? I  
Presume the Altar hath precedency.  
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 only to the Altar  
For this his worship, which else would quite falter;  
Remove but it, God's 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 Imagery:  
Image and Altar worship are the same  
In substance, differ but in object, name;  
They say 
c See Gregory de Valentia Apologia de Idololatria, & Vasquez, l. 2. de Adoratione.  they do God worship and adore  
When as they bow, kneel, fall down, to, before  
Their Idols; not the stocks or Images  
Themselves: if then their worship God displease,  
Your Altar worship cannot but do so;  
They are the same, you cannot say me no.  
Your Reasons, grounds, excuses both agree,  
They are but one in substance than we see.  
You say 
d Archbishop's 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 terms you do  
Confess you bow to God and Altars too;  

e Archbishop Ibid. p. 49.  Deo & Altari, you in Print confess,  
To both conjointly; see your guiltiness,  
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 Idol, act Idolatry.  
To worship God, and before God, are 
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 Psal 95. 6.  Psalm you urge, with other Texts, therefore  
Enjoins all to fall, worship, kneel before  
Their Lord and Maker only; how then dare  
You swerve from it, and openly declare,  
That you before the Altar bow, adore,  
As well as before God, if not far more?  
Are you then guiltless of Idolatry?  
Not so in Scriptures judgement, for thereby  
Bowing 
h 2 Chron. 25. 14. Ezek. 44. 12. c 8. 16. Rev. 22. 8. 9 Isay. 44. 12. 14. Edit. junij.  before an Idol, is the same  
With bowing to it, and hath equal blame;  
Both are alike Idolatrous: this you  
May from the Devil learn to be most true,  
Who tempted Christ, to fall down and adore  

i Luk 4. 7, 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; adoraveris coramme, as the vulgar Latin, and others render it  Before him only, not desiring more:  
Christ this refused; mark his reason why,  
It's written, thou shalt worship God only;  
If then to worship, bow down, kneel before  
An Idol, Devil, be them to adore  
As Scripture, Christ, resolve, and we must all  
Before God only worship, bow, and fall  
Religiously; your worshipping before  
The Altar, is it, not God to adore;  
And to give that to Altars which only  
Is due to God; which is Idolatry.  
See than you vain distinctions, whose conclusion  
Will be nought else but your shame and 
k 1 Chron. 15. 13.  confusion,  
But yet we read, 
Object. 6.  the 
l Psal. 28. 2. Exod. 25. 21. Num. 7 8. 9 Psal. 5. 7. Iosh. 7. 6.  jews did heretofore  
Towards God's mercy-seat, look, pray, adore,  
And lift their hands; 
m Reeve. p. 132. Shelfords' Answer. Sermon of God's house. Cole from the Altar. p. 52. Archbishop's speech. p. 47. 48.  Good reason then that we  
Should to the Altar look, pray, bow the knee,  
It being now God's only Mercy-seat,  
Yea the most holy place, where we Christ eat.  
Well argued gentle Sir, you here descry  
Your learned Logic, and Divinity;  
The Jews did never towards their Altars bow,  
Pray look of old, therefore you must do't now:  
They looked, prayed towards the Mercy-seat,  
Not Altar; this your cause doth clean defeat.  
But when, and why looked they sometimes that way?  
(In special cases only, not always:)  
Because 
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 answer to them, when they should it want,  
And there to meet them, to declare his will  
And commune with them, which he did fulfil:  
This made them look that way, because from thence  
God did his answers unto them dispense  
As men still turn their face towards those to whom  
They speak, to places, Courts whence answers come.  
But God no answers from their Altars gave;  
Hence they looked, prayed 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 See A Quench coal p. 37. to 44. , Word now to men dispense,  
But from the Pulpit, and the reading Pew,  
Your bowing then to them [if aught] is due.  
These, not your Altars, are God's mercy-seat,  
If ought now, 
p Neh. 8. 4. to 9 Luke. 4. 16. 20. 21. 22. Acts 13. 15. 16.  whence he doth his will repeat,  
Reveal afresh, by those who 
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 Jews of old, is 
s See A Quench coal p. 3. 7 to 44.  senseless; ye  
Have neither Scripture, reason, ground at all  
To warrant it, and so your cause must fall:  
The 
t Exod. 25. 17 to 22 Levit 16. 13. 14. 15. Num. 7 8. 9  Mercy-seat was made of purest gold  
With Cherubs at each end, and stood of old  
Above God's Ark, on high, like Pulpits 
u Exod. 25. 17. to 23 Num 7. 8. 9 Heb. 9 5 Levit. 16. 2.  whence  
God did his will and answers still dispense.  
On it no Show bread, Incense, Sacrifice,  
Stood, or were offered; therefore in no wise  
Can you make Altars, Tables now to be  
God's Mercy-seat: Hence than your dotage see.  
And, if you will bow, cringe to Mercy-Seates,  
You must henceforth to Pulpits do these feats,  
As 
x Neh. 8. 1. 4 6. 7.  once the Jews did bow down and adore  
Before the Pulpit [if aught] heretofore. 
Object. 7.   
But you say 
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 brainsick Nonsense, dotage▪ then before.  
There was 
z Exod. 26. 33 34. Levit. 16. 2 3. etc.  but one most holy place, 
Answ.  no more,  
In former times, there must be millions now  
If you speak truth, towards which to worship, bow.  
We must have now a new Highpriest to go  
Into these Holiest places, Yet no more  
Than 
a Levit. 16. 34. Exod. 30. 10. Heb. 6. 7.  once each year, and none but he must come  
Within your Chancels or your Altar-roome:  
No Priest, nor Laicke must once enter, see  
Your chancels, Altars: what becomes of ye,  
And this your worship then? you can no more  
Before your Altars bow, kneel or adore;  
Nor yet approach them there to celebrate,  
Read Second Service, offer, early, late,  
To light your Tapers: all your Altar-play,  
And courtship now must vanish clean away.  
Fools, then recant, and see how God confounds  
And overthrows you quite with your own grounds;  
Learn now at last, that this most Holy place,  
Where to each year with blood the High-Priests grace  
Once entered, and no more, did 
b Heb 9 6. to 28.  typify  
Our Highpriest Christ's Ascension, once only,  
Into the highest heavens; with his own blood,  
There to redeem us, for our endless good.  
Thus saith the Text: then all Sanctorums gone  
And vanished are, none left but heaven alone:  
Towards it, 
Object. 8.  nought else, you must still look, turn▪ pray  
And worship; 
c Acts. 3 21. c 9 56. Heb. 9 24 Rom. 7. 34.  where Christ sits and Reigns always.  
See then the badness of your cause, when all  
Your proofs on it, and you so heavy fall,  
What have you more to say? The 
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.  jews 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 prayed; 
e See this object on fully answered in the Quench coal. p. 240. to 245.  then we  
Must towards the Altar pray, bow, bend the knee.  
Had you said towards the Church, 
Answ.  it had been better  
No Altar is once named within the letter;  
They looked towards the Temple, not the Altar  
When as they prayed: In this you err and faltar,  
That you not towards the Church, but Altar bow  
Pray, look, herein you cross the Text, I trow.  
But when did they thus pray? in 
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 far  
Both from the Temple, and its view; but ye  
In times of peace, not war, when you are free,  
Not Exiles, nor when out of Church's view,  
But in the Church alone, will have it due:  
None can look towards the Church, place where they be,  
You turn the Text to Nonsense, falsity,  
Unless 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 senseless, vain, and false by your mistake.  
They in 
g Dan. 6. 10. 2 Chron. 6. 29. 30.  their private prayers thus turned their face  
Towards the Temple, when they sought for grace;  
You not in private, but in public bend  
Towards the Altar, yea, when as you send  
No prayers up ●nto God: you bow, and so  
Pass in, out of the Church, or by it go.  
See now your learned arguments, from hence,  
Yea Contradiction, folly, and nonsense.  
The Jews of old 
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 turn about  
Their face, not bow towards it when as they prayed,  
[Not towards the Altar; or ought on it laid;]  
Therefore must ye, if you their steps will trace,  
Not in the Church, but in each private place  
You pray, now turn your face towards some Church [too  
What Church I wot not] which you never do,  
Not towards the Table, Altar, nor when ye  
Within the Churches Precincts praying be:  
And only turn your face that way, not bow  
Towards your Altars, as you practise now.  
This is the only sum and Consequence  
That you for Altar-worship can draw hence.  
Which quite confounds it; as shall yet more clear  
By that which follows, unto all appear.  
The Jews did towards the Temple look and pray  
Because God 
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.  promised there to fix always  
His special 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 do their Ministry:  
But God by promise never yet did tie  
His special presence in such sort to any  
Church, Altar, Table [much less unto many]  
Now Extant; nor from them immediately  
With his own Mouth, give answers to their cry.  
We have no reason than to turn 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 Psal. 103. 19 Psal. 11. 4. Ezra 5. 11. 12 ●am. 3. 41. Ma●th 6 9  reside most, and whence they  
Hear, answer, grant us all for which we pray.  
Hence 
l john 17. 1. c. 1●. 41.  Christ and godly men most usually  
Did 
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 prayed, as all  
Or most do now, who on God truly call.  
Besides, they had 
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 God's book;  
That if they should but towards the Temple look  
And pray, in wars, or their Captivity,  
(When they to God in it could not draw nigh)  
That he would hear their prayers; and hence did they  
In times of War and 
o Dan 6. 10.  Exile oft thus pray.  
This promise was made to the 
p 2 Chron. 6. 24. 26. 29. 32.  Temple, not  
The Altar, Ark, or 
q The pot of Manna was not in the Ark, when it was brought into the Temple, but only 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 Sacramental bread. Joh. 6. 33, 34.  Manna, as some dote:  
But you have no such promise in God's book,  
That if you towards the Altar pray, bow, look,  
That he will hear you: therefore you must stay  
Till God shall warrant you thus to bow, pray.  
This promise was made to the Jews, and ye  
Can scarce apply it, till you Jews shall be:  
It was made only 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 Psal. 74. 8. Ma●. 6. 2. Mark. 1. 21. 39 Luk. 4. 15, 16. john 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 Jews used anciently.  
Add, that this promise runs promiscuously,  
If they should towards their own 
s 1 King. 8. 44. 48. 2 Chro. 6. 34. 38.  Land, and City  
[First named] as well as towards the Temple pray,  
That God would hear. Hence Daniel thrice each day,  
Towards 
t Dan. 6. 10.  Jerusalem [not Temple] prayed  
In Babylon, whilst he there exiled, stayed;  
Which City, Temple, being there out of view  
And kenning, gives at least a check to you  
Who bow not towards the Altar but in sight  
Thereof, and out of its view stand upright;  
Whereas the Jews did towards these 
* Land, City, Temple, but not Altar.  three adore,  
Though out of sight, and kenning, heretofore.  
God's promise then, not their view, did excite  
Them thus to pray; nought makes you bow but sight  
Since then the text names praying towards all three  
Alike, and that where men could not them see;  
You may more fitly thence in far that all  
When they in public, private, on God call,  
Ought towards their Countries, Cities turn their face  
Or towards Jury, or the ruin'd place,  
Where then God's Temple stood, than that they now  
Must towards the Altar, Church, or Temple bow.  
This towards runs conjunctively to 
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, look: for than 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 than  
Was not once thought on, nor in use with men.  
Nay more, this 
x And he stood before the Altar of the Lord etc. 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 down upon his knees, before all  
The 
* Before the Congregation [not the Altar] saith the Text.  Congregation present; whence I shall  
Infer; that had he bowed towards, or unto  
The Altar, doubtless the Text had said so;  
But since it only saith, he stood before  
The Altar; not, that he did bow, adore  
Towards it, it is most clear 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 took some solemn Oath before them; (yet  
They then to bow to them did quite forget;  

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, ne'er used anciently:)  
If you thus towards the Table look when ye  
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 2 Chron 7. 1. 2. 3.  When Solomon had ended  
His Prayer, and the fire which from God descended  
Consumed the Sacrifice, and God's glory,  
Quite filled the house; that all who then stood by  
And saw this fight, bowed themselves with their face  
Unto the ground, (not Altar) in that place;  
And worshipped, and praised God, saying, For he  
Is good, for his Mercies e're-lasting be.  
Had they towards Temple, Altar, worshipped,  
Or bowed themselves, we should no doubt have read  
It in the Text; whose silence in this kind  
Proves, that they to, towards neither thus inclined,  
But simply bowed to, before God alone:  
By this Text then, 
Object 9  your cause is lost and gone.  

a Exod. 3 5. Iosh. 5. 5. Isai. 20. 2. Acts. 7. 53  Put off thy shoes from off thy feet; for why,  
The ground whereon thou standest is holy,  
Spoken to Moses, Joshua of old;  
Urged 
b Dr. Laurence his Sermon on this Text and others.  next for Altar-bowing, will not hold;  
No Altar, Bowing, is here named: if you  
These special Texts mean strictly to pursue,  
You must your shoes put off; 
Answ.  and barefoot go  
Into the Church, Church-yard; no shoes wear, so  
As 
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 than they; Who got the brand ●nd name  
Of Heretics, for practising the same,  
In going barefoot: If you these Texts strain  
To prove your Altar-worship, sure your brain  
Is far more crazy, and your practice more  
Cross to these Texts, than their was heretofore.  
For what sense, reason, can in this be found?  
Tw●, their shoes 
* We read they were but once commanded to do it, not always, & they only & no other.  once put off in holy ground,  
By God's express command; therefore all men  
Must bow down towards, or to th' Altar when  
They it approach; and when they come or go  
Into or from the Church, though they have no  
Command or pattern so to do? Surely  
This is pure nonsense, if not Heresy.  
Your Altars, Tables, are stone, wood, not ground:  
No worship then of these, can here be found,  
But of the Churchyard, Church's soil, which you  
Style 
d Bishop laud's and W●ers ●●tation Articles.  Holy ground; if worship hence be due  
To aught, it is to the Church-ground only,  
Not Table, Altar; See now your folly,  
In quoting Texts to prove, which overthrow  
Your cause, and your nonsense to all men show.  
Add, that the shoes are here enjoined to be  
Put off the feet, the lowest part; not the  
Hat ●●lled off, head bowed down; no art  
Can from the lowest to the highest part,  
Conclude aught that is solid: here your feet  
And heads without sense, reason, strangely meet:  
You may do well then these Texts to put off,  
Which will expose you and your cause to scoff. 
Object. 10.   
That other Text some urge; 
e Eccles. 5. 1. Mr. Yates and others.  Keep thy foot when  
Thou go'st unto the House of God; is clean  
Besides the purpose: To press bowing thence  
To Altars, Tables, is to speak nonsense;  
When men go to God's house, they must their feet  
Keep with all care; therefore they must there greet  
And bow down to the Altar, is a bad,  
A senseless sequel; fit for none but mad  
Or crazy pates: No Altar, bowing are  
Named in this Text; whose scope is to declare,  
That men when they approach God's house to pray,  
Must watch their feet (affections) and that they  
Must shun vain thoughts, rash, fond loquacity.  
Their senses then are lost, who now apply  
This Text, their Altar-worship to maintain,  
From whence they can nought to this purpose strain.  
The cause is bad which such extravagant  
And far-fetched proofs, it to defend doth want.  
Which none but those who are past grace or shame  
Or void of wit, would for this purpose name.  
But yet we read, 
Object. 11  the 
f Rev. 4. 10. 11. c. 5. 8. 14. c. 19 4. Mr. Yates.  Elders fell before  
Him who sat on the Throne, and did adore,  
Casting their Crowns before the Throne; thus we  
Before the Altar must fall, bow the knee.  
Well argued learned Sir, 
Answ.  have you a Crown?  
Are you an Elder? then you may fall down,  
If not, forbear; since there you read of none  
That prostrate fell, but twenty four alone,  
Elders by Office; when as thousands 
g Rev. 5 11. compared with c. 7. 9 10. 11.  stood  
Round by them, yet fell not; your proofes not good.  
But yet not here on Earth, but Heaven they fell;  
This than concerns not those who on earth dwell.  
But did they bow like you? no, their prostration  
Was far unlike your newfound adoration,  
They when they fell down, 
h Rev. 4. 9 10. 11. c 5 8. 9 13 14.  sang a song of praise  
Unto the Lamb; you ne'er then sing such Lays:  
They when they fell had 
i Rev. 5. 8.  Harps, 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 Rev. 4. 10. c. 5. 8. 14. c. 19 4.  before him who sat on the Throne,  
Within their view. Do you so? no not one;  
You see not Christ, nor to him bow and fall,  
But to the Altar, not Christ's Throne at all;  
There is no Altar, Table in the Text.  
You may go whistle then: what say you next?  
Though Scripture fail, yet we have reasons left:  
I fear you'll be at last of both bereft;  
He who 
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 Christ's royal 
m Archbishop's speech, p 47, 48. Shelford Reeve, Widows 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 sequel both at once deny. 
Answ.   
Christ's 
n Psal. 103. 19 Psal. 11. 4. Acts 7. 49. Esay 66. 1. Mat. 5. 34 35.  Throne is in Heaven, not on earth: 'tis plain  
By Creed and Scripture: 
o Act. 1 9 11 c. 3. 2●. Luk. 24. 51. Act 2. 34. Rom. 8. 34 Herald 4. 14 c. 8. 14. c. 9 24 26. c. 10. 12, 13. c. 12. 2. Rev. 3. 21.  there he doth remain.  
Sitting at God's right hand; His Thrones I fear  
On earth are now cast down. But yet to clear  
This further, if they be Christ's Throne, it's either  
Of his divine or humane nature; neither  
Of these they be. Of his humanity  
Say you: its false; that only is on high.  
Christ's humane body is in Heaven 
p Acts 3. 21. Mat. 28. 6. Joh. 10 28. c. 17. 11 Lu. 24. 51. Herald 8. 1 4.  alone,  
Fixed in one place, cannot be but in one.  
But if each Altar, Table be his Chair,  
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'er yet once sat there,  
They are not his, but your Thrones then, I fear.  
But yet Christ's present in the Sacrament. 
Reply   
By grace; 
Answ.  in person I cannot assent:  
So is he 
q Mat. 28. 20. c 18 20. 1 Cor. 14, 25.  present in each Ordinance;  
This will not then your cause one hair advance;  
But he's 
r The Altar is the greatest place of God's Residence upon earth: I say, the greatest, yea, greater than the Pulpit. For there 'tis, 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, etc. Archbishop's Speech in Star-Chamber, p. 47. A rotten absurd passage, of false Romish Divinity.  most present in these Elements,  
More than in other Rites: 
Reply.  Some men's consents  
You have in this, 
Answ.  not mine; until you say  
And prove it too, I shall it still gainsay:  
That is soon done, 
Reply.  
s Matth. 26. 26. Archbishop's speech. p. 47 48.  This is my Body, is  
A proof which cannot be gainsaid in this;  
More grace is present with, more reverence due  
Unto Christ's body then word: What say you?  
A learned proof. 
Answ.  What Body of Christ I pray,  
Is sacred Bread? 
t 1 Cor. 10. 16. Gal. 3. 1.  this will the truth display.  
If Natural, that's in Heaven, bread's not it,  
It's but Christ's Body figurative, or it  
Doth rather only show and typify  
The breaking of Christ's body to the eye.  
True: what then makes bread Christ's Body? I say,  
The 
u Matth. 26. 26. 1 Cor. 11. 23. 24.  words of Consecration: mark I pray.  
If then Christ's word doth make the bread his body,  
Agreed by all, 
Reply.  confirmed 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 aught] than the tother.  
The 
x 1 Cor. 11. 23. 24. 25. 1 Tim. 4. 5.  word gives being to the Sacrament,  
It's greater, Nobler, then; can you descent?  
But bread is called Christ's Body: So 
y 1 Cor. 12. 12. 27. Ephes. 1. 22. 23.  each Saint  
And Church is styled: your reason then is faint,  
And quite cashiered: each Saint is better than  
Christ's breaden-Body, made by, and 
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, there's Text store, for you not one letter.  
Besides, 
a Phil. 2▪ 7. 8. Heb. 2. 14. 16 17.  Christ's humane Nature is the same  
With ours; Bread is his Body but in name,  
Not truth. 
b Gal. 2. 20. 1 Cor. 14. 25. Ephes. 3. 17. john 17. 21. 23 2 Cor. 6. 16. john 6. 51. 1 john 3. 24. 2 Cor. 13 5.  Christ lives and dwells continually  
Within his Saints by Grace, and Spiritually.  
He dwells not so within the bread; if then  
You bow to aught, it must be godly men;  
These 
c 1 Cor. 12. 12. 27. Ephes. 23. Col. 1 18. 24 1 Cor. 6. 15. Ephes. 2. 21. 22. 1 Per. 2. 5. john 1. 〈◊〉 to 26  are Christ's Body, Members, Temples, Bone,  
Flesh, and with Christ himself by Grace made one.  
If he have any Throne on earth, it's they,  
[Not Altars] where he 
d Ephes. 3 16 Gal. 2. 20. Rome 5 17. 21. 1 Cor 14 25.  dwells, lives, Reigns always.  
If then you will bow to, before Christ's Throne,  
It must be to, before his Saints alone:  
But to the Word again, Christ's Deity  
Is called the 
e john 1. 1. 2. 14. 1 john. 5 7.  Word, and is expressed thereby;  
The Bread, is but his 
f Matth. 26. 26. 28. 1 Cor. 11. 23. 24  Body termed; that's best  
Of both, whereby his Godhead is expressed.  
Besides, the Word 
g john. 5. 25 1 Pet. 1. 23. 1 Cor. 4. 15.  begets, the Sacrament  
Doth but confirm Faith, Grace; Now all consent,  
That what gives Life, excels what serves only  
But to confirm; (one's 
h john. 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, seal, and ratify,  
Men may be 
i jam. 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 Christ's breaden Body; but not one  
By it, without the Word; which 
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, God's Word is Christian's 
l 1 Pet. 2. 2. 3. Deut 6. 6. 7. 8. 9  daily food  
In public, private: tother's not so good,  
Because more rare, less common, not for all;  
The 
m B●●um quo communius eo melius Aristotle  Commonest good the best, men always call.  
The Word than is, of both, most excellent  
In these respects; you cannot disassent.  
But Christ's 
n Archbishop's speech. p. 47.  more present in the Sacred bread  
Than in the word, by which on souls are fed.  
Some hold so I confess, in this sense true,  
It 
o 1 Cor. 10. 16.  more presents Christ's Passion to our view,  
Than the mere Word without it: 
Reply.  but to say  
His grace and presence are more there, I may  
Deny with safety; they cooperate  
As much in all (nay more in most men's state,  
With his blessed word, 
Answ.  than with the Eucharist,  
Sith it requires a greater power from Christ,  
A greater presence of him, and far 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 'tis the 
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 styled 
q Act. 13. 26. c. 14. 3. c. 20. 32. Phil. 2. 16. Acts 19 20.  the word of Life, Faith, Grace,  
Salvation, 
r Matth 6 11. Hebr. 5. 12, 13, 14. 1 Pet. 2. 1, 2 3. 1 Tim. 4. 6.  bread, milk, food, in every place  
Of Sacred writ. Christ promiseth to be  
Still 
s Mat. 28. 19 20. Act. 19 9, 20. c 16. 14, 15. Rome 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 joins therewith, makes it the main,  
Chief business of himself, Apostles, train,  
To preach the Word, this is their special charge  
Most pressed, Acted; as we read at large  
In Scripture, where we find but thin and rare  
Speech of Christ's Supper; Whose most special care  
Was for the 
t Isaih 61. 1. Mat. 4. 17. Mat 1. 4 7. 14. 38, 39 c. 2. 2. Luk. 3. 18. joh. 8, 2. Act. 5. 42. Rome 1. 16. 1 Cor. 1. 17. 2 Tim. 4. 11.  frequent Preaching, day and night  
Of his sweet word, oft termed, his power, and might  
Unto Salvation: All which will declare  
That Christ's grace, spirit, presence always are  
As much concurring with his Word, 
Reply  yea more  
Than with his Supper. Have you aught 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 discussed, will prove an empty sound:  
Mark what I say, Christ's body, spirit, grace,  
Have no inherent real presence, place  
Within the bread, or Wine themselves: for then  
Both wicked, faithless, good, and faithful men  
Should them receive alike inclusively  
Within the Sacred signs: 
Reply  which 
u 1 Cor. 11. 27, 28, 29.  we deny.  
But is not Christ within them? 
Answ.  yes, in sign  
And Sacramental wise, not grace divine.  
It's 
x See the Practice of Piety, in the Preparative to the Sacrament▪ where all this is at large deba●ed and proved, with Mr. Philpots Examine. Fox Act. & Mon. Vol. 3.  not the signs, nor Ministers that give  
The true bread Christ to men, whereby they live.  
But Christ doth give himself there, unto all  
Worthy Receivers, in a spiritual,  
Yet real manner; not by descending  
From Heaven above, but by the secret sending  
Down of his Spirit, which doth comprehend  
Them, and their Faith; Hearts, souls, cause to ascend  
To heaven to him, and there on him to feed  
By faith, as their mouths feed here on the bread.  
It is men's 
y john. 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, less, so they more feed  
Or less on Christ in Heaven, not in the bread,  
Which ill men take; but not Christ, or his grace  
Therein, for want of Faith, this quells your case.  
For if Christ's presence, spirit, grace, be not  
Included in the signs, as now you wot,  
And he be present only in the heart,  
Not mouth, of each believer; then no part  
Of his grace, body, presence, placed are  
Upon your Altars, Tables, as their chair,  
Or throne; where if he were, it's not in State,  
As Lord and King, but only as our 
z john. 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 styled his Throne;  
When as he sits, not, but 〈◊〉, stands thereon,  
As food alone? who 〈◊〉, yet heard, or read  
Of Thrones, or cha●●s prepared for meat, drink, bread?  
It is mere nonsense thus to call Lords-Tables,  
Or Altars Christ's Thrones, here your words prove fables;  
The Faith, Ark, Table, are but his 
a 1 Chron. 28 2. Psal. 39 5. Psal. 132. 7. Isay 66. 1. Matth. 9 35.  footstools;  
To all these Christ's Thrones, is to play the fools.  
Therefore the reasons why you thus adore;  
And bow to Altars, are quite out of door.  
Christ sits not on your Altars, Tables; he  
Is 
b Matth. 28. 6. Acts 3. 21. Luk. 6. 51.  risen, gone hence up to Heaven, there ye  
Must 
c Heb. 9 24. 28. 1 Thes. 1. 10.  look to, for him, 
d Matth. 24. 23. Mar. 13. 21 Luk. 17. 23.  not on earth below:  
You must to Heaven then only look, and bow.  
Hence doth the Church-book, at the Sacrament  
Exhort all, to 
e Heb. 9 24. 28. ●am. 3. 41.  lift up their hearts whole bend  
Unto the Lord on high, without one word  
Of looking, bowing, to the Altar, Board:  
Christ's is not there, he sits in 
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 do not take the Sacrament,  
From off Lords-Tables, whence men now are penned  
And bard with rails, for fear they should draw near  
Unto them, there to eat Christ's sacred cheer:  
What they receive, is from the Priest's hands, at  
The rails; why should they then bow, cringe to that,  
From whence they nought receive? they must adore  
The Priest's hands, rails, not Tables, Altars more:  
From them, not these they take the Elements,  
They then do best deserve these Compliments.  
But grant you what you would, that Christ's 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 plain confession, to descry  
Your folly, falsehood, and Idolatry.  
You say you bow to God alone, but lie;  
This reason proves, it is to Christ's body  
There present [as you hold,] which is not God,  
But man; your reason is become your rod:  
For to adore Christ's body, or the bread,  
Which shows his Manhood only, not Godhead;  
Or to adore God, or Christ's Deity,  
Merely because of his humanity,  
As you do here at best, is 
g See Bishop Mortons' Institution of the Sacrament. b. 7. p. 504. to 541. where this is largely manifested.  certainly  
Will-worship, Error, and Idolatry;  
Since Christ's body a creature is; and none  
Ought to be 
h Luke. 4. 8. Rev. 19 10 c. 22 9  worshipped but God alone,  
And that still for himself; where you adore  
God for Christ's Manhood, or it, and no more.  
This all 
i Bishop Mortons' Institution of the sacrament. b. 7. throughout: for what other thing do they (popish priests when they are bowing and bleating before their Images, burning incense and fall down 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 john Borthwicke Martyr: Answer to this 7. Article. Fox Acts & Mon. Edit. ult. vol. 2. p. 610. a.  condemn as gross Idolatry  
In Papists, who adore Christ's bread-body,  
As God Almighty, and bow down before  
Their Altars, only it for to adore  
(Not them) there present in the pix always;  
You are their Apes, say, do the same as they;  
Nay worse, in that you to the Altar bend  

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 do it only when, and where  
He present is thereon; not when not there.  
But you to your Altars bow commonly,  
When as no sacred Elements there lie,  
And Christ's not on them, so that you adore  
The Altars, Tables only, and no more.  
Yea; 
Reply  but though Christ be not there present then,  
Yet he's sometimes there; therefore as 
* Widows, 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, do use to bow to chairs of state,  
Because that Kings in them sometimes have sat,  
Though absent when they bow; so we likewise  
Bow when there are no signs before our eyes.  
Well said, 
Answ.  I now see whence your congees came;  
It was from Court, from whence you learned the same,  
But not from God's Court, but the Kings; so than  
It is a worship not from God, but men;  
Yea, it's no more but a Court compliment:  
To court, not serve God then, is your intent.  
I doubt you mean to turn mere Courtiers now,  
And therefore practise, thus to Congee, bow  
Unto the Altar, Table, that thereby  
You may be perfect in Court ceremony,  
Against you resort thither, for to find  
Or seek preferment: now I know your mind:  
Those who would rise high, must first stoop, and bow;  
I feel your pulses, and your tempers know:  
But pray you show me, where God ever sent  
Men to the Court, to learn to compliment  
With him in his own Temple? or that he  
With Courtly compliments will served be,  
Which all deem feigned, gross hypocrisy;  
Take heed you prove not hypocrites thereby;  
But say that some to chairs of State thus bow,  
When Kings are absent; wisemen doubtless know  
That this is nothing but Court adulation;  
Such than must be your Courtly adoration.  
It is a custom; true, yet void of reason;  
Which 
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 exult, & 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 congee when the Kings are gone,  
Is but to mock the Kings, and grace their Throne.  
It is mere folly, frenzy too, I fear,  
To now to chairs, because Kings once sat there.  
But be this as it may, no chair of State  
Is bowed to, but that wherein Kings once sat  
In person, not in picture only; True,  
Hence see your sottish folly; then must you  
Bow to no Altars, Tables henceforth; Why?  
Because Christ ne'er sat on them really  
In person, but in figure, picture; ye  
By this your instance quite confounded be:  
It's just with God men's 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 ensnare  
Yourselves more fast, as I shall next declare.  
For first, no Tables, Altars touch, contain,  
Immediately, the sacred bread and wine;  
But only hold the vessels, Paten, Cup,  
(As Tables do our dishes when we sup)  
Which the bread, wine, contain in them alone;  
They therefore (if aught) are Christ's chair, and Throne,  
Wherein he sits; Altars but their 
* See 1 Chron. 28 2. Psal. 99 5 Psal. 132. ●. ●am 2. 1. where the Ark and Temple, are styled God's Footstool, not his Throne or chair of state.  footestooles,  
Or Christ's at least: why play you then the fools  
To bow to Altars, Tables, as Christ's Throne,  
Not Cup, or Paten, where he sits alone?  
All Altars, Tables, are but stone, or wood;  
These vessels silver, gold, not near so good  
As these for matter, substance; and in end,  
They, Tables, Altars, in worth far transcend,  
Made purposely these vessels to sustain,  
Which the blessed bread and wine in them contain;  
Therefore more worthy Congees and respect.  
Why bow you then to those, yet these neglect?  
If there be any reason to incline  
To aught, 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 gross Idolaters, I fear;  
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 falter, err, and sin;  
As you do likewise, when you bow, adore  
Towards the Altar, Tables, just before  
You go to consecrate the Sacrament,  
Ere Christ's there present in the Element:  
You should (me thinks) not bow, but stay till he  
By consecration should there present be.  
Yet one bout more; the bread and wine you say,  
Are, or contain Christ's body, blood; and they  
Are better, greater than God's sacred word:  
Why do you then bow to the Altar, Board,  
Not to the Bread, Wine, Christ, nay them neglect,  
When in your hands, to turn, bow with respect  
Unto mere naked Tables, Altars? sure  
Your wits are lost, and Christ will not endure  
To see a stone, or plank adored, whilst he,  
Then in your hands, must not thus worshipped 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 discern 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'er,  
And nought but them (if aught) henceforth adore.  
And yet the signs, are not so venerable,  
As is each Saint's heart, wherein 
b Ephes. 3. 17 2 Cor. 13. 5. Psal. 2. 20. 2 Cor. 6. 15.  Christ doth dwell  
In far more lively, real manner, then  
In bread, wine, Altars, made for holy men.  
Christ's real presence is in these alone,  

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, called 
d 1 Cor. 10. 12 Ephes. 4. 12 13.  Christ; if you adore  
Christ where he dwells most, you must bow before,  
To, towards these his 
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'll not do, I fear,  
But rather bow to senseless Altars, stones  
Then to the dearest of Christ's holy ones,  
The common objects of your disrespect;  
Take heed you be not one day for it checked.  
If this displease, to give you some content,  
Methinkes your Priests, by office reverend,  
Who hollow, hold, take, give the sacred bread  
And wine to all, should be more worshipped  
Then your bare Altars, sith they 
f 1 Cor. 10. 16. 2 Cor. 5. 20 Gal. 4. 14.  represent  
Christ's person, who blest, gave this Sacrament  
At first: are Altars (senseless wood or stone)  
More sacred, worthy than Priests? who alone  
Neglected are, not bowed to then by you;  
Doubtless, if bowing be to either due,  
It is to Priests [your name] or if you will,  
To 
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 fulfil  
Christ's Office, who more present than resides  
In their hands, persons, then in aught 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, blessed Element,  
Hold in their hands, like 
h Isay. 44. 9 to 21. Psal. 115. 8. Baruch 6.  senseless stocks, or stones  
They unto Altars turn, and bow their bones,  
Whereas, if Altars, Tables, had but sense,  
Life, they would bow and do them reverence.  
For shame then be not stocks, or fools henceforth  
But know yourselves, your office, place, state, worth  
And no more crack your brains to justify  
Gestures, that strip you of your dignity,  
And senses both at once, as you must see,  
And now confess, unless you senseless be:  
Where Christ's more truly present on the Altar  
Then in the Priests; the Priests deserve an halter;  
And I shall deem that man a stock or stone,  
Who bows to Altars, le's the Priests alone.  
O Priests consider well of what I say,  
And then in this you will not say me nay:  
But if you do, and Altars still adore,  
I'll not spend breath to plead a Priest's cause more.  
But ere we part, once more to Church we'll tend;  
Why do you not to Font, Pew, 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  
Baptism, Lord's Supper, Sermons frequent are:  
In these each week, day, Christ is constantly  
Present; on Altars, Tables, quarterly,  
Or monthly at the most; he than resides  
More in the Pulpit, Font, than ought besides.  
You hold, that 
i Matth. 28. 15. 16. john 3. 3. 5 Rom. 10. 13 14. 15.  Baptism, yea, and God's word too,  
Are simply needful men to save; but so  
Is not the Eucharist, as all agree;  
They then more useful, worthy, needs must be.  
These two save men alone, but t'other not,  
The greatest reverence than you should allot  
To Pulpits, Fonts, whence these dispensed are,  
Than to the Altars, where Christ is more rare.  
But let these pass; you cannot this deny,  
That Bibles far surpass in dignity,  
Fonts, Altars, Tables, Churches, Pulpits, all;  
Which without God's word, to the ground will fall;  
This is their 
k Ephes. 2. 20, 21.  sole foundation, if it fade,  
All else without it, is nought but mere shade;  
Both Table, Pulpit, Church, Font, Sacrament:  
Of all these then Gods word's most excellent;  
In it God's 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 find no respect.  
In fine, Christ's promise is, where two or three  
In his name meet together, he will be  

l Mat. 18. 20 Luk. 24. 3. Re. 5 6 Joh. 20. 13. 26. c 19 26.  In midst of them: yea, Scripture saith always,  
That God amidst his Church, house, folk doth stay:  
As he dwells, lives, most in men's middle part  
And centre; 
m Numb. 5. 3 Psa. 46. 5. Ps. 48 jer. 14. 9 Hos. 11. 9 joe. 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 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 do, writes 
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, Choir, but  
Against the Chancels East-wall, there up shut  
Close prisoner, with a new rail, remote from  
The Congregation, which now must not come  
Nor have seats near 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 Church's midst, are not their Throne:  
If you will have them graced 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 prayed, looked towards the East,  
Because the Altar was so placed, at least,  
In most old Churches; this is 
p Antid. Lincoln. Sect. 2. c. 7. pag. 86.  Heylins' Fable,  
To justify the placing of the Table  
Against the East end of the Chancel wall, 
Answ.   
Though he no Altars, Tables, finds in all  
Antiquity so seated; when as they  
In midst of Church, or Choir were placed always;  
Hence Quires were so styled, because men did stand  
About the Altar round, like a Crown; and  
Did there sing praises; as writes 
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 De Vniverso. l. 5. c. 9  Rabanus Maurus, 
s Durandus Rat. divinorum l. 1. c. 1. nu. 18 Durantus de ritibus Ecclesiae, l 1. c. 17. n. 1. Barthol. Gavanus; come. in rubt. Miss. pars. 1 Tit. 15. sect. 2. Cassan. Litur. c. 22.  others heretofore,  
Though some fond novelists the contrary  
Averre, against truth, and antiquity.  
Hence in old times, the people round about  
The Priest and Table stood [not thence barred out  
With rails as now] when as the Sacrament  
Was celebrated, as is evident,  
By 
t O miraculum quicum Patre seorsum sed●t, in illo ipso temporis articulo omnium manibus pertractatur, etc. 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.  Chrysostom's words, in the Margin, and  
By the Priest's prayer at 
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. Cassandris 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.  Mass, for all that stand  
There 
* Altar 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 Sacerdos solus Missam nequaquam celebret, etc. 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 congregate, 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 Mass. [mark 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 pursuit  
Hereof, he must remember Christ's words, where  
Two or three in my name together are  
Met, there am I in midst of them; hence we  
In the 
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 sanctify this our Oblation:  
Hence 
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 Jesus, si tecum ero in domo tuae, & none in medio domus tuae. At isti non sic, sunt quidem cum Jesus, sed non in medio domus ejus, etc.  Bernard sweetly descanting upon  
That of the Psalmist, He shall not dwell in  
The midst of my house who works 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 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 Liturgia sancti Petri bib. Patrum tom. 1. p. 210. & Liturgia sancti jacobi, 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.  massbook, writers, I  
Find Priests still singing, thus I will wash my  
Hands in innocency, and so I will  
Compass thine Altar round; and Bishops still  
When they did hollow Altars anciently,  
Did 
c Rational. div. l. 1. cap. de Consecrat. Altaris, & l. 4. c. the thurificatione Pontif. Roman. p. 144, 145, etc.  cense and Circuit them round frequently,  
Which they could not do, unless they stood so  
That they might round about them freely go.  
Yea, in the ancient 
* Tunc Acolyti vadunt dextralaevaque post Episcopos Circa Altar. Subdiaconi finito offertorio, vadunt Retro Altar, aspicientes Pontificem, stantes erecti. Ordo Romanus de Officio Missae, apud Georg. Cassandris Opera, p. 101, 102. 107. 112. 118, 119.  Roman order, I  
This passage find, that Bishops anciently  
Did round about the Altar go, when they  
Did consecrate; that subdeacons always  
Behind the Altar went, and stood upright  
After the Offerture, with their eyesight  
Fixed on the Pope, which could not be at all,  
If Altars stood not distant from the wall.  
Besides, 'tis clear out of 
d Eccles. hist. l. 10. c. 4.  Eusebius,  

e Hom. 1. in Isai, c. 6. Vidi Dom. de Sacerdotio, l. 3. & 6. and in his Liturgy.  chrysostom, 
f De Verbis Domini, Serm. 46.  Austin, 
g Eccles. Hierar. l. 3.  Dionysius,  

h Oratio. 21.  Nazianzen, 
i Eccles. hist. l 5. c. 22.  Socrates Scholasticus,  

k Eccles. hist. l. 12. c. 34.  Nicephorus, 
l Eccles. hist. l. 2. c 3.  Bede, 
m De Rebus Eccles. l. 4. c. 19  Walafrid Strabus,  

n Rationale Divinorum, l. 1. c. 2. n. 15. c. 1. n. 18. c. 7. n. 15. See Cassandris Liturgica, c. 3●. p. 84. and my Quench-coale. p. 11. to 30. 235. to 239. 290, etc.  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 De Origine Altarium c. 6. p. 135.  Hospinian 
p De Missa l. 2. c. 1. p. 177.  Mourney, 
q Tablean, des differens, part. 5. c. 6. p. 307.  Marnix, 
r Nouvaute du Papism Contr. 11. c. 17, 18. p. 1022.  Moulin, men  
Of note] with 
f Cathol. Orthodox. tom. 1. qu. 29 p. 514.  Rivet, and some more learned  
Men, in Reformed foreign Churches bred,  
With 
t Scripta Anglicana p. 475.  Bucer, 
u In his works p. 476, 477.  Tyndall, 
x Fox Acts & Monuments, p. 1211, 1212.  Ridley, 
y Notes on Exod. c. 20. & 27. p. 279 307  Babington,  
Old 
z Fox Acts & Monuments, p 1404 1406.  Ferrer, 
a Answer to Hardings Preface. Reply to Harding, Artic. 3. Divis. 26. Arti. 13. Divis. 6. p. 362.  Jewel, 
b Answer of a true Christian to a counterfeit Catholic, 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 Answer to the Rhemish Testament notes on 1 Cor. 11. sect. 18.  Cartwright 
d Institution of the Sacrament, l. 6. c. 5. p. 462.  Morton,  

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 Choir, as in these days,  
But in the midst, that people might always  
Go or stand round about them; Thus stood the  
Altar of old in the 
f Roma sater, l. 3. c. 13. l. 2. c. 4. p. 31.  Catacombe  
At Rome, and in Saint Peter's Church lately,  
[Rome's prime Cathedral;] and in history  
I read, that 
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, decked with a cheerful grace,  
After his approach to the Lords Table  
In the midst of the Church: And I am able  
By 
i See my Quench. coal 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 Choir, against the wall, but I  
Will only name two more for brevity:  
And those at home. In 
k Beda eccls hist. l. 2. c. 3. Antiq eccle. Brit. p. 7. habet hoc in medio pene sui Altar, etc.  Augustine's Church, built by  
Austin, first Archbishop of Canterbury:  
In that great Church, in Bedes time, the Altar  
Stood almost in the midst of the Church, far  
From the East-wall, in the North-Isle: [If I 
g Chemnitius examen council. Trident. pars 4. Platina in Nich. 3. Anastasius de Vitis Pontif. p. 68, 69. Thomas beacons works, vol. 3. p. 281, 282. Hospiman de Orig. Altar. p. 35.   
Conceive him right.] And the 
l Caenbdens Brit. p 460.  Monks of Bury  
Abbey in Suffolk in King Edward's days,  
[The first of that name] while they went to raise  
Them a new Chapel, as they digged, found  
The walls of an old Church, that was built round,  
So as the Altar stood, as it were nigh  
Or in the midst; and we think verily,  
[Writes Everden a Monk of that place, yea  
And Cambden out of him] that this was the  
First Church there built unto Saint edmond's name  
And service: In these two Churches of Fame,  
Of special note, and great antiquity,  
The Altar stood in, near the midst only:  
And in the Church where 
m Beda eccls 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, etc.  Saint Furse was enshrined,  
Above the Altars East end; as I find,  
Saint 
n Godwins Catalogue of Bishops, p 295 296. 315. 352.  Hugh of Lincoln, and John Elmer were  
Interred above the Altar, even here  
At home: therefore it stood not anciently  
Against the East wall of the Quire. Lastly,  

o Epist. lectori, p. 115. before his translation of the Greek Liturgy.  Hervetus, 
p De Graeco●●n Ritibus, Bibl. Patrum, tom. 15. p. 771. 〈◊〉.  Genebrard, and 
q Claudius' Saints in his Edition of the Greek Liturgy: Parisiis. 1560.  others write,  
That in Greek Churches, the high Altars site,  
Or place, is in the midst of the Choir, where  

r De Antiquis Missae Ritibus l. 2. c. 28.  Josephus Vicecomes proves most clear,  
That Altars seated were of old, both by  
Eusebius, and Martyrs Tombs, anciently  
The 
s Beda Eccles. hist. l. 2. c. 1. Fecit inter alia papa Gregorius, ut in ecclesiis petri et pauli, super corpora eorum missae celebrarentur.  only Altars, which stood East and West,  
Not North and South. We must then needs detest  
Their shameless impudence, and forgery  
Who contradict so clear a verity,  
And dare affirm, that Altars heretofore  
Were placed against the East wall evermore,  
And there railed in; and that men did receive  
The Sacrament kneeling, as most believe,  
When as its clear, they did receive only  
Standing or 
* Hence the Waldenses saith was, That the Sacrament ought to be received at the Table, according to the ancient 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 himself, Edition old. p 89. 〈◊〉. Christordained his Supper a Table matter; we turn 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, Council, Book,  
Attests, that Christians to the East did look,  
Because their Altars were so placed: belly  
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 help of lies.  
They 
t Gen 2. 8. Basil de Spirim sancto, c 27. Tertullian Apolog. c. 16.  Eastward looked, prayed, because Paradise  
Stood there of old, and there the Sun did rise;  
Poor reasons if well scanned; yet not the truth,  
They learned 
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 coal, p 303. to 307. Dr. Reinolds de Idolo. Rom. Eccl. p. 432.  it from the Pagans in their Youth  
As might be proved by grave authority,  
And Father's verdicts, which I here pass by.  
There is small reason then to symbolise  
With them in this their heathenish Rite and guise.  
Yet Christians bowed to Altars anciently.  
It is a falsehood, one passage only  
There is to prove it, 'tis 
x De Poenitentia. vid. Notae Ibidem.  Tertullias,  
And that corrupted by some evil hands,  

* Written anciently 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 'tis Charis in the true Copy,  
As notes 
y Lacerda, & Junus, Ibid.  Pamelius, though a Papist, and  
Some 
z Albaspinaeus. Observe. 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 speaks 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 less the Altar room,  
As 
a See Pamelius ibid. and my Quench-coale, p. 250. to 253.  all confess, they could not bow the knee  
Unto the Altar, which they might not see,  
But to God's dear Saints, out of Church, whom they  
Kneeled down to, at their houses, both to pray  
Them to forgive them, and to supplicate  
God for them, whilst thus Excommunicate:  
This is the only sense, scope of that place:  
This Aris then for Charis, doth disgrace,  
Not help your cause. Besides this, there's not any  
Clear proof or passage in Antiquity,  
For Altar-bowing, till 
b Oratio de Imaginibus, 1 & 2. p. 449. b. 762  John Damascen,  
To prove that Images of holy men  
And Christ might be adored, writ, men may bow  
To Images, and Altars, (as Rome now  
And some it seems 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 rely  
On him, you must commit Idolatry,  
And 
* Which is Idolatry, Exod. 20. 5 judg. 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 Archbishop's speech in Star-chamber, p. 48. 51.  You bow not to  
But towards them; these Authors both say, To:  
This last, seven hundred twenty years and more  
From Christ lived; till then none did thus adore  
Altars, nor since, till Transubstantiation  
Brought in the breads, than Altars adoration.  
The Christians for eight hundred years, or more  
After Christ, did not bow, kneel, or adore  
In Prayer on the Lords days, nor yet between  
Easter and Pentecost, as may be seen  
In 
d Concil. Constant. 6.  Counsels, 
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 always standing taken on the Lord's day,  
Wherein their knees to pray they ne'er once bend,  
Much less to Altars, or the Sacrament.  
Whence grave 
f Nun 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 Mass forecited.  Tertullian writes, that they stood by  
[Not bowed, kneeled too] the Altar anciently,  
In all their stations when they celebrated  
Christ's supper; Altars than were not railed, grated  
About as now, to 
* Dum datur communio aut aliud quippiam officij fit, omnes stant erecti. Georgij Cassandris Liturgica. c. 11. p. 29 See p 65. 70. 73. 82. 94. 95.  keep the Laity  
From coming near them, since they them stood by,  
As do the 
* Dum datur communio aut aliud quippian officij fit, omnes stant erecti. Georgij Cassandris Liturgica. c. 11. p. 29 See p 65. 70. 73. 82. 94. 95.  Aethiopians at this day,  
Who stand upright when they receive always.  
But 
g Archbishop's speech in Starchamber. p 47. to 52.  Knights o'th' Garter bowed 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 Compliment;  
Used 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 do they deem these congees then, divine,  
But merely civil, since they then incline,  
As much, or more to the King's Person, Throne,  
As to the Altar, or aught placed thereon:  
Nor did these Knights, 
h Archbishop's speech. p. 49. 50.  thus bow at first, as ye  
In him who this objects, may read; where he  
[Admit the 
i Libro Nigro Windorien. p. 65  Black Books Legend true, though not  
Once named in English Annals, but forgot]  
Confesseth, that King Henry of that name  
The fifth, by Charter first ordained the same,  
When as these Knights first bowed 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 only,  
But 
k Domino D●o & Altari ejus in modum viroruus Ecclesiasticorum, Ib.  unto God, and to his Altar too,  
As Priests and Monks then used for to do:  
The King and Lords, who made this Act, were all  
Blind Papists, and the times quite blind withal;  
The pattern which they then took, was unsound,  
Blind Priests and Monks: what shadow then or ground  
Can thence be raised, true Christians to induce  
Unto this Courtly, or mere Popish use?  
Which since it order 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 congees still retain  
As civil, they this act and them disdain,  
As Popish, as an apish imitation,  
Of Priests and Monks gross Altar-adoration.  
Who in their Masses, used for to bow  
To (before) Altars, as our Priests do now:  
Witness their ancient 
l Pontifex inclinans se paulu lum A D Altar: Altari inclinans: Adorato Altar: pertransit Pontifex in caput Scholae & in gradu superiore inclinato capite ad Altar. Et salutar Altar, Sacerdos quando dicit Supplices te ro gamus; humiliato capite inclinat se ante Altar, Sub●llaconi ad Al●are progredientes simul se inclinant coram ●o: Ordo Romanus de Offic. Missae apud Greg. Cassandris opera, p. 108. to 130.  Offices and the  

m Missale parvum pro Sacerdotibus in Anglia itinerantibus. Printed Anno 1623. Ordo Missae p. 19 Sacerdos paratus cum ingreditur ad Altar, facta illi Debita Reverentia, p. 29. Profunde inclinatus ante Altar.  Small Missal, made for Priests that travelling be  
In England (lately Printed,) which enjoin  
Their Priests at Mass to bow down and incline  
Unto their Altars, and due reverence  
To make to them: which 
n Ribadeniera Fleurs des vies des Saintes part 1. p. 104 After Compline and Matins he visited all the Altar; o● the Church, making a prostration and reverence to every of them.  Raymond used, whence  
He prescribes 
o Tunc te Curv●bis ad a●am, 〈◊〉 est, in●linabis Alta●● Su●●ula Ray●undi fo. 133.  Priest's beginning Mass to bow  
Unto the Altar, as our Priests do now.  
Should I to this King's Act, annex the story  
Of Cardinal Poole, Pope's Legate to Queen Mary,  
Whose 
p Fox Acts & Monuments Edit. 1610: p. 1781.  Visitons in Cambridge, did enjoin  
Scholars [in her days] to bow, and incline  
To, and before the Altar, [the only  
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 2 Kings 18 22. 2 Chron. 32 12. jer. 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 bodies? Yes, fall, kneel before  
Him with all humble reverence, when you pray:  
This is a worship, which none will gainsay:  
It is 
r Psal. 95. 6. Psal. 86. 9 Dan. 6. 10. Acts. 21. 5 Ephes. 3. 14. Psal. 72. 9 11.  commanded in God's Word; 
Object.  adore  
God thus devoutly, 
Answ.  he expects no more  
Worship but this, and will be pleased with it,  
Though all these Altar-bowings should omit;  
As you by this one Text may understand;  

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.  answered every Text, proof, ground,  
Whereon you this new Altar-worship found;  
And made you see, how they all severally  
Confute, confound it by God's destiny;  
Your Scriptures, Reasons now are all quite spent;  
Had God, or Christ, wiled that you should have bend,  
Or bowed thus, they no doubt would have expressed  
It in the Scripture, where is not the least  
Touch, show, or colour of it: and if these  
Texts, grounds and reasons which some men now please,  
To urge, had been sufficient to inclined  
Men thus to bow, those holy men we find  
In sacred writ, would doubtless constantly  
Have practised it; be not more wise than 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 Fleures des vies des Saints part. 1 p. 104. , a late Jesuit,  
Of Rome's Saint Raimond of Rochfort, doth write,  
That in the nights he used it discipline  
Himself, after the Matins, and compline,  
He all the Altars in the Church, duly  
Would visit, and unto them severally  
Prostrate himself, and make low reverence.  
Belike our Priests and Prelates learned from hence  
To bow to their new Altars; since I find  
This Saint the 
b He died Anno 1275.  first, who Altars in this kind  
Adored; yet not constantly, but when  
He whipped himself; in nights, not days. If then  
Our Novellers will imitate him, they  
Must whip themselves, ere they bow; and in day  
Time quite forbear this Compliment; and use  
It but at night: Both these they will refuse.  
I read, Saint 
c Surius Tom. 5. vita Francisci ex Bonaventura. c. 8. et Duralt jesuit Flores Exemp c. 5. tit. 6.  Francis the Friar, exhorted  
A Cade-Lambe (for he to Beasts, Birds, Preached  
Oft-times;) to be attentive to God's praise;  
And hereupon, this holy Lamb always  
After, the Church frequented every day,  
And without any Tutor (as they say)  
Kneeled before the Altar of our Lady,  
At the Hosts elevation; (mark you why)  
In honour of her Maker; 
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 heretics learn to adore  
The blessed Sacrament, and bow before  
It, by this Lamb's example: happily  
Our Altar Worshippers were lessoned by  
This silly Lamb's example, to kneel, bow,  
Adore before their Altars, Tables now;  
And worship them, and Christ, who sitteth on  
Them (as 
* Shelfold, Widows, Heylin, Archbishop Laud; and Dr. Pocklington, in their places forcited.  they write) as in his Chair or Throne:  
But then they should, like this Lamb, kneel only,  
And bow thus, when they lift the Host on high;  
And that not to the Altar, but the Host:  
Should they this do yet, their design were lost,  
Wherefore, I doubt, these Wolves in 
* Matth 7. 15.  sheepes-clothing,  
Have rather from two Asses learned this thing,  
Famous in Popish Legends, who before  
The Host, and Altar kneeled, to adore  
Them. The first was, the 
e Rihadeniera Fleures des v●es des Saints. p. 1. pag. 563.  Ass of Bovivil,  
Kept three days fasting, who of her freewill  
Forsook her provender for to adore  
The Host her Maker, brought and held before  
Her by Saint Anthony; which miracle  

f P. 95.  Already touched more largely) wrought so well,  
That it her own did Convert, nay, more,  
Teach Catholics the host for to adore.  
I wonder why the 
* Matth. 21. 2. to 10. Mar. 11. 1. to 11.  Ass which Christ road on  
Into Jerusalem, fell not upon  
Her knees, her Maker's person to adore,  
When as this Ass fell on her knees before  
This Host, which did but only represent  
His body. Sure some lewd Friar did invent  
This Legend; or this Ass was tutored  
Like Banks his horse, to kneel thus to the bread,  
To cheat the vulgar, and make them adore  
The Host, like this Ass, for their Creator;  
Else that Ass whereon Christ road, would as well  
As this, have to him on her knees down fell.  
In memory whereof Saint Anthony  
Holding the Host, and this Ass kneeling by  
Thereto, are graven on the high Altar  
At Milan, where this happened, or not far  
From thence. But this devout Ass did adore  
The Host, not Altar; but once, and no more.  
Those than who bow to Altars frequently,  
Transcend this Ass in devout foolery;  
And the next Ass, or Mule; which, as I read,  
From 
g Ribadeniera Fleures, etc. part 1. p. 151.  Andelousa in Spain carried  
The relics of Saint Bernard, Accurse, and  
Three Martyrs more, slain by the cruel hand  
Of Pagan Moor in Morrocco, unto  
(If you believe the Legend which writes so)  
Conimbri, by Gods conduct directly;  
And went to the Gate of the Monast'ry  
Of Saint Cross, where the Canons Regular  
Of Saint Austin reside; and staying there  
Until ' the gates were opened to her, she  
Went in first, King Alphonsus, ●is Queen, the  
Whole Court, and multitudes then following her  
In great procession, to the high Altar;  
Before which she kneeled down, and would not stir  
Thence, until they had quite discharged her  
Of these Saints relics she thus carried;  
Which, for a miracle is registered.  
This devout Ass, 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 far transcend,  
In that they to their Altars daily bend,  
Without a miracle, and them adore;  
Whereas she did, not kneel to, but before  
The Altar; not in to reverence, or pray  
To God; but there her burden down to lay.  
Those than who bow to Altars, far surpass  
Saint Francis Lamb, Bonivils', and this Ass  
In fond devotion; Beasts, Sheep, Asses, Mules  
Acts, in God's worship, must not be men's rules;  
As Rome now makes them, but 
h Psal. 119. 9 john 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.  God's word only,  
Which Altar-worship doth not justify;  
Nor yet the adoration of the Host,  
Which is not God, but sacred 
i 1 Cor. 10. 16. 17. c. 11 23 24. 26. 27. 28. Luk. 24 30 35. Acts 2 46. c. 20 11. john 6. 32. 33. 34. 35 41. 48. 50. 51. 55. 58 compared together.  bread at most.   
FINIS.