Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	drink_v	sacrament_n	13,844	5	7.6487	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03718	The brutish thunderbolt: or rather feeble fier-flash of Pope Sixtus the fift, against Henrie the most excellent King of Nauarre, and the most noble Henrie Borbon, Prince of Condie Togither with a declaration of the manifold insufficiencie of the same. Translated out of Latin into English by Christopher Fetherstone minister of Gods word.; P. Sixti fulmen brutum in Henricum sereniss. Regem Navarrae & illustrissimum Henricum Borbonium, Principem Condaeum. English	Hotman, François, 1524-1590.; Fetherston, Christopher.; Catholic Church. Pope (1585-1590 : Sixtus V). Declaratio contra Henricum Borbonium. English.	1586 (1586)	STC 13843.5; ESTC S117423	154,206	355

and blood of Christ And in like number Ambrose in the booke of the sacraments acknowledgeth onely two baptisme and the Lords supper But the papacie addeth ouer and besides these fiue more Order Confirmation Vnction Trident. con sess 6. c. 14. sess 14. c. 1. seq Penance and Matrimonie The holie scripture teacheth vs that matrimonie is not onely comly and honorable for al men but also that it is in a maner necessarie to Heb. 13. 1. Cor. 7. auoid fornication * Therfore we read that Peter the apostle had a wife * where mention Mark 1. Matt. 8. is made of Peters wiues mother Moreouer Chrysostom * saith The Apostle Ad Tit. hom 1. stoppeth the mouth of heretiks which slander mariage shewing that it is not a detestable thing but so honorable that with it they may go vp into the holie throne euen of bishops To what end should I vse many words The pope himselfe saith * If any man shall teach In decret dist 28. a priest to despise his owne wife vnder colour of religion let him be accursed Also * Bicause it Dist. 31. is prouided that single life might not be fostered and that he should be sequestred from the communion of the faithful which doth separate himselfe from his wife bicause of ecclesiastical orders Also dist 3. c. si quis nuptias But the same pope doth in the Tridentine Councel so forbid his clerks and nunnes to marrie that he doth euen inforce them when they enter his holie orders to take an oth that they will liue in perpetual single life which Paul sheweth to be a sure 1. Tim. 4. Titus 3. marke of Antichrist The scripture teacheth that we must acknowledge that wée haue saluation and iustification by Iesus Christ from the alone mercie of God Ies 43. I I am he saith the Lord which blot out your iniquities Also Matt. 9. That you may know that the sonne of man hath power to forgiue sinnes vpon earth I say to the sicke of the palsie Arise take vp thy bed and go home But the pope saith thus in Bernardin Rosetus We can demerit eternall life with works Serm. 20. Therefore we ought to presume and hold for a certaintie that after this life we shall assuredly haue eternal life for the reward of good works Also in the Summarie de grat sanct Good works demerit three things namely eternall life increase of grace remission of punishment As if either the chastitie or holines of our flesh could be so great that we should not alwaies be accounted vnprofitable seruants or that we can do those works for our Lord and patron besides those that we of duty owe that we can merit any thing But let vs sée the rest The scripture teacheth that in the Lords supper as wel the bread as the wine must be giuen to those Mat. 26. Mark 14. 1. Cor. 11. that come thereto * But the pope will suffer the people to haue no more saue onely the bread and forbiddeth them the receiuing Concil Const. sess 13. of the cup and wine * Which inhibition we may so much the more wonder at De consecrat dist comperimus bicause the pope in his Decrées * hath left this in writing We find that certaine hauing taken onely a portion of the holie bodie do abstaine from the cup of the holie blood who vndoubtedly let them either receiue the whole sacraments or else let them be kept from the whole bicause there cannot be a diuision made of one and the same mysterie without great sacrilege The same scripture commandeth all to take eate and drinke But in poperie onely the priests take eate and drinke which notwithstanding is manifestly forbidden in the same decrée * in these words When De cons dist 2. c. peracta the consecration is ended let all communicate which will not want be put from the bounds of the Church for both the Apostles did thus decree and also the holie church of Rome holdeth this The same holie scripture doth appoint that in the Church and assemblie of the godly all things be vttered in the common language that the multitude may easily vnderstande what euery one saith and addeth a reason bicause if anie thing should be vttered in a strange and vnknowen toong the multitude could not giue their consent and answer Amen But in poperie not onely the priests but also the multitude and silly women which mumble vp certaine forms of praiers do say all in latin The scripture teacheth vs that Christ is the onely bishop and priest who did once sacrifice his bodie for mankind according to that * Christ was once 1. Tim. 2. offered that he might take away the sinnes of manie And We are sanctified by the offering vp of the bodie of Christ once made And againe Ephes 5. Heb. 9. 10. By one oblation hath he consecrated for euer those that are sanctified But the pope hath made infinite priests whom he hath commanded that so often as they say masse they should so often sacrifice the bodie of Christ both for the liuing and also for the dead Whervpon commeth that forme of Canon in the masse We pray that thou wilt accept and blesse these gifts these rewards these sacrifices which we offer vp to thee for thy Church Also vpon Easter day in the secrets of the masse Receiue the praiers of thy people with the oblations of the hosts Also out of the masse for the dead The sacrifices we offer vnto thee for the soules of thy seruants and handmaids Also O Lord we offer to thee sacrifices for the soule of thy seruant Also in the booke of the Conformities * As frier Fol. 65. Iohn was at masse and in the eleuation of the Lords bodie as he offered it for the soules of the dead to God the father he saw an infinite number of soules go out of purgatorie as a multitude of sparkles out of a firie fornace and fly to heauen for Christs merits who is daily offered in the most holy host for the quicke and the dead But let these things hitherto be spoken touching the corrupt polluted defiled and filthy religion of the popes only for examples sake For séeing this crime of the papacie hath in many and great books for the space of more than fiftie yéeres togither béen most plentifully declared and handled by the Diuines of Germanie Heluetia France and England and by others also it séemeth more commodious to come vnto the fourth crime of the papacie The crime of Sacrilege HItherto haue we spoken of the second crime of the papacie Hereafter order doth require that we intreate of sacrilege and of that wickednes which commonlie they all Simonie of Simon Magus For it is manifest that at Rome the pope kéepeth two simonie markes of those thinges which they call spirituall One is that wherein benefices are openly sold without any dissimulation and that is the most gainefull

a certaine and set day to make certaine little images like to a lamb of white wax tempered with oile He affirmeth that these if they be hoong about the neck do in like sort purge mens sinnes euen as the blood of Christ doth purge them he affirmeth that they driue away lightening that they helpe women in childbirth and that they saue men from burning and shipwrack What more wicked thing can be spoken or thought vpon But these are called the traditions of the elders deliuered to this pope by his predecessors as from hand to hand For in the booke of the popes Ceremonies it is written thus Balme and pure waxe with holie oile Togither mixt a lambe do make 1. Sect 7. Which gift of price and vertue great To the beloued I betake As borne of fountaine and adiured By sacred words Whose power is great For flashing lightnings it depels And euery euill away doth beat It breaketh sinne like Christs owne blood It vexeth it It doth preserue Women with childe and infant saues It giues those gifts that do deserue The fires force it will destroy And faire doth saue from flouds annoy Let this then be the first tradition of the popes which is deliuered to vs with like the same authoritie as the holie scripture There followeth another The holie scripture teacheth vs that the sacrament of baptism is the sprinkling of the blood of Christ Iesus for the remission of our sins and the Acts. 22. Rom. 6. 1. Cor. 6. 15. imputation of his righteousnes But the popes traditions doe grant baptisme to bels and the priests of the papacie do abuse so great a sacrament euery where so wickedly and vngodlily that the emperor Maximilian the first wrote a complaint concerning that matter which is extant among his grauamina or burdenings in these words Also the suffragans haue inuented that they alone and none other priest should baptise bels That done the simpler sort do beleeue the suffragans affirming the same that such bels thus baptised do driue away diuels and tempests Wherefore they haue sometimes an infinite companie of God-fathers and especially those that are of wealth are intreated In the time of which baptising they touch the rope wherwith the bell is tied and then the suffragan he singeth first as they vse to do at the baptising of infants and then they altogither make answer and do double the name of the bell and they put a new garment vpon it as they vse to do to Christians And shortly after Therefore a thing so wicked and vnlawfull ought to be abolished Maximilian saith excellently and cléerly But as the sow in wallowing so are the popes delighted in this filth and corruption And concerning this most filthy customary pollution of the In tract de super num 3. nu 9. num 14. sacrament let vs read Martin de Arles Go to now let vs prosecute other corruptions of religion The scripture teacheth vs that there is but one mediator of God and 1. Tim. 2. 1. Ioh. 2. Rom. 8. Heb. 7. Amb. in epist. ad Heb. men Iesus Christ * And therefore Ambrose saith They are woont to vse a miserable excuse saieng that by iust men we may go vnto God as by earles vnto the king Go to now is any man so mad and so vnmindfull of his safetie that he will attribute the maiestie of the king to an earle seeing that if any be found but euen to talke of this matter they may by good right be condemned as guiltie of treason And these men will not thinke those to be guiltie that giue the honor of the name of God to a creature and forsaking the Lord do worship their fellow seruants as if they could do God any greater seruice For therefore do men go to a king by tribunes and earles bicause surely the king is a man and he knoweth not to whom he ought to commit the cōmon-welth But to please and intreat God who is ignorant of nothing for he knoweth all mens merits we need no spokes-man but a deuout mind For wheresoeuer such a one shall speake he will answer nothing at all This saith Ambrose What How religiously doth the papacie kéepe this ordinance of the holie scripture and the old Church It denieth that there did euer any saint depart this life which was receiued into the place of the blessed which doth not execute the office of a mediator and intercessor Only so Nay whatsoeuer bawds Francisses Dominiks and other deceiuers and coseners they would canonize among the saints they brought vs in the same for mediators and spokesmen The scripture teacheth vs that there be onely two places for soules of the dead Iohn 5. Matth. 25. after this life heauen for the blessed hell for the cursed Therfore Augustine saith * Lib. hypognost The faith of the catholiks by the authoritie of God beleeueth the first place to be the kingdome of heauen the second hell where euerie reuolt and stranger from the faith of Christ is punished Of any third we are altogither ignorant neither do we find in the holy scripture that there is any such Thus writeth he But the papacie feigneth that there is a third place where the soules of certaine that are guiltie of light and as they terme them of veniall sinnes are purged before they go vp into heauen which place for this cause they call the fire of purgatorie as if ouer and besides the blood of Christ that was shed for our sinnes to purge vs we néed either those pictures of lambs or this supposed fire whereas notwithstanding the scripture doth euidently teach vs that our soules are purged by the onely blood of Christ and that their blots are washed away by this medicine alone 1. Ioh. 1. His blood purgeth vs from al sin And Mat. 26. My blood shall be shed for many for the remission of sinnes Finally these are the words of the Tridentine Councell that There is a purgatorie Sess 25. and that the soules that are there kept are holpen by the praiers of the faithfull and especially by that acceptable sacrifice of the altar We sée how great corruptions the papacie hath brought into Christian religion Item sess 6. ca. 30. Sess 22. ch 2. c. 3. But besides these innumerable other may be reckoned vp The scripture teacheth vs that there be onely two sacraments namely baptisme and the supper the former whereof was instituted Matt. 28. Mark 16. and the latter Matth. 26. Mark 14. Luc. 22. and 1. Corin. 11. 23. Therefore Augustine saith Christ knit togither Ep. 218. ad Ianuar the societie of the new people with sacraments in number fewest in obseruation easiest in signification most excellent as baptisme consecrate to the Trinitie and the communicating of the bodie and blood of Christ. Also The Lord and the apostolike doctrine gaue but a Lib. de doctr Christ. ca. 9. few signes as is the sacrament of baptisme and the celebration of the bodie

and blasphemous verse in the beginning of the same booke Francisce Iesu typice dux normáque minorum Sedes nobis perpetuè da regni coelorum Francis whom Typicall Iesus we call The captaine and rule of Minorites all Grant vs in heauen places perpetuall And now that euery one may vnderstand what maner marking that was which the church of Rome setteth downe to be beléeued of all the faithfull it is woorth the pains to marke the very words of the writer or rather of our Frier pope Sixtus which hath decréed that that writer be beléeued and reuerenced commonly For he saith * Not onelie his hands and feet were bored Fol. 228. but also nailed so that the nailes might be seene in them Againe the heads of the nailes were blacke whereas notwithstanding they should haue beene like to the flesh or sinewes whereof they were made thirdly the heads of the nailes were very long and turned backe againe wheras notwithstanding there was neither hammer nor stroke fourthly the marks were imprinted in a bonie place and not in any soft place fiftly though the nailes were fleshie or sinowie yet were they hard as iron strong solid sixtlie the nailes themselues were not short hauing onely tops or heads but they were long and went through seauentlie the nailes did not sticke out on the other side but they turned backe so that you might thrust your finger in vnder the crooke and bent thereof eightlie though the nailes were made of flesh or nerues and were bent on both sides of his feet and hands and were longer than they were thicke truely neither his handes nor his feete were disfigured or drawen togither ninthlie the nailes were on euery side seperate from the other flesh so that there were tents put in on euerie side to stay the blood tenthlie the nailes did wag and yet they could not be remooued from his handes or feete though S. Clare and others had assaied to do this eleuently the markes of the nailes and of his side during this long time were not putrified namely for the space of two yeeres and vpward tweltfthlie the wound of his side was like the wound of Christs side Moreouer it was a woonder how S. Francis seeing his paine was so great by reason of the opening of his bodie in fiue places namelie in his hands feet and side and the blood issued thence continually could liue so long to wit aboue two yeeres all which time he liued after he had gotten his markes Our cowled frier hearest thou this who séeing thou hast so manie yéeres béene a generall chiefetane of the Franciscane order and a great maister hast taught these fables in thy schooles being now the chiefe stay and top of the same order and being become the pastour of the vniuersall church as thou saiest thou goest about to deliuer vnto vs these same monsters in stéed of diuine oracles What If there were in thée and thy Franciscanes any shame or shamefastnes should there remaine continue at Blese a noble citie in France that wicked superscription written openlie vppon the church doores touching Francis Bernardo His sinne shall be sought And it shall not be founde But it delighteth vs a little to declare whence these oracles haue their authoritie For a few lines after he writeth thus The deuill saide that when Christ sawe that Francis was giuen him to be the standerd-bearer of so great an order he imprinted in him the markes of his wounds and the nailes in his hands and feet and the wound in his right side Thus saith the deuill And why it was done the deuill being coniured by a certaine priest to tell the troth after more things by the mouth of a woman abiding at Rauenna called Santese saith thus There be two in heauen that are marked namelie Christ stout Francis Therfore when Christ knew that he would giue stout Francis the bull of his markes he did not suffer him to receiue a bull from the pope made with mans hands Thus said the deuill These Fol. 230. col 4. fol. 231. col 1. words are written in as many letters out of the same book of Conformities Wherby we may vnderstand what authoritie is due to these oracles and to this woorthy testimonie of theirs vttered by sathan although neither Christ neither yet his apostles could abide that he should beare anie witnes of them Now let the noble and famous Counsellors of France consider according to their singular wisedome séeing that Sixtus the fourth and Sixtus the fift being both Franciscanes and presidentes of the Franciscanes many other popes haue brought in these forged and blasphemous fables into the church and haue confirmed them so long by their authoritie and do so greatly confirm them at this day whether they be iustly or vniustlie condemned by the most part of Christendome of impietie and wickednesse Whereof that they may the more commodiouslie consider we wil also adde another place out of the same booke where it is thus written Francis was bodilie lifted Fol. 231. up in the holie mountaine of Aluerne as frier Leo his fellow saw him For somtimes he found him in the aire lifted vp so high that he could scarse touch his feete and then he did imbrace them with teares sometimes he found him lifted vp from the earth halfe as high as beeches sometimes he founde him lifted vp so high that he could scarce see him And frier Leo did oftentimes finde him speaking with Christ. O good Iesu Who is he that doth not shake euerie iointe when he heareth these monsters of words For what other thing is it to deliuer these things to the people in sermons than to make Francis a bodied God and to set him foorth to be worshipped of the people of Christ And yet there followe more cruell and filthy things For Francis himselfe is brought in speaking thus After these things Christ Iesus crucified laid his hands to my bodie and Fol. 232. first to mine hands and secondlie to my feete thirdlie I felt the marke of his side with great paine and he did imprint them euery time when I cried out sore and he told me certaine secret words which I neuer told any as yet Doth our cowled Sixtus thinke that there is any so void of vnderstanding in this our age that he doth beléeue these blasphemous and wicked fables Doth he thinke that the Counsellers of the king of France and the Senators of the Parleament are so dull and sottish that they do not detest these wicked inuentions togither with their author the sonne of Peter Bernardo Vnlesse peraduenture some man will say these things are shut vp in the selfe-same cloisters and prisons of Munks and are kept in as mysteries of Ceres there where they first tooke their beginning and that no man is at this day so void of wit that he doth not know that these are old wiues fables and dreams of doterels But on the other side behold we haue in