Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	see_v	5,566	4	3.8208	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13155	An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23448; ESTC S117929	224,206	342

administring of the sacrament intentio ministri sayth he requiritur ad perfectionem sacramenti and this is so necessarily required by all Papists in consecration of the eucharist that without the same they say there is no consecration the being then and perfection of sacraments depending vpon the priests intention it followeth that the state of things in the Roman church wil be brought to very great vncerteinty for neither can it be proued that he that ordered the Pope had an intention to order him or that the Romish priests haue an intention alwayes to baptize and consecrate or the parties among them that do mary do intend any such matter how then can the Papists be assured that the Romish church is the true church or that the Popes iudgement is infallible or whether they be idolaters or no when they worship the sacrament when they are vncerteine whether the Pope be either well ordered or baptized or whether their Priests be well ordered and haue truely consecrated the eucharist 9. The master of the sentences lib. 4. dist 3. § ex his determineth that true baptisme is administred in the name of Christ only or the father only or the holy Ghost only ex his apertè intellexisti sayth he in nomine Christs verum baptisma tradi vnde nihilominus insinuari videtur verum baptisma dari posse in nomine Patris tantùm vel Spiritus sancti tantùm si tamen ille qui baptizat sidem Trinitatis teneat But this is as much as if he should say that euery Priest may alter Christes institution and that their owne orders and rites are not to be altered Thomas Aquinas 3. p. q. 66. art 6. doth condemne his masters opinion 10. Thomas Aquinas 3. p. q. 66. art 4. determineth that Christians may be baptized in lie or in beefe broth or porredge in lixiuio aquis sulphureis sieri potest baptismus he saith also the water is not changed by boiling flesh in it doe we then maruell if Masse-priests be so fat Christians seeing they allow baptisme in lie and beefe broth this certes is far from the decencie that is required in the administration of holy mysteries and sauoureth of strange curiosity heereto also may be added that they baptize bels and giue them names and this the Germanes touch in their grieuances 11. Vrbane the Pope c. super quo 30. q. 3. giueth that authority to women which all Papists allow not the fathers certes neither knew it nor allowed it 12. The conuenticle of Trent sess 7. pronounceth him anathema that shall say that baptisme is not necessarie to saluation but this falleth on Thomas Aquinas 3. q. 68. art 2. that supposeth it sufficient to haue baptisme in voto those which allow baptisme as wel of bloud and the holy ghost as of water the conuenticle of Trent thinketh it all one to say that baptisme is not necessary and that baptisme is free as if man not sinning necessarily had not free will to commit sin 13. Martin ab Aspilcueta in enchir c. de baptismo saith he doth sin that annointeth him that is baptised with chrisme kept ouer the yeare of which sinne neither the Apostles nor ancient fathers euer heard any thing 14. Kellison in his Suruey doth not take them to bee perfect Christians that are not confirmed after his popish fashion but this fashion of greasing was neuer knowen to the ancient fathers furthermore this being granted the Papists in England should be very imperfect Christians the most of them wanting this supposed vnctuous consignation 15. The sacrament of baptisme they say may be administred not only by Priests but also by laymen and women but they doe not permit any to consigne men with chrisme but their Prelates and for that they bring foorth the testimony of Euscbius a bishop of Rome de consecrat dist 5. manus so sarre doe they preferre their owne inuentions before Christs institution and so little are they ashamed to alleadge counter fait writings 16. Whether the sacrament of the cucharist bee one or more sacraments they stand in doubt because in a certaine collect the same is both called sacramentum and sacramenta and Thomas Aquinas 3. q. 73. art 2. resolueth that it is one formally and two materially so that materially hee maketh more than seuen sacraments 17. In this sacrament of the eucharist they require bread of wheat and wine of the grape as the matter of the sacrament and yet they say neither bread nor wine remaineth therein after consecration 18. They say Christs body is truely in the host and his bloud in the chalice after consecration and yet is he neither felt nor seene there nor can a bodie of that quantity be contained in so little roome 19. Thomas Aquinas 3. p. q. 75. art 3. will not grant that bread and wine is annihilated after consecration as if there could at one time be no bread nor wine in the sacrament and yet no annihilation of the bread and wine or as if no part of bread and wine remaining it might not be said properly to be brought to nothing 20. Franciscus a victoria in his booke of sacraments c. de eucharistia wil not yeeld that the Priest may consecrate barly bread because barly as he saith is meat for horses but he saith that rie bread may well be consecrated forasmuch as that is bread for men yet others thinke otherwise 21. The accidents of bread and wine wee see remaine in the sacrament but they cannot tell how they should subsist where there is neither bread nor wine 22. Christ ordained this sacrament to be eaten and drunken but the Papists oftentimes neither eat nor drinke the sacrament but carrie it about or hang it vpon the altar 23. If a mouse or other liuing creature take away the consecrated host they will haue the same to be taken if it be possible and to be burned and the ashes to be kept for reliques as we read in the treatise de defect in celebrat miss 24. They beleene that Christs body is in the eucharist because Christ said this is my bodie why then doe they beleeue that his soule and bloud is there seeing hee spoke there of neither 25. In the sacrament they tell how sometime there hath appeared true flesh true blond and Christ in the forme of a child but if this be true then is he not there as they hold sub specie aliena that is vnder another kind 26. Thomas Aquinas 3. p. q. 77. art 2. will haue other accidents to be sounded in quantity as in their subiect but it is absurd to make one accident the subiect of another and yet doth this absurdity being granted little relieue them for they cannot shew how the accident of quantity should subsist without subiect 27. They say that accidents in the sacraments due nourish but of that it followeth that accidents are turned into substance which is more than alchymisticall tran●… 〈◊〉 28. In the sacrament they see by experience

wormes to be engendied if it be long kept and that both the kinds are corrupted but it is blasphemous to say that either Christs body and blood are corrupted or that wormes can issue and be engendred thereof to auoid this inconuenience they say they are engendred of the accidents or of the bread and wine returning againe For the engendring of wormes of meere accidents is absurd and for the returne of bread and wine they can bring foorth no words of scripture 29. Thomas Aquinas p. 3 q. 77. art 7. confesseth that Christs body is not broken in the Sacrament and gladlie would he shew how the accidents there may be broken but he traueileth with vanitie and bringeth foorth nothing but foolerie 30. Commonly Masse-Priests say that Christ at his last supper did eat himselfe and drinke his owne blood before it was shed matters that imply manifest contradiction and dissolue rules of reason 31. Now the spaniards will not denie but they are canibals and eaters of mens flesh that eate the same whether rosted broiled baked or otherwise dressed why then should not the Masse-priests be auoided as eaters of mans flesh and drinkers of mans blood as they say themselues albeit they eate Christs flesh and drinke his blood prepared vnder other formes 32. The fathers say that Christs bodie is meate for the soule and not to be eaten with the teeth but Nicholas the second will haue it torne with teeth as his words import c. ego Berengarius de consecrat dist 2. others will haue it swallowed into the belly 33. Christians abhorre to heare that Christs bodie should be eaten and his blood drunken of brute beastes but Papists teach and confesse both 34. Christ gaue his disciples the cuppe of the new testament the Pope and his complices sacrilegiously take the same from Gods people 35. Christ said take and cate the Masse-priests suffer them that haue them to gape and gaze and giue them often nothing to eate 36. Christians beleeue that they receiue the same Sacrament that Christs disciples receiued at his last supper but Thomas Aquinas 3. p. q. 81. art 3. saith the disciples receiued it passible and such as it then was but now no man can receiue his true body but he must receiue it as it is in heauen that is as it is glorified and impassible 37. They say that the eucharist is both a Sacrament and a sacrifice and for those two ends instituted but that implieth a plaine contradiction for as the sacrifice is offred to God so the Sacrament is ordeined and giuen to men 38. If poison after consecration be mingled in the Sacrament Thomas Aquinas 3. p. q. 83. art 6. will haue the same kept among Saints reliques but what Christian will rescrue poison for a relique 39. The Apostle saith Christ was once offred the Masse-priests say he is offred continually and that for quicke and dead a matter vnknowen to Christs Apostles 40. Our Sauiour instituted this Sacrament for a remembrance of his death and passion but the Masse-priests offer the Sacrifice of his bodie and blood for quicke dead for sicke for hole for sailers for trauellers in the honor of Sainte and Angels for peace and good successe in all things which bee matters neuer thought vpon in the institution of this Sacrament Finallie they haue no lesse strange false and contrary positions in their doctrine of matrimony order penance and extreme vnction which they make Sacraments but by this it may appeare sufficiently how litle they regard either the institution of Christ or the doctrine of the ancient catholicke church in the matter of Sacraments I shall also haue occasion otherwhere to touch these pointes particularlie CHAP. VIII That poperie is a mixture of old and new heresies IT were long to insist vpon euery article of Popish doctrine I will therefore rather in a generality shew the qualities proceedings and practises thereof running through the whole then dilate the absurdities and falsities of euery particular standing vpon euerie small point now then that I haue touched the grounds and certaine principall doctrines of Popery I haue thought good to shew that the rest is nothing but either old or later heresies They glory in their workes and hope to bee iustified by the law as may be gathered out of Bellarmines disputes de iustificatione and also out of diuers of their treatises of good workes the Iebusites of Collein censur fol. 22. say that all their life and saluation consisteth in the precepts of the law whose fulnesse is loue they doe also extoll the merits of their workes but the Apostle Rom. 2. taxeth them that glory in the law and Galat. 3. condemned those false Apostles that taught iustification by the law 2. They make Gods law void by their traditions of worshipping images maintaining publike stewes banks of vsury and such like practises the which is noted as an error in the scribes and pharisies reprobastis mandatum Dei saith our Sauiour Marc. 7. per seniorum vestrorum traditionem and as they had their Talmud so haue the Papists their decrees and decretales which they follow as the law of God 3. The Monks and Iebusites are also like to Pharisies dicebantur pharisaei saith Epiphanius haeres 16. ante Christum co quod separati essent ab alijs propter spontaneam superfluam religionem apud ipsos receptam the Pharisies were so called for that they were separated from others for voluntary and supersluous religion receiued by them they compassed also sea and land to make Proselytes and when they had won them they made them twise more the children of hell then they were themselues as our Sauiour Matth. 23. teacheth vs. so likewise for a spontaneous and superfluous shew of religion these irreligious Iebusites and Monkes do separate themselues from others and take great paines to winne Proselytes to the synagogue of Rome and in the end abuse many and make them much worse than themselues 4. In their supersophisticall exposition of the law and their often washings and affectate holinesse they imitate the scribes who for this cause by Epiphanius haeres 15. ante Christum are enrolled in the catalogue of heretickes 5. By their often washing in holy water the Papists hope to wash awaie sinnes as the Hemerobaptists among the Iewes which for this were reputed heretiks as Epiphanius sheweth haeres 17. ante Christum but there he telleth them that neither drops nor riuers of water nor the whole ocean can wash awaie sinnes 6. The Dositheans were reputed heretickes for their affectation of virginity and abstinence from mariage and punishing their bodies why then should not the like accompt be made of those Papists that runne into the same errors not sparing their bodies more than they did whom the Apostle Coloss 2. reprehendeth 7. Iohn the 23. was condemned in the councell of Constance for denying the immortality of the soule the like opinion as Zegedinus in spec pontif and others report had Alexander the sixth Leo

Rome before our times is not the church because no man can now see it They hold also that the true church may alwaies be seene and discerned but this being so how happeneth it that the Pagan Emperors in time past and the Turkes now doe neither see it nor discerne it for we may not thinke that if they knew the church they would hate it and persecute it They beare men in hand that the Pope desining out of his chaire cannot erre but it is as much as if they should say that a blinde man sitting in a chaire cannot do amisse in iudging colours or that the Pope should be more wise sitting in a chaire then standing in a pulpit or walking in a hal sitting at the table in his chaire and feeding daintily then disputing in schooles They call him Christes vicar yet our Sauiour did neither weare triple crowne nor thunder out his excommunications against Gods children nor persecute cut the throates of Christians By the right of S. Peter the Pope challengeth power to depose Princes and to translate kingdomes yet it is absurd to thinke that Peter had any such power They know that Peter was charged to feed Christs sheepe are they not then absurd fellowes that beleeue the Pope to be S. Peters successor that neuer feedeth nor teacheth but rather murdroth and massacreth Christians Peter was neuer borne vpon mens shoulders nor did he giue his feete to be kissed of his followers as a fauour nay when Cornelius fell downe at his feete he willed him to rise vp and would not suffer himselfe to be worshipped are they not then strange fellowes that beleeue the Pope to be S. Peters heire who is heaued on mens shoulders and requireth that Princes and all others should kisse his feete and worship him They permit publicke stewes and forbid honest wedlocke they dispence with adulterie and fornication very easily as appeareth by the chap. siclerici de iudicijs but depose and burne their priests and friers if they ioyne themselues in honest marriage with lawfull wiues are they not then absurd fellowes that make good euill and euill good Euery continued quantitie is in one place are they not then strange teachers that say Christes body is in many places at once and that it is in heauen and in earth and not in the middle place nor continued to it selfe Reason teacheth vs that accidents haue their being in a subiect but these fellowes against reason say they subsist in the Sacrament without a subiect The Aegyptians absteined from eating such creatures as they worshipped for God but the Masse-priests as men more senselesse then the barbarous heathen nations haue no sooner made their God but they deuoure him and heereof proceeded such a scandale that Auerroes for this onely cause pronounced the Romish religion to be the most foolish and absurd religion of all others Christes body in heauen they confesse is to be felt and seene how then commeth it to passe that this bodie being at the same time in the Sacrament as Papistes say is neither felt nor seene is not this notorious patcherie They confesse also that Christes body is of a iust length breadth and thicknesse are they not then absurd fellowes that beleeue that such a body can be conteined in a piece of an host no bigger then a counter and are they in their wits that teach that one host being consecrated Christes whole body is there and that the host being broken Christs body is also whole in euery peece thereof Are they not also impious and absurd fellowes that say that a dogge a hogge a mouse or a sparrow may cate vp the Sauiour of the world That the same man should be both a creature and a creator nay a creator of his owne Creator is an absurditie passing the boundes both of religion and reason and yet this is a peece of Popish diuinitie Innocentius lib. 4. de myst missae c. 19. sayth that dayly a creature is made the creator ita ergo quotidie creatura sit creator and in Stella Clericorum we finde these words Sacerdos est creator sui Creatoris that is a Priest is the creator of his creator Papistes also make Christians barbarous Canibales and eaters of mans flesh and drinkers of mans blood Nay when they eate his flesh they suppose they drinke his blood by a necessarie concomitance making Christians both to cate and drinke with one breath and in a certeine prouinciall constitution beginning ignorantia de summa Trinit the Masse-priests teach their followers neither to cate nor to drinke Christes body but to suppe it vp perfectly tritum modicè sorbere perfectè Christes blood hath redeemed vs and saued vs as holie Scriptures teach vs. but the papistes say that Christes bloud is really in the chalice after consecration in which notwithstanding we reade in stories that both Victor the third and William archbishop of Yorke that liued in the daies of Anastasius the 4. was poisoned In the Sacrament they confesse that wormes may be engendred and that the consecrated wine may be corrupted is it not then a most absurd peece of doctrine to hold that Christs body and bloud should be in the Sacrament where vermine is engendred and which is subiect to corruption Is it not also extreme folly to abandon Christ in whose name we are commanded to pray to the Father and to pray to God in the name of Saints which is no where commanded but rather forbidden as derogatory to Gods honour In the office of our Ladie at Matins in a certeine antiphona they say gaude Maria virgo cunctas haereses sola interemisti in toto mundo Resoice virgin Mary thou onely hast killed all heresies in the whole world but what more foolish then without warrant to ascribe this to the virgin Mary and to take this honour from almightie God They also say their Pater noster before stockes and stones but what is more absurd then to pray to those that cannot heare and to looke for helpe of them that cannot helpe themselues The Masse-priests in their praiers looking vpon a little woodden crucifixe say thou hast redeemed vs. thou hast reconciled vs to thy Father as Bellarmine lib. 2. de cultu sanct c. 23. confesseth may we then thinke that these are well in their wits that make a peece of wood or mettall their Sauiour and take this honour from the Sonne of God to giue it to a dumbe image In their breuiaries they pray thus to the crosse auge pijs iustitiam reisque dona veniam iner●ase iustice in the godly and grant pardon to sinners are they not very blockish then trow you that thus pray to a blocke and hope to finde pardon of a dumbe creature At Cahors in France they pray to Christs winding-sheete which they call sudarium saying holy sudary pray for vs and againe sudarium Christi liberet nos à peste morte tristi the winding sheet of Christ let it deliuer vs from the plague

neither the Pope nor his complices regard councels if they make against their profit or pleasure Bishops Priests Deacons committing adultery and practising vsury are greuously punished by the councell of Eliberis c. 18. and 20. but now these offences are common among Masse-priests and the Pope sheweth them by the chapter si clerici d● indicijs and by his example how little he regardeth the actes of councels against these sinns in the same synode can 34. Christiās are forbidden to light candles in the churchyarde in the day time and c. 36. to set vp pictures in Churches cereos per diem saith the councell placuit in coemiterio non incendi and againe placuit picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietibus deping atur yet Papists do superstitiously set vp lightes in church yards and fill their churches with images and pictures Those which accuse their brethrē falsly by the first councel of Arles c. 14. are shut from the communion to then dying day de his qui accusant fratres suos placuit saith the councell cos vsij ad exitum non comunicare the same councel decreeth that no bishop should tread downe his fellow Bishop yet the Popes and their complices doe hire parasites and scrrilous companions to traduce and falsely to accuse their brethren and all good bishops are now troden downe by the Pope The Councell of Gangra condemneth those that dispraise mariage or doe taxe him that eateth flesh or that despise the oblation of a maried priest or make meetings without the church qui extra ecclesiam scorsim conuentus cilebrat or that take a pride in virginity or vse peculiar habits and despise those that vse common apparell or depart from their parents vpon praetence of religion quicumque silij à parentibus praetextu diuini culius abscedunt the same likewise condemneth those women which cut their haire propter dminum cultum for religion sake or that contrarie to scriptures and ecclesiasticall canons shall b ring in new precepts but Papists despise matiage as pollutions and fleshly life and esteeme monkes that eate no flesh more holy and perfect then other Christians they despise also the oblations of married Priests Monks and Friers haue their conuenticles apart further the Masse-priests extoll their pretended virginity and Monkes and Friers vse peculiar habits and despise such as vse common apparrell Children among them depart from their parents and creepe into monasteries and nunnes cut their haire when they vow to enter into religious houses finally according to the diuersity of monkish sects they obserue diuers rules and precepts without warrant of holy scriptures or ecclesiasticall canons and doe many things contrarie to holy scriptures The second councel of Arles c. 23. pronounceth that Priest to be sacrilegious that shall suffer men superstitiously to light candles or to worship trees fountaines or stones and those that worship such things are condemned as Infidels and yet maste-priests suffer Christians at Candlemas and in diuers processions to goe about with candles and great pilgrimages are made by their followers to stockes and stones and welles after a paganicall fashion The councell of Laodicea c. 35. condemneth such as worship Angels or assemble together to honour them and c. 36. that vse exorcismes or enchantments or that read bookes in the church that are not canonicall the same excludeth the bookes of Tobia Iudith Wisedome Ecclesiasticus and the Machabees out of the canon the which acts forasmuch as they condemne the superstitious worship of Angels the coniurations of Masse-priests in casting out of Diuels and the reading of lying legendes and the false canon of the conuenticle of Trent are no more regarded by Papists then as if there neuer had beene any such made The councell of Constantinople c. 2. restreineth the ambition of Bishops that began to stretch forth their hands to the diocesses of their neighbours and c. 5. giueth the next place of dignity after the Bishop of Rome to the bishop of Constantinople which also was confirmed by the authority of the councell of Chalcedon that councell also addeth this reason because Constantinople was called new Rome but the pope neither regardeth the acts of this councell nor the reasons thereof but encrocheth vpon euery bishops iurisdiction calling himselfe vniuersall bishop and challenging his authority not from the priuiledge of the city but from Christs institution The 3. councell of Carthage c. 24. decreeth that nothing more be offered in the sacrament of the Lords body and blood then he hath appointed to wit bread and wine mingled with water but this ouerthroweth the masse vtterly wherein the Masse-priests say they offer neither bread nor wine but Christs body and blood the same synode decreeth that the bishop of the metropolitan see shall not be called the Prince of Priests or cheefe priest or any such title which ouerthroweth the pride and arrogance of the Pope that will needes be called the cheefe Priest the head and monarch of the church and other farre more arrogant titles The formes of ordring Priests and deacons prescribed by the fathers of the fourth councell of Carthage the Popes complices in the synod of Florence haue quite altered likewise haue they abolished those canons of the councell that concerne his house apparell study preaching nay they accompt him now a bishop sufficient that preacheth not if he be formally greased and apparelled in the 100. canon women are forbidden to baptize mulier baptizare non praesumat the Popes decretales contrariwise allow women to baptize The fist councel of Carthage c. 14. reproueth altars erected by vaine reuclations and dreames and it meaneth such as are supposed to be made ouer some martirs reliques but that is the case of many Popish altars who are erected for the most part vpon supposall of reliques and vaine dreames By the 4. canon of the first councell of Toledo it appeareth that subdeacons married wiues the same synod condemneth those that receiue the eucharist and cat it not and which beleeued Christ to haue an imaginarie body such as that is which the Papists suppose to be in the eucharist The councell of Mileuis c. 22. forbiddeth appeales to Rome ad transmarina qui putauerit appellandum à nullo infra Africam in communionem suscipiatur this canon therefore cannot stand with the Popes supremacy The councell of Agatha c. 13. forbiddeth Nunnes to bee vailed before the age of forty yeares the synagogue of Rome admitteth them before twenty and few after forty the same councell separateth the monasteries of men and women the Papists put them neere together The councell of Orevge pronounceth them guilty of Pelagianisme that say the liberty of the soule remained after the fall of Adam and that a man can doe that which is good of himselfe The 8. canon of the councell of Turon sheweth that bishops had wiues dwelt with them although they are commanded to vse them as sisters The 3. councell of Toledo

for it Ambrose Catharine tractat de imaginibus saith God prohibited images simply but that this prohibition was positiue others deny both images to be forbidden and the second commandement to be positiue Occham Maior and Richardus are of opinion that a sacrament cannot be defined Scotus in 4. dist 1. q. 2. holdeth that it may be defined imperfectly Ledesma in tract de sacrament in genere q. 1. art 2. saith it may properlie bee defined Finally to shew the contradictions of Papists we need to seeke no further than to Bellarmine who in euery controuersie bringeth in different opinions of men of his side Gardiner a pillar of popery did oftentimes contradict himselfe and his fellowes sometimes hee swore against the Popes supremacy sometime like a forsworne creature hee stood for it somtime he consented to the dissolution of monasteries as sinkes of Sodomy and all tibaldrie and villany sometime be spoke for them his booke entituled Marcus Constantius is full of contradictions M. Foxe hath scored vp great multitudes The contradictions of Robert Parsons in his book of three Conuersions I haue noted in my answeare to that treatise The whole masse also of Poperie doth consist of contrary pieces as I haue shewed in the contradictions of the doctrine of the Masse of purgatory of indulgences of the Pope and diuers other principall points and haue proued the same in treatises of that argument For example they say the Masse is an vnbloudy sacrifice and yet teach that euerie Priest doth really offer and drinke Christs bloud Sometime they say the sacrifice is but one sacrifice yet in the canon they say sacrifices in the plurall number Sometime they say the Priest only offereth this sacrifice but in the canō they make the people to offer sacrifices In the canon they pray that Angels may carry Christs body vnto Gods high altar but all confesse that Christs body is in heauen before There also they make the Priest a mediatour for Christ. but where they speake soberly they make Christ a mediator both for the Priest and others In heauen they say Christ is visible and palpable on the altar they make him inuisible and impalpable They say the Masse is an externall sacrifice yet no man euer yet could see Christs body externally sacrificed In purgatorie they say soules suffer extreme paines but in the Masse they saie they sl●epe in peace They teach that Christians may performe the law of God perfectly but they will not grant that they may liue without sinne which is all one Talking of auricular confession they make it necessarie but in the chap. Petrus doluit and lachrymae dist 1. de poenit they denie it The Pope calleth himselfe seruant of seruants yet doth he take vpon him as lord of lords Order they say is one sacrament yet they teach also that there are seuen Orders and euerie one of them a sacrament which is as much as if they should make one seuen and seuen one The Pope they saie is head of the Church but that is as much as if they should teach that their Church in the vacatio nis headlesse If then the catholicke faith be one and those that professe the faith agree in one then cannot popery be the true Catholicke faith that containeth so many contradictions CHAP. XXVII That popery is a most foolish and absurd religion AS the lawes of God are full of wisedome and giue vs a true vnderstanding so when man of his owne braine vndertaketh to adde vnto his commandements the same in proofe falleth out to be nothing but vanity and foolery the same wee sind verified in the additions of the superfluous religion of Papists for although it haue a shew of wisedome as the voluntarie worship of Angels had of which the Apostle Coloss 2. speaketh yet compared with the wisedome of God reuealed in the Gospell it is meere foolery For first what is more foolish then to forsake the liuing springs of holy scripture out of which do sally waters of life and to follow after the puddle streams of Romish traditions of scriptures we are assured that they are the word of God but no man can affirme that of Romish traditions or the Popes decretales that either professeth piety or loueth truth is it not then strange that any Christians should bee so foolish as to match the word of man with Gods word and where we haue a certaine rule to seeke for a broken vncertaine and crooked rule Againe it is most absurd not to beleeue the scriptures without the Popes warrant but to say that Christians are not to beleeue in God nor in Christ Iesus nor to receiue the rest of the articles of our Creed vnlesse the church of Rome doe deliuer them vnto vs is not only a peece of great foolery but also a very high streine of madnesse and yet this is the doctrine of Popery for Stapleton saith that the church must needes consigne the scriptures vnto vs and the authoritie of the church both he and others giue to the Pope likewise in their catechisme the Papists signifie that faith is of things onely proposed to vs by the church so that if the church propose not the articles of faith we are not to beleeue them if these men teach truth further this sheweth the Romish church to consist of a packe of infidels for if the same beleeued not without the authority of the church then did she beleeue nothing of Christ seeing the Papists acknowledge no other Church but that of Rome and no church can teach it selfe Finally this is as much as if they should say that the law of the Prince is not to be receiued vnlesse it be proposed by the crier or other such like officer The Masse-priests of Trent sess 4. most absurdly prefer the old Latin vulgar translation of the Bible before the originall text which is as much as if they should preferre S. Hierome and other interpreters before the Prophets and Apostles and the streames before the fountaines Generally they forbid scriptures to bee read publickely in vulgar tongues but they permit most fabulous legends to bee read publickely The holy scriptures they will not permit to bee read in vulgar tongues of the multitude without licence but they are content that any of their followers should reade the Popes decretales or the miracles of their god of paste or the history of our Lady of Loreto and other such lying legends without licence To say that the Pope is the head of the vniuersall church is meere foolery for grant that and it will follow that the Church is sometime without head as in the time of vacation of the papacy and sometime a monster with two or three heads as when two or three Popes reigne at once and sometime a mad Church as hauing a mad and franticke head The church they say albeit catholicke yet is alwaies visible but this being granted it followeth that vniuersall things may be the obiect of sense and that the church of

away of the power of the enemy for the same end also candles are blessed but that these creatures haue these effects we doe not learne but out of lying traditions and the authors of them From traditions also the bishops suffragan doth challenge power to baptize belles and belles so baptized say they doe driue away diuels this is recorded by Martinus de Arles tractat de superstit numer 3.9 14. and of this abuse the Germans complaine in their greeuances Agnus dei as the Papists feine doth purge sinnes as well as the blood of Christ but this is a lying tradition and contrary to scripture for there we learne that sinnes are purged not by lambes of waxe but by the blood of Christ the immaculat lambe that taketh away the sinnes of the world Such are also the rest of those Romish traditions which the conuenticle of Trent maketh equall to holy scriptures The legendes conteine more lies then leaues for proofe I reporte me to the legendes of S. George S. Christopher S. Catherin S. Margaret and the rest S. George bad the Kings daughter of Silena to cast her girdle about the Dragons necke which she did and the dragon followed her like a gentle dog sequebatur eam velut mansuetissmus canis when S. George was put into a frying pan full of boiling lead making the signe of the crosse he was therein refreshed as if he had beene in a bath coepit in eo quasi in balneo refoueri S. Christophers staffe being pitched into the ground began to beare leaues and 8. M. men presently beleeued in Christ saith Iames de voragine he telleth further how diuers arrowes being shot at S. Christopher did still flote in the aire and could not come at him and that one arrow among the rest leaped backe and stroke out King Dagnus his cie matters very improbable and to say no more not found in any authenticall history Catherine King Costus his daughter being but 18. yeares of age is said to haue beene learned in all liberall sciences in the legend also we read how Maxentius the emperor would haue forced her to sacrifice to the Gods and for that purpose prepared a wheele which was turned by an Angel with such violence that it killed 4000. gentiles it is said also that she conuerted the Empres and one of the Emperors cheefe capteines called Porphyrius matters contrarie to all stories and not only not spoken of in histories S. Margaret was swallowed of the diuell in the figure of a Dragon but making the signe of the crosse the Dragon burst and out came S. Margaret safe and sound as we reade in the legend it is there said also that she tooke the diuell by the haire of the head and bette him but how these lies may be beleeued that is the question S. Francis as Bonauenture and Bartholomew de Pisa recount was diuers times taken vp into the aire called wolues his brethern and swallowes his sisters and had the markes of Christ imprinted in his hands feete and sides and these fables the Romanists beleeue Speculum exemplorum dist 7. c. 41. telleth how frier Leo saw two ladders reaching from the earth to heauen and that Christ sate at the toppe of the one and threw downe all the Friers that came that way but that our lady that sate at the toppe of the other receiued all that came that way Caesarius Hesterbach lib. 7. c. 35. telleth that a nunne called Beatrix ranne away with her louer and liued certeine yeares in a publike bordell yet because she serued our lady deuoutly it is said that our lady supplied her place and was taken for Beatrix all the time of her absence and in the end procured her as good grace in the nunnery as any of her fellowes Thus the Papists can confirme any point of their doctirne with leasings infinite such like leasings are conteined in the legendes The miracles reported in the legendes are nothing but miraculous lies Alexius staid so long in the church porch that the image of our lady spoke and bad the sexten let him in as we reade Lombard leg 89. S. Christina being placed vpon a wheele by her own father and hauing fire kindled vnder her and oile cast vpon it for her further torment the legende saith that the flame breaking out burnt 1500. men there also we reade how Christ descending tooke her to himselfe and baptized her in the sea and that hauing her tong cut out she spake notwithstanding and that her brests being cut milke issued out for blood loe I pray you a maid that gaue milke When Eustachius a soldier sometimes of Traians followed a hart it is said that the hart standing still Eustachius saw a crucifixe betweene the harts hornes which spoke to him through the harts mouth and asked him why he did follow that hart it is reported also in the legend that being put into a bull of Brasse burning red hot he continued there 3. daies without hurt S. Brice being accused to be father of a base child he caused the same child not being yet 30. daies old to confesse that Brice was not his father he did also carie hot coles in his bosome without burning his flesh or clothes Our English Saints also wrought great and strange miracles if we may beleeue Capgraue S. Aidus espying 8. wolues that were fore hungred gaue them 8. lambes of meere compassion afterward being sory for the losse of his lambes he praied and had the same 8. lambs safe and sound out of the wolues belly when wild beasts were hardly pursued they came to him as to a sanctuary S. Adrian being called vpon by a boy that was beaten the masters hand was staid in the aire and could no more touch him S. Dunstane being in his mothers wombe as is sayd wrought miracles lighting and putting out all the candles in the church being a man he tooke the Diuell by the nose as he looked in at a window at the least as we read in the legend S. Eanswide perceiuing a peece of timber to be too short for the work where she would employ it drew it out to a iust length by praier the same saint caused also water to runne vp a mounteine S. Goodric with the signe of the crosse tamed wolues and serpents in such sort that they lay with him by the fire side without offering any hurt I cannot stand long to recount many of this kinde of lying miracles neither shall I greatly need to rehearse more seeing these doe shew how much our aduersaries relie vpon lies Neither doe Popes or their agents absteine from lying In the 3. booke of Gregories dialogues we reade how a beare was commanded to keepe the Hermite Florences sheepe I doubt whether euer Gregory told any such fable it was sure some later Pope Innocentius in the Chap. quis nesciat dist 11. telleth vs that none founded churches in Italy France Spaine Africke and Sicily but those whom Saint Peter and his successors made priests

and that none taught in those countries beside S. Peter and such as he sent a lie directly repugnant to Scriptures which testifie that S. Paul preached in those countries being appointed by God thereto and not by man and refuted by diuers ancient histories and fathers who write that diuers others preached there beside S. Peters priests and messengers S. Augustine epist 162. sheweth that the Gospel came into Aphrike out of other countries then those that belonged to the church of Rome Gregory the 4. c. in praeceptis dist 12. saith that all bishops causes and the discussing of matters of religion belongeth to the See of Rome and that religion tooke her beginning from thence a matter apparantly false for religion began at Hierusalem and not at Rome and Councels in ancient time determined the differents in causes of Religion and not the bishop of Rome who was as well subiect to the decision of the general councell as other bishops Anacletus c. in nouo dist 21. saith that the rest of the Apostles made Peter their Prince which is contradicted by the Papistes themselues that deriue Peters authoritie from Christ. Nicolas dist 22. c. omnes telleth vs that Christ gaue to Peter the right of the kingdome both of heduen and earth but of this earthly kingdome belonging to Peter this is the first man that euer told newes Anacletus dist 22. c. sacrosancta affirmeth that both Peter and Paul were crowned with martyrdome in one day and at the some time but this leasing is refuted by Prudentius peri stephan Hymno 12. Arator in act Apost lib. 2. Augustine serm 18. de sanctis and others Innocent the 4. c. ad apostolicae de sent re iudicat affirmeth that Sicily is the speciall patrimony of Peter est speciale patrimonium Petri. but no where doe were reade where either Christ gaue or Peter claimed this patrimony Clement the fifth c. Romani Clem. de iureiurando most boldly and impudently writeth that Emperors hauing the crowne set vpon their heads sweare fealty to the Pope a matter certes which Bellarmine the Popes proctor would blush to affirme for albeit he would willingly gratifie the Pope whith any thing yet dare he not say that the Roman Empire is holden in fee of the Pope and thus the Popes runne on headlong heaping priuileges on Rome and building the tower of Babel by lies The same is also practised by Bellarmine as I haue shewed in diuers discourses written against him by Baromus as my speciall exceptions taken to his volumes fraught with lies and fables do declare by Parsons and Kellison as by my answeres to their bookes it may appeare Turrecremata lib. 3. sum c. 9. affirmeth that Helena and 3000. Iewes were conuerted to Christian religion in a councell at Rome vnder Siluester but other more true stories report that she was alwares a Christian and holpe to conuert her sonne Constantine Lib. 2. sum c. 300. he saith that Paul did some things which he afterward retracted quaedam fecit quae postea reuocauit The Emperor Henry the fourth by the Romanists is most vniustly standred as if he had prostituted his owne wife to his sonne and done other such like abominable actes matters merely deuised by the Popes agents Fridericke the 2. was a most noble Prince and greatly praised by the Cardinall of Cusa Aegidius Romanus and others yet was he most vniustly reuiled and standred by Gregory the 9. Innocent the 4. and their agents as it doth appeare by the testimony of Matthew Paris in Henrico 3. Capgraue telleth how a hundred and fifty of Ioseph of Arimathaea his company sailed out of France into great Britany vpon Iosephes shirt a small barge certes for so many passengers Antoninus hist part 3. reporteth how an innumerable troupe of the order of Dominske were seene in heauen couered vnder the blessed virgins gowne Stapleton in his prompruarie dominica 2. aduentus brocheth vs a barrell of lies first he saith that Sebastian a certeine musician was put in prison for demaunding liberty of conscience by the last Queene and that one Gifford was imprisoned by her likewise for the same cause after he had enterteined the Queene very bountifully at his house and that Shelley was committed for presenting a request in the behalfe of the papists matters meerely imagined and deuised by lying companions and foolishly reported by him the two first we cannot learne euer to haue beene committed the third was imprisoned for plaine treason The Papists accused the people of Zuricke for teaching that the virgine Mary had more sonnes then one and that Iames died for them as we may reade in Sleidan lib. hist. 4. and Bellarmine lib. 4. de iustific c. 1. saith we little regard good works and lib. 2. de amiss grat c. 1. he accuseth the Albrgians as they are called and Caluin for holding the error of the Manichecs which they alwaies renounced and detested In his bo●ke de Matrimonio c. 2. he blusheth not to charge them whom he calleth Lutherans and Caluinists with holding that matrimonie is not of God a point expresly denied by them Finally it is an easie matter to shew that the foundation of Popery is laid vpon lies and that the charge which Papistes giue vpon their aduersaries is ordinarily enforced by most wicked imputations and standers CHAP. XLIIII That the cause of Popery is mainteined by fire and sword MVch are simple people abused by calumniations deuised against good men and hardly are Christians able to discerne falshood from truth and to iudge what is truely alledged what falsly vntill such time as matters be duly examined yet neither can trueth be vtterly suppressed nor do lies passe alwaies for good paiment Those therefore whom they cannot abuse with lies and false allegations the Pope and his complices seek cruelly to destroy with fire and sword The holy Ghost Apocalyps 17. sheweth vs that the purple whoore should be drunke with the blood of the saints and Apocalyp 13. that the 2. beast should kill such as would not worship the image of the beast that is that the Pope should persecute to the death such as would not submitte themselues to the kingdome of Antichrist in which the image of the Roman Empire was after a sort reuiued and this wee see verified by experience in the cruell gouernement of the Popes of Rome and their adherents Their lawes against all such as dissent from them in opinion concerning the sacraments are most rigorous they are degraded and deliuered ouer to the secular power to be burned as it appeareth by the law ad abolendam de haereticis nay they punish such as are suspected if they cannot cleere themselues with no lesse rigor then the rest all that communicat with them receiue them or succor them are in great danger such as giue them counsell are reputed infamous as is determined c. si aduersus de haereticis the goods of heretikes are adiudged confiscate neither are they punished only while they liue but also