Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	eat_v	flesh_n	wine_n	6,675	5	7.7468	4	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

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

the tenth Clement the seuenth and diuers other Popes this heresie therfore they seeme to borrow from the Sadduces or rather from the Epicures 8. Among the followers of Christ the first heretikes were the Capernaites that beleeued that Christs flesh was to be eaten and his bloud to be drunken really and that both were to be receiued into the mouth and swallowed downe into the belly the same notwithstanding is taught by Pope Nicolas c. ego Berengarius de consecrat dist 2. and generally is beleened among the Papists his words are sensualiter tractari and dentibus sidelium atteri as if Christs body were handled with hands sensually and torne with teeth of the faithfull grosly 9. With Simon Magus the Pope and his mates thinke it no sinne either to buie or to sel the gifts of the holy ghost thereof commeth the mart of Masses the portsale of indulgences the chaffering for benefices and all spirituall linings and dignities Mantuan Calamit lib. 3. saith they sell churches altars sacraments yea heauen and God himselfe the bishop of Chems onus eccles c. 23. saith that Priests did sell Christ more execrably than did Iudas Furthermore both Simon Magus and the Papists count it a small sin to vse common women Finally both the followers of Simon Magus and the Monks and Friers worship the images of their founders this Augustine de haeres c. 1. accompted heresy in Simon and his followers docebat detestandam turpitudinem indifferenter vtendi foeminis and againe imagines suam Helenes praebebat discipulis adorandas 10. Irenaeus lib. 1. aduersus haeres c. 23. reputeth the Basilidians heretikes in regard of their vse of images enchantments and diuers superstitious exorcizations What is this then but a sentence against the Papists that coniure water and salt and other creatures saying exorcizo te creaturasalis and exorcizo te creatura aquae and so foorth they doe also abuse the name of God in their exorcismes and yet make exorcists an order that order a Sacrament of the church lastly they doe follow Simon Magus in magicall inchantments and vse images most superstitiously to diuers purposes 11. Carpocrates also worshipped images and for that was put into the catalogue of heretikes by Ireney lib. 1. aduers haeres c. 24. Marcellina one of his followers adored the images of Iesu Paul Pythogoras and Homer colebat imagines Iesu Pauli Homeri Pythagorae adorando incensumque ponendo saith Augustine haeres c. 7. so likewise Papists adore and burne incense to the images of Saints yea somtime to the images of heretikes and no Saintes as for example to the images of George the dragon killer of Catherine of Papias and such like 12. The Carpocratians and Basilidians did conceale and hide the mysteries of their religion lest holy things should be cast to dogges as we read in Ireney lib. 1. c. 23. and Epiphanius in haeres 24. and 27. and what doe Papists doe they not likewise abuse the same wordes of casting holie things to dogges against Gods people to exclude them from talking of the mysteries of religion and reading scriptures 13. Epiphanius haeres 34. testifieth that the Marcosians did baptise in an vnknowen language and Ireney lib. 1. c. 18. sheweth that they anointed with Chrisme such as they baptized and that they had a kind of extreme vnction for the dead Epiphanius saith also that Marcus in the eucharist brought in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transubstantiation that his followers accounted themselues perfect in their steppes therefore the Papists tread vsing tongues in administring Sacraments not vnderstood of the vulgar sort greasing their sicke and them whom they baptize beleeuing transubstantiation and accounting Monkes and Friers in the state of perfection but as Ireney saith perfectus apud cos nemo nisi qui maxima mēdacia apud eos fructificat both old and new heretikes tell abominable lies and for proof alledge forged and apocryphall writings 14. The Papists consecrate euery yeere paschal lambes and obserue the Iewish Iubiley and in their massing sacrifice vse Iewish apparell and ceremonies as Durand confesseth Innocentius in c. per venerabilem qui filij sunt legitimi determineth that Deuteronomy is now to be obserued quod ibi decernitur in nouo testamento debet obseruari saith he if then the Nazarites were iustly condemned for heretikes for mingling Iewish ceremonies with Christian religion as Augustine de haeres c. 9. and Epiphanius in haeres 29. testifie then wee doe the Pope and his poleshorne flocke no wrong to call them heretikes both Papistes and Nazarites bragge much of their reuelations and miracles this is therefore another point of heresie wherein both concurre 15. The Heracleonites gaue their followers departing out of this life extreme vnction and murmured wordes in an vncouth language ouer them feruntur saith S. Augustine de haeres c. 16. suos morientes nouo modo quasi redimere id est per oleum balsamum aquam inuocationes quas Hebraicis verbis dicunt super capita eorum this is also in part testified by Epiphanius in haeres 36. this practise therefore is common to the Papists with them and both of them abuse the words of S. Iames c. 5. where he talketh of anointing the sicke and draw them to their purpose 16. The followers of Helzai and heretikes called Osseni as Epiphanius haeres 19. ante Christum tostifieth vsed to sweare by bread and salt and other creatures and worshipped the spittle and reliques of two of their sect the same Helzai taught his disciples also to pray in a tongue not vnderstood saying to them let no man aske the interpretation but only say these wordes and then followed certeine barbarous termes the Papists therefore swearing by bread and salt and other creatures and worshipping the ragges and excrements of their Saints and praying in Latine that is not vnderstood of the vulgar sort doe heerein rather imitate heretikes then true Christians or catholikes 17. Marcion extolled virginity A Marcione saith Epiphanius haers 42. virginitas praedicatur yet did he corrupt a mayden he gaue also women power to baptise as Damascene de haeres testifieth Irenaeus lib. 1. c. 30. saith that he Saturninus began first to teach abstinence from liuing creatures he taught also that by Christs descending into hell diuers mens soules were thence deliuered as Epiphanius witnesseth finally he separated mariages for religion so likewise Masse-priests and votaries praise virginity wallow in fornication allow women to baptise beleeue that eating of fruit roots is better than eating of flesh separate married couples entring by consent into monasteries and beleeue that not only the patriarkes were deliuered out of limbus patrum but that Traians Falconillaes soules and diuers others were by their saints fetched out of hell as for purgatory that is a part of hell it is the Popes inheritance and from thence they say he may deliuer whom and as many as he list 18. The Messalians beleeued that baptisme

all the fathers almost denie publicke penance to Priests and Deacons fallen into notorious crimes but the popish faction regardeth them not one iote Bellarmine lib. 1. de eucharist c. 11. saith that Augustine did not well weigh these words of Luke I will drinke no more of the fruit of the vine Augustine lib. 22. de ciuit Dei c. 10. saith that Christians doe not worship martyrs or erect remples in their honour lib. 1. de morib eccles c. 3. he denieth that we are to adore any ereature Hierome also ioineth with him in this opinion mepist ad Riparium but the popish sect doth not regard what they say nor followeth their doctrine Finally it were an easie matter to shew the fathers to bee aduerse to popery in all materiall controuersies but what shall wee neede to doe it seeing their late corruptions and false allegations of fathers doe plainlie testifie that they doe not hope for victory if the fathers may be truely alleadged of late they haue set out indexes expurgatory teaching Printers how to falsifie fathers Sixtus Senensis inepist ad Pium 5. ante biblioth sanct sheweth how that Pope had caused the fathers to bee purged or rather corrupted expurgari fecisti omnium authorum catholicorum saith he praecipuè veterum patrum scripta Pameluts hath most shamefully corrupted Cyprian and the like course all Papists take with the bookes of the fathers lately set foorth Somtime also they confesse the corruption of fathers Aeneas Sylu. lib. 1. de gest concil Basil sheweth how Popes stand vpon these words vocaberis Cephas and lanch into the deepe and such like neglecting the exposition of all the holy doctors posthabitis omnino omnium sanctorum expositionibus Alan Chartier saith they reiect the holy doctrine of fathers sanct●● patrum doctrine reiectae posthabitae sunt Matth. Paris in Wilhelmo Conquest speaking of Hildebrandes decree against maried Priests saith it was made without consideration and against the iudgement of holy fathers inconsiderato iudicio contra sanctorum patrum sententiam CHAP. XIX That Popish religion was neuer testified by the blood of Christian martyrs STrange it were if the martyrs of Christ should turne from Christ and testifie for Antichrist yet because the aduersaries of truth doe boast of ancient martyrs and Bristow in his 15. motiue doth place Martyrs as setters foorth of the Popes glorious kingdome we are briefly to shew that the testification of Martyrs maketh nothing for popish religion and that appeareth first for that the Papists refuse to bee tried by the doctrine of the Apostles which were principall Martyrs Secondly we haue shewed that the principall points of Popery were neither taught nor receiued during the time of the primitiue Martyrs nor many ages after and that many points now taught and receiued among Papists were then refused as heresies Thirdly Papists adore idols and burne incense vnto them but the ancient Martyrs were therefore martyred cruelly put to death because they would not consent to the worship of idols nor burne incense to them Fourthly the practises of Papists declare that they are more like to the heathen Emperors and persecutors of Christians then to the ancient martyrs of Christs church for as they massacred Christians for maintenance of the Apostolike faith so do the Popes and their complices massacre all that stand for the same as they by sword and fire sought to vphold idolatry so doe these as they hated them deadly which taught the true faith so doe these Finally the confession of the faith published by Pius the fourth and that doctrine which the conuenticle of Trent hath of late confirmed and commanded to be taught and beleeued is in many points contrarie to the faith of ancient martyrs and in all points of controuersie betwixt Papists and vs vtterly vnknowne to them The holy Apostles commend scriptures and so doe ancient martyrs but Papists accuse them of insufficiencie obscuritie flexibility and call them a nose of waxe and a killing letter Ancient martyrs were burned and put to death because they would not deliuer holy scriptures to be burnt the Papists doe burne scriptures and suspect such for heretikes as reade them in vulgar tongues The Apostles and Primitiue martyrs beleeued the scriptures because they came from God the Papists will not haue scriptures to bee belecued vnlesse they be deliuered by the Pope They taught neither heresie nor impiety nor noueltie but Popish religion as before is declared is full of heresies impieties nouelties In ancient time the Bishops of Rome were martyrs now those that call themselues their successors doe murder Gods Saints and make them martyrs Ancient martyrs taught that one God was to bee adored the Papists giue diuine honour to the crosse and crucifixe and call the Sacrament their Lord and God Ancient martyrs did breake downe images now the Papists erect them fall downe before them and worship them Finally ancient martyrs neuer beleeued that either doggs or hogs could eate Christs body or that the same was in any place where it could neither be felt nor seene or that the same was both in heauen and earth and euery pixe at one time or that bread is transubstātiated into Christs body or that Christians do with their teeth eate mans flesh or with their throats swallow mans blood or that the bishop of Rome is lord and monarch of the church or that he can fetch souls out of Purgatorie or that there is a treasure of Saints merites out of which indulgences are granted or that Christians are iustified by extreme vnction or eating fish and such like Popish deuises Neither is it materiall that these holy martyrs are put in Popish calenders for the Iewes bragged of their father Abraham and adorned the sepulchers of the Prophets although they neither abode in the faith of Abraham nor followed the doctrine of the Prophets Further Bristow telleth vs that S. Stephen helped all those that sought vnto him but his proofes are drawne out of legendes and certeine counterset sermons of S. Augustine in his 22. chapter de ciuit dei c. 8. there is no such matter and yet these reports that are there inserted seeme to be none of S. Augustines but suppose certein superstitious persōs should pray to S. Stephen yet S. Stephen neuer taught them so to do nor allowed such formes of praiers Lastly he talketh of Fisher More the Charterhouse monks and diuers that died in king Henry the 8. the late Queens reigne for the Popes cause and telleth vs that they were of his religion but it is first denied that they were martyrs and next that Fisher and More were of the moderne Romish religion the first is proued for that they died for the Pope and not for Christ Secondly they died as traitors either by open rebellion or by ouert act oppugning the Princes authoritie the second is euident for that diuers of them died before the conuenticle of Trent which hath now published a new forme of faith and decreed many things

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

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