not upon Scripture 6. That the efficacy of Baptism doth not extend it self to the future but only to that which is past 7. That there is in Baptism a silent and implicit Oath of Obedience to the Pope 8. That the laver of Regeneration is not profitable to those that fall after Baptism 9. The Baptism of John say they was of another kind than Christs Baptism was Concil Trid. Sess 8. câ—n 1. neither was it sufficient without Christs Baptism nor had the like force or efficacy as his Baptism had and therefore such as had been baptized of John say they were admitted afterward to Christs Baptism 10. They clog Baptism with many trifling Ceremonies and by mixing therewith their own inventions they have greatly polluted the Holy Sacrament of Baptism For I. Vid. Dr. Willet Controv. de Bapt. Quaest 8. Before Baptism they have devised these toys to be used 1. They do exorcise conjure and exuflate the evil spirit from the party baptized 2. They touch the Ears and Nostrils with Spittle that his Ears may be opened to hear the Word and his Nostrils to discern between the smell of good and evil 3. The Priest signeth his Mouth Eies Ears Nostrils Breast Forehead with the sign of the Crovs that all thereby may be defended 4. Then hallowed Salt is put into his mouth that he may be seasoned with Wisdom and be kept from putrifying in sin 5. The party is then anointed with Oil in his breast that he may be safe from evil suggestions they anoint him also between the shoulders that he may receive strength to bear the Lords burden II. These Ceremonies do accompany Baptism it self 1. The Font and Water therein is consecrated and hallowed in the name of the Father of the Son and of the Holy Ghost 2. He is thrice dipped in the Water to signifie the being of Christ three daies in the Grave III. After Baptism they have this use 1. They anoint the top of the head of him who is newly baptized with holy Chrism or Oile and thereby he is become a Christian 2. Gabr. Biel. l 4. dist 6 quaest 3. Then a white Garment is put upon him to betoken his Regeneration 3. A Vail is put upon his head in token that he is crowned with a Royal Diadem 4. A burning Taper is put into his hand to fulfil that saying in the Gospel Let your Light so shine before men c. 11. They teach that Baptism leaveth nothing in the baptized that hath the nature of sin Their Errours concerning the Sacrament of the Lords Supper or Eucharist 1. THey take away the Name of the Lords Supper and call it the Sacrament of the Altar 2. Vid. Fox Acts and Monum In this Sacrament they teach and urge the corporal presence of the Flesh of Christ as if that Sacrament were instituted to nourish Bodies and not Souls 3. They affirm the Body of Christ to be really in diverse places that it is in Heaven and in the Eucharist all at once 4. They take away the substance in the Sacrament and leave the accidents as if the accidents viz. length breadth figure colour tast were without subject 5. That the Priest by the force of these five words Hoc est enim corpus meum out of the Bread in the Sacrament createth the Body of Christ Bellarm. l 4. de Sacra c. 13 The whispering of those five words the Papists call the Consecration of the Elements and being whispered they presuppose such a secret vertue in the syllables as is able to chase away the substance of the Bread and so say they the Bread and Wine is turned into the substance of the Body and Blood of Christ 6. That these words This is my Body are to be taken literally Bellarm. cap. 9. without any Figure 7. That the Body of Christ is made of the Bread in the Eucharist as Wine was made of Water 8. That the substance of the Bread is consumed and ceaseth to be and yet is not annihilated 9. That the Body of Christ doth remain in the host as long as the accidents of Bread remain uncorrupted 10. Bishop Downham Catal. That as long as the Body of Christ is in the Host it is accompanied with Angels 11. That in the corruption of the Species there is matter substituted by God in that very instant in which those species cease to be in which something else is generated 12. That the Elements of the Sacrament of the Eucharist do not nourish if taken in a great quantity without a divine miracle 13. But as they take away the substance of Bread and Wine and so with that the substance of the Sacrament so they rob the Body of Christ of almost all the essential properties of a true Body by this fiction of Transubstantiation 14. And as they feign the Accidents of Bread in the Sacrament without the substance of it so they must needs feign the substance of Christs Body without the Accidents of it 15. Many do teach that one and the same Body of Christ undivided doth exist upon innumerable Altars and is every where whole 16. That the Body of Christ being in many places at once and yet not in the space between is not discontinued or divided from it self in respect of its proper substance or quantity but only is divided from it self in respect of place 17. That one and the same Body of Christ being in Heaven and on Earth yea in innumerable places on Earth at once is indeed visible and palpable in Heaven but on Earth invisible and beyond all our senses there it is limited and circumscribed here it is unlimited there it hath dimensions here it is free from all dimensions 18. They teach Vide Concil Trid. Sess 21. cap. 2. that the Sacrament is not to be taken in both kinds Some of them confess it is Christs institution that we should take the Sacrament in the two kinds but that the Church hath dispensed from that Commandment for say they it belongeth to the Church to judg what Mysteries of Christ are dispensable and the Church hath the power to use both dispensation and alteration herein Hereby they declare the Church of Rome to be above God since she can change his Laws and correct his Institutions 19. They take away the Communion it self in the Supper the Priest alone devouring all the rest looking on 20. The Priest doth adore the consecrated Host and doth offer it to others by lifting it up to be adored and for the same end they keep it and carry it in solemn procession that it may be publickly adored 21. That the Eucharist when it is carried to the sick is to be adored by all those that meet it those that do adore it are to have Indulgences those that do not adore it are to be counted Hereticks and are to be persecuted with Fire and Sword 22. Trid. Câ—nâ—il S. s◠〈◊〉 6. By this Bread-worship they commit great
Idolatry while that they adore a piece of Bread with the worship of Latria which is only due to God It was decreed in the Council of Trent that the Eucharist should be adored with the highest degree of worship which is proper to God 23. In honour of this breaden God they celebrate the Feast of Corpus Christi of the Body of Christ 24. Vide Bâ—yne Vind. at Frequent corporal apparitions of Christ in their Hostia's in form of a little Infant Lamb raw Flesh Blood are asserted in Popish Legends to evidence the truth of their Transubstantiation though meer Fables diabolical delusions or impious frauds of Popish Priests 25. The taking away the Cup was decreed in the Council of Constance yet after that the Council of Basil granted the use of the Cup to the Bohemians Bellarm. lib. 3. de Euchar. cap. 2. This taking away the Cup from the People may seem a small matter for it is done but once every year at which time the Sacrament is given to the People for in all the rest of the Masses which are continual and daily they deprive both the People and the Clergy that do not consecrate it of both kinds For in private Masses it is held forth to be seen by the People and Clergy and to be adored not to be received but only by the Priest that makes it who is as themselves speak the Maker of his Maker 26. They assert that the Body of the Lord cannot be rightly taken but of those that fast and that Christians ought to eat nothing before they communicate unless in a case of great necessity 27. They bind the people only once in a year to receive the Communion viz. at Easter-time and take it to be fully sufficient for them so to do Concil Trident. Sess 13. Can. 9. 27. Rhem. Annot. 1 Cor. 11 Sect. 16. The wicked say they do in the Sacrament eat the true Flesh of Christ and drink his Blood though they be infidels and ill livers 28. The Papists teach an Oral and Capernaitical Manducation of the Flesh of Christ for they say that the Body of Christ in the Eucharist is really and sensually touched broken and eaten 29. The Elements in the Sacrament being once consecrated whether they be received or not at that instant Tâ—ident â—â—oncil â—â—ss 13. â—â—n 47. but be reserved and kept in Boxes and Pixes and other vessels of the Church for days weeks months to be carried solemnly to those that are sick and to be applied to other uses are still they say the very Body and Blood of Christ 30. They give the Eucharist to Infants presently after Baptism Their Errours concerning the Mass 1. THere are diverse opinions among them concerning the Original of this Name Some say Hugo de S. Vict. it is called Missa the Mass quia oblatio preces ad Deum mittantur because Oblation and Prayers are sent to God others because an Angel is sent of God to be assistant at the Mass some of the Hebrew word Missath Deut. 16. Dr. Willet Cont. 13. which signifies an Oblation or Gift some ex missis donariis symbolis of the Gifts and offerings sent or put in before the Communion But what beginning soever it had they do now generally take the Mass for that solemn action whereby the Sacrament is made a Sacrifice and offered up to God for they have converted the Sacrament of the Eucharist by which God communicates Christ to us into a real Sacrifice in which they do offer up Christ to God 2. The Table they do convert into an Altar and the Administrator of the Sacrament into a Priest after the order of Melchisedeck whose Office it is to sacrifice Christ again and offer him to his Father 3. They say that this new sacrificing is required that Christs Body may begin to be an Oblation 4. That Christ did once offer up himself for us upon the Cross in the Mass often by the hands of the Priests 5. Christ say they at his last Supper did offer up his own Body and Blood in Sacrifice under the forms of Bread and Wine to God his Father and at the same instant made his Apostles and their Successors Priests to offer up his Body in the Sacrament In the Eucharist say they there is a true Sacrifice of the very Body and Blood of Christ offered up to God by the hands of the Priest in the forms of Bread and Wine 6. Every Mass-Priest offering Christ to God the Father prays God to accept of that Sacrifice and to command that it may be carried by the hands of an Angel unto the high Altar of God and therefore they make the Priest Mediator between God and Christ 7. The Priest in offering the Sacrifice to God for others is a Mediator between God and the Men for whom he celebrates the Mass 8. They have wrested the Mass from the end of a Communion to infinite other affairs and altogether from the purpose hence have arisen many kinds of Masses as 1. The Mass of the Crown of Thorns 2. The Mass of the three Nails Enchirid. Controv. by L. O. 3. The Mass of the Fore-skin of Christ 4. The Mass for Sea-faring men 5. The Mass for Travellers on horse-back or on foot 6. The Mass for Women great with child 7. The Mass for Women in travel of Child-birth 8. The Mass for Women that be barren 9. The Mass for those that be sick of a quartan or tertian Ague and others of the like sort 9. They assert that the Sacrifice of the Mass which they say is without Blood is truly propitiatory for the living and for the dead 10. They blasphemously affirm that it is a Sacrifice propitiatory that is available to obtain ex opere operato by the very work wrought remission and pardon of all their sins 11. They affirm that Mass may be said and offered for all the living yea for Pagans and Infidels for men absent as well as present that the Sacrifice of the Mass is available for the dead which are in Purgatory and that Mass may be rightly said in the remembrance and for the honour of Saints with Invocation of them also in the Prayers of the Church 12. They say it is not necessary that the Mass should be said or done in the vulgar or familiar speech but for the greater reverence to be kept in the Latin tongue they say it is more convenient and that the words of Consecration should not be uttered in a loud and audible but in a soft and low voice 13. Rhem. 1 Cor. 11 Sect. 18 Some ceremonies go before the celebration of the Mass and they are of such things as they have always in a readiness for that impious service Such are the Vestments and apparel of the Priest the Albe Chesil Stole Dalmatick with such other Altar Altar-Clothes Corporasses Pixes Paxes Dishes Platters Candlesticks Censers Water-pots all these and the like trumpery say they ought to be used
And as if there were greater perfection in those Rules than in the Doctrine of the Gospel and a more compendious way to Perfection and Salvation 16. They teach by the observation of them eternal Life and a more excellent degree of glory is obtained 17. To any one that is buried in a Monks Cowl especially that of St. Francis they promise Remission of sin in part Their Errours concerning Marriage set down by Bp. Downham 1. THat Matrimony though it were instituted in Paradise is truly and properly a Sacrament of the new Law 2. And therefore doth confer Grace upon the married making them acceptable ex opere operato 3. That the Church hath power to constitute impediments that shall hinder Marriage 4. That the Church hath power to dispense with the Degrees of Consanguinity forbidden of God and to make more Degrees which shall not only hinder Marriage but break it 5. That the solemn Vow of Chastity and holy Orders are an impediment both hindering Marriage to be made and breaking it being made 6. Also difference of Religion doth not only hinder Marriage to be made but also break it being made 7. That Marriage contracted between Infidels when either is converted to the Faith is broken viz. because that Marriage was not a Sacrament 8. They say that the Church of Rome did rightly prohibit Marriage of old to the seventh but afterwards to the fourth degree of Consanguinity according to the Canonical Rule of Reckoning but the fourth degree of Canonical Reckoning is the seventh and eighth in the Civil Law 9. The spiritual Kindred which ariseth forsooth from Baptism and Confirmation may hinder Marriage to be made and break it being made To these more may be added 1. They assert Cusan Ep. ad Bohem. that Virginity is to be preferred before Marriage not only for that it is a more quiet state of life and freer from troubles in this world but that it is more convenient for the Service of God and that it hath a grateful Purity and Sanctity both of Body and Soul which Marriage hath not 2. They prohibit the Clergy to marry saying that Marriage is a state which defileth a man and makes him unfit for the exercising of sacred Offices 3. The Pope in separating and dissolving Marriages lawfully contracted upon pretence of a greater perfection August and to enter into the Monastical life followed those old Hereticks called Priscillianists who did the same of whom Saint Augustine to Quod vul -Deus saith that they separated Marriages and disjoyned Husbands from their Wives against their wills If Marriage be made a Sacrament by the Faith mutually given or by the Blessing in the Church as they hold in the Roman Church how dares the Pope dissolve a Sacrament 4. The Papists use divers Rites and Ceremonies in Marriage Bellarm. c. 33. de Matrim 1. They which are joyned in Matrimony are blessed of the Priest 2. Oblation is made for them in the Sacrifice of the Mass 3. They are covered with a Veil 4. They are coupled together vittâ purpureâ candidâ with a Scarf or Ribbon partly white partly purple 5. The Bride giveth to the Bride-groom a Ring first hallowed and blessed of the Priest 6. He commendeth them to God in his Praiers 7. He admonisheth them of their mutual Duty Some of those Rites we altogether allow and use them our selves for both Praiers are made unto God for them and they are by the Minister put in mind of their Duty and all is done by us in the vulgar Tongue much more to the edifying of the people and comfort of the parties themselves whereas their Idolatrous Priest chattereth all in an unknown Tongue Their Errours touching Extream Unction 1. THey say that Extreme Unction is truly properly a Sacrament of the New Testament Du Moul. Buckler of Faith which is the anointing of those that are extream sick to assure them of Remission of their Sins it is done after the Letany is read wherein above fifty Saints are named and called upon 2. The Matter is Oil-Olive consecrated by the Bishop not simple or unhallowed as is Water in Baptism The form is in these words By this holy Vnction and by his most godly Mercy God forgive me 3. The Papists say Dominic a Sâ—to Distinct 23. qu. 1. art 2. it gives health of Body it wipeth away the Reliques of Sin And therefore the Priest thus saith By the vertue of this holy Ointment and the most merciful favour of God the Lord forgive thee what thou hast offended by the sight hearing c. 4. That this Sacrament doth confer Grace making us acceptable ex opere operato doth restore health to the sick and blot out sins if any remain 5. That by Unction which they apply to the Eies to the Ears to the Mouth to the Loyns and to the Hands God doth grant to the sick whatsoever is wanting by that fault of the Senses 6. That by this Sacrament a man may sometimes be saved who should otherwise plainly be damned 7. In the anointing of the sick 1. They give power only unto their anointed Mass-Priest Concil Trid Sess 14. c 4. to anoint their sick with Oyl Lay-men have no authority to do it nor whosoever are no Priests 2. For the Rite and Ceremony the Priest coming to the sick must anoint his five Senses his Eies Ears Nostrils Mouth also the Reins which is the Seat of Concupiscence and his Feet which are the Instruments of Execution making the sign of the Cross with his Thumb dipped in Oyl Their Errours touching Order 1. THat Ordination is truly and properly a Sacrament of the New Law Concil Trid Sess 23. can 3. conferring Grace to the ordained ex opere operato 2. Du Moul. Buckler of Faith That there are eight Sacraments of Order all which are truly or properly called Sacraments viz. the Order of Porters of Readers of Exorcists of Servitors of Sub-Deacons of Deacons of Presbyters and Bishops 3. That to every one of the ordained is given the seven-fold Grace of the Spirit yea Grace making them acceptable and that ex opere operato 4. Tileman Hâ—shus loc 14. That anointing is required in Ordination They do anoint the hands of such as are ordained with Oyl and do enjoin them to shave their Crowns And the higher degree of Priesthood they have so much broader must their shaven Crown be 5. Bellarm. de Sacr. Ordin 6. ca. 11. They hold that they are neither Priests nor Deacons which are not ordained of Popish Bishops 6. The Sacrament of Orders as they call it giveth a double Grace 1. Say they it giveth those that are ordained ability and power to execute their Office which is to consecrate and offer up the Body and Blood of Christ wherein chiefly the Priesthood consisteth and not in preaching the Word for they may be Priests though they preach not 2. Rhem. 2 Cor. 1. Sect. 7. Another effect of their