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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18104	The originall of popish idolatrie, or The birth of heresies Published under the name of Causabon [sic], and called-in the same yeare, upon misinformation. But now upon better consideration reprinted with alowance. Being a true and exacte description of such sacred signes, sacrifices and sacraments as have bene instituted and ordained of God since Adam. With a newe source and anatomie of the Masse, first gathered out of sundrie Greeke and Latine authors, as also out of diuerse learned fathers. Published by S.O.; Originall of idolatries.	Darcie, Abraham, fl. 1625.; Ofwod, Stephen.; Casaubon, Isaac, 1559-1614.	1630 (1630)	STC 4748; ESTC S107605	102,805	138

which wee shall doe well to take heed as to a light that shineth in a darke place untill the day starre arise in our hearts Seing the Lord hath charged us Deut. 4.2 not to adde any thing unto his word which hee commands us neither may wee take any thing from it which hee hath appointed or commanded and hee hath protested that all which shall adde unto his word hee will adde unto him those plagues Revel 22.18.19 which are written in his books and if any shall take away or diminish any thing of his word then will take away his part from the booke of life and from the holy City of God For the Fathers themselvs doe desire not to be followed but as they follow Christ Therefore when the Donatists alledged Ciprian Augustine for to prove a doctrine against Augustine Hee answered thus Wee doe Ciprian no wrong when wee distinguish any of his writings from the Canonicall Scriptures and therefore was the Ecclesiasticall Canon of the Scriptures soe carefully appointed contrary to which wee dare not judge according unto which wee may freely judg all other writings August cont Crescon lib. 2. cap. 31. And hee saith I am not hound to the authority of Cyprians Epistles for I esteeme not it as Canonicail but hexamine him by the Canonicall as it agreeth with the authority of the Divine Scriptures I receive with his praise and what accordeth not with it I refuse with his leave Ibid. cap. 32. And when hee disputed against an Arian hee saith Now must not I alledge the Councell of Nice nor you the Councell of Arimine as to prejudice either for I am not bound to the authority of the one nor you of the other Wee are bound to the authority of the Scriptures which are wittnesses not peculiar unto any but common to us both Let the matter cause and question betweene us be discussed Contra Maxim lib. 3. cap. 14. Also hee saith Let us not bring deceiptfull waights by which wee may weigh what we will as wee will at our pleasure but let us bring the Divine Ballances out of the holy Scripture as out of the Lords treasure Yea let us not weigh but let us acknowledg the things already weighed of the Lord. D. baptist contra Donat. lib. 2. cap. 6. Also he saith Whether it be concerning Christ or the Church or any other matter which belongs to our faith and life there we may find what wee ought to doe if an Angell from Heaven should teach otherwise then wee have received from the Scriptures let him be accursed Contra Petil. lib. 3. cap. 6. Chrifostome saith When the wicked heresy which is the army of Antichrist hath prevailed in the Churches there can be no proofe of the Christian Religion nor any other refuge for Christians that would know the true faith but the Divine Scriptures Whosoever would know which is the true church of Christ how shall he know it but by the Scripture onely Whereupon the Lord knowing that there should come such confusion of things in the last dayes doth injoyne the Christans which would have assurance of the true faith Chrisest on Matth. 24. Homil. 49. they must cleave to nothing but the Scriptures otherwise if they looke to any other thing they shal be offended and perish And having written on Iohn the 10. hee saith On Iohn 50 Homdis The Scriptures will not suffer us to go astray By this doore must both the Pastors and all others of us enter in for whosoever useth not the holy Scriptures but climeth up other waies that is by a way not appointed hee is a theefe and those are false Christs and Antichrist And in another place hee saith It is not absurd to tell mony and count it after another hath told it to us and yet for matters farre greater some are so simple to follow the opinions of others which hee doth note for great folly seeing we have an exact ballance rule out of the Scriptures wherefore I entreat beseech you to leave of what this man or that man thinketh and enquire all out of the Scriptures Chris on the 2. Corin. 13. homil Hierom saith many Fathers both Greek and Latins have erred Hieron in an Epist Dammach whose names I need not mention Now seeing I doe simply acknowledge their erring I will so read them as the rest because they erred as the rest After hee saith Why dost thou bring forth that which Peter and Paul would not deliver Again whatsoever things brought in by any although otherwise holy and learned since the Apostles let it be cutt of and have no place on the 86. Psalm Tertullian saith Tertul. None can prejudice the truth not the continuance of times nor the superiority of persons nor the priviledges of Countryes for by means of these is custome made commonly of ignorance and succession of time made strong to be used against the truth Christ our Lord calleth himselfe Truth not custome If then Christ be allwaies and before all the Truth then it is a thing perpetuall and ancient Let them therefore looke unto it to whom that is new which to him is old Lib. de Virgin Veland Again he saith As for us we may not please ourselvs in any thing of our own cōceits neither may we choose that which others bring in of their own Will The Apostles of the Lord we have for Authours who did not themselvs choose to bring-in any thing of their own will but did faithfully assigne to the Nations the discipline they received of Christ therefore although an Angell from Heaven should speak otherwise wee should say he were accursed Ibid. cap. 6. FINIS A TABLE OF THE CONTENTS OF THIS BOOKE CHap. 1. Of Sacred Signes Fol. 1 Chap. 2. Of Sacrifices Fol. 5 Chap. 3. Of Corruptions Fol. 9 Chap. 4. Corruptions punished Fol. 16 Chap. 5. The ceremoniall Law accomplished by Iesus Christ Fol. 18 Chap. 6. Of Sacraments ordained by Iesus Christ himselfe Fol. 20 Chap. 7. Of the corruption of the Sacrament of Baptisme Fol. 23 Chap. 8. Of the corruption of the Sacrament of the Lords Supper Fol. 25 Chap. 9. The ancient religiō of the Roman Empire Fol. 31 Chap. 10. How the Bishops of Rome began their corruptions in the Church Fol. 34 Chap. 11. The first greatnesse of Popes proving Antichrists bringing in the sacrifice of the Masse Fol. 38 Chap. 12. Of the Masse in particular with her true originall from whence it came first Fol. 41 Chap. 13. The Masse divided with the true nature of holy Water derived from the heathens Fol. 47 Chap. 14. The Procession of the Masse Fol. 50 Chap. 15. The third part of the Masse that is the Altars and Candles lighted Fol. 53 Chap. 16. Of Incense and Offertories with other parts of the Masse Fol. 57 Chap. 17. Of the round Hoste with the consecration of the same Fol. 61 Chap. 18. Of divers parts and sundry ceremonies belonging to the Masse Fol. 63 Chap. 19. Against Idolaters antiquity and long possession of the Masse as also what times the Masse was by peeces brought into the Church Fol. 67 Chap. 20. Against the Idolatrie of the round Hoste Fol. 70 Chap. 21. The invention of Transubstantiation with confutation of that Labyrinth of Idolatry Fol. 73 Chap. 22. Comparison berween the two H. Sacram. Fol. 85 Vndeniable proofes that the church of God rejected Transubstantiation for 1000. years after Christ Fol. 95 All the faithfull did oppose it the time it was in hatching Fol. 97 What their bloody Persecutors confessed on thē Fol. 102 A new Faith invented Fol. 103 A Popish Writer examined and found false Fol. 104 It is confessed of Popish Writers that Transubstantiation was concluded but of late yeares Fol. 106. A new Gospell Fol. 107 That great Idolatrie was then brought into the church Fol. 108 The Prophecy of Hildegardus Fol. 109 The great murthering of the Faithfull Fol. 112 What Faith the true Church did maintaine Fol. 114 The Roman Church got dominion over other lands by tyranny Fol. 122 Christian Reader impute not Literall faultes FINIS

pleasing release of the people to goe home to their houses being a chearefull and acceptable sound it was supprest and the Sacrifice honoured with this terme of Missa To confirme this point two thousand yeares being now come and gone these words are pronounced at this present day Ite Missa est which signifies a leave given to the company or assembly to depart so as they themselves which frequent these Temples so soone as they heare this pleasing note Jte missa est commonly they skip leape for joy being assured that they are then licenced to goe to dinner The Arabians In the book of the description of Affrick by Iohn Leo Affricanus and Mahumetists instructed for a long time by the Monke Sergius as formerly we cited hold this word of Messa in great esteeme By which word they have nominated three Townes or Cities called Messa scituated upon the Ocean shore upon the Cape where Mount Atlas takes his beginning Neere to the same Townes in the Suburbs Messa of the Turkes there is a Templemuch reverenced by the Turkish Idolaters because they beleeve that from Messa should come the righteous Pontife promised and prophesied of by Mahomet they also thinke that about that quarter or shore of Messa Messelmans in the book of the great Turks Court by Frier Autonie Geffrie Jonas was cast up againe after his being swallowed up by the Whale Furthermore they so highly esteeme this name of Messelmans as we doe the name and title of Christians Intimating by this word Messelman as much as saved Moreover the Mahumetists honoured their Priests with the name of Messe calling them Messen and their Temples Messites or Meschites Wherefore In the book of the above said Messen Messi they that publisht the Anatomie of the Masse the Centons the Foundatiō Augmentation and embellishing thereof could not but write with speciall reverence in respect of the ancient Pompilian Religion and the Alcoran Institutions of Mahumet After we have thus decided the word of Messe or of in the Romane tongue to be derived from the auncient Romane Idolate●s not from the Hebrewes nor the Greekes we must now discend to the vestments of these Missal an Sacrificers But by the way we must not omit the name of Pontife Pont. li. 1. of Comment or Pontifex taking also it 's originall from the Romanes as we dēclared in our Commentaries The stile also of Pope proceeding from the ancient Idolaters who used to enstile their God Iupiter calling him Pope Iupiter but especially the B●thinians and Scithians Which word Papa comes from the Greeke word Papus which is to say great Father As also the true title subscribed to any sutes presented to the great Romane Pontife is Most blessed Father The next purple Pontifes are termed most reverend Fathers and petty Bishops reverend Fathers A Curate Curio a Priest or Curat who in his Cure that is in his Parish had the care of sacred celebrati●̄ all of them retayning this word Father or Pope Great Father which was wont to be a common name to all Bishops but afterwards the great Romane Pontifes reserved it onely to themselves Another title is also retayned for the Demie Bishops termed Curates who are suporintendants in every Parish borrowing this nomination from the ancient Romane Curates which is to say a rasing or shaving because the anciēt Curions Sacrificers were cut Tit. Liv. lib. 1. Decad. and shaven in their heads after the Babilonian manner or of the Herculean Pontifes called for this reason Stephanophores as wearing a Crowne upon their heads Neverthelesse by the reason that all the members of the Missall Sacrifice derive from the Pompilian Religion wee should wrong the ancient Romane Idolaters Tit. Liv. Fenest Pompo Lett. to take from them the originall of these names Masse Pontife and Curate as may be justified by the Romane Histories As for the vestment of Missall Sacrificers Numa ordained that it should be white called by the Latine word Alba an Aube Aube Alex. ab Alex. lib. 4. cap. 17. which name of Aube continues to this day for the vestment of him that sacrificeth and celebrates Masse Moreover Super tunicā ancam pectori regumen 1. Decad. 1. above his Aube the Priest was appointed to weare a Tunickle painted above that the ornament of a Pectorall of copper or brasse afterwards changed into gold or silver which the Missalists terme a Chasuble They also used a vaile to cover their heads when they sacrificed called Amictus first instituted by Aeneas Virg. lib. Acneid 3. Purpurce vel are comas ad apertus amictu capite ante aras Phrigius velamus amictu Titilman in tract de expo Myster Missx Gab. Eiel in lib. de exposit Missa These are the principall vestments instituted by Numa more then 700. yeares before the Incarnation of Iesus Christ T is true that since there have beene many Iewish ornamēs added as the Stole Ephod Zone or Conture the Myter or Theare and some other decorations the better to pownce set forth the great Bab● 〈◊〉 whore But the M●●●lians desirous to alter the originall of their Missall vestments pretend that the Aube is a figure of Iesus Christs conversation in the flesh or the purity of his body incarnate in the wombe of the virgine Others interprete the white colour to signifie chastity and continencie Some minding to mocke and make Playes sophistically of the Passion of Iesus Christ say that by the Aube the white Robe is represented which was offered by Herod to Christ when he was sent back againe like a foole to Pylat Philo the Iew a more worthy Philosopher in his Treatise of Dreames subtilly deviseth that the Aube signifies the solidity of the most resplendent light of the Dyetie which he calls Ens. The linnen also whereof the Aube is made they expresse for the subtilty of the Scriptures As for the Amict invented by Aeneas they adulterate it for the Vayle wherewith Christ was covered when the Iewes mocking him in Caiphas house did smite him Titilman one of the subtilest Missalians deviseth that in the Amict Christs Devinity concealed in his humanity was intimated Some likewise confesse that the Amict was subrogated in stead of the Iewish Ephod by the Zone Maniple and Stole which are three Ligantents they understand the three Cordes wherewith Christ was bound and drawne before the High Priests Apul lib. 11. le la no anri and after that before the Romane Lieutenants in Iudea Biel another pregnant Missalian by the Zone Procl in lib. desacraft Gag Procl Flat Catnl E●us aquae ●spersione ●eccata prae conceives the rods wherewith Christ was scourged By the Stole extended in forme of a Crosse there was signified the Gibbet or Crosse which Christ bare upon his shoulders The Maniple also which he weares on his left arme to figure the band of love wherewith Christ was bound Another Mummerie they have for the

the Shrine or Reliquarie of god Jupiter or of Anubis by some Priests clad in white Surpleses with shaven heads and thereon wearing crownes This Crowne was of such reverence esteeme that the Emperour himselfe Commodus Antonius high Pontifex caused his head to be shaven and cut round expressely to carry the Cabinet of god Anubis Before the Cabinet or Reliquarie went a Cierger carrying a light taper in his hand When the Procession went along through the streets there were seats erected to serve for stations or places where the Priests which caried the relicks were apointed to rest and take breath When the Procession was ended the Temples were opened the Altars and Images perfumed with Insence and the Reliquies of their gods shewed On those dayes whē the Processiō went abroad a Feast was celebrated the shops were closde up the Hall of Iustice shut in and the prisonners unshackled who can better discipher the order of Processions observed even at this day by the Missalians Instructed from father to sonne in the Pompilian Religion What other Author can be alleadged touching the Ceremonies performed in Procession except Numa Pompilius himselfe If the Missalians sought not out further for their crowned shaven crownes and white Surplesses which the ancient Aegiptian Idolaters were wont to vse the Priests of the Goddesse Isis or the Babilonian sacrificers wearing their heads beards shaven As for the Law of God the contrary therein was observed and the sacrificing Priests were forbidden to cut their heads or haire round to shave their heads And as for the Law of the Gospel there is no such like ceremony commanded by Iesus Christ nor by his Apostles they must therefore needs proceed frō the ancient Pompilian Religion For other things in the Procession they have added the carrying of the Crosse or Banner this Banner was tearmed by the ancient Romane Idolaters Labarum which was reputed a sacred ensigne so much revered by the Dictators Emperours as also by the souldiers that went to the wars Antenor first pictured in that Banner a Sow by reason of the name Troja which in the vulgar Italian tongue signifies a Sow which ensigne Antenor vowed and dedicated in the Temple of Juno Exlibris Messalae ad Octavianum Augustum Apul lib. 2. de Asin aur Queen of the heavens because the Sow was the consecrated Victime to the same Goddesse The old Romans afterwards caused a Mercuries Caduce to be drawn upon the Banner whereon was painted the picture of two Serpents coupled together then was an Eagle portraied for the Ensigne of the Romain Empire but Constantine the Great Emperour in Greece made to be drawne therein a figure of greek letters a Χ interlaced with an ρ In the said booke of the Religion of the ancient Romaines and on the two sides α and ω in this signe signifying thereby this word Christos or Christ This Banner was spread upon a pole or staffe of wood made in forme of a Crosse the Banner being foure square in the fashiō of an Ensigne crimosine violet silke edgd about with fringe of gold or silver precious stones In imitation of this the Missalian Priests have adorn'd their Pompilian Processions in which they carry Banners as if they meant to goe to the wars or conduct a martiall Army but in stead of portraying therin the name of Iesus Christ they paint the effigies Images of divers gods and goddesses saints men and women the Patrons of each parish This in summe is the originall of the Missal Procession standing for the second part of the Masse Was there ever such palpable Idolatry used by the Israelites when they would celebrate the Feast of unleavened bread to eate the Paschall Lambe which had analogie with the holy Sacrament of the Supper which the Missalians have adulterated by their Missal sacrifices did they ever carry about in Procession the flesh or the bloud of the immaculate Lambe Did they ever lay it up in a Reliquarie to be carried in Processiō about the streets The Serpent of Brasse though they much prophaned and abused it yet did they at any time carry any part of it in a Reliquarie upon the shoulders of their Priests wearing their heads and beards shaven as the Greek Pontife Vrban ordained An. Christ. 164. that the round consecrated Hoste should be carried in Procession by the Missalians and instituted a solemn Feast every yeare on holy Thursday that so he might convert the use of the holy Sacrament to a more detestable Idolatrie then all his predecessors CHAP. XV. The third part of the Masse that is the Altar and Candels lighted AFter the sprinkling of holy-water and Procession performed The third part of the Masse Altar and Tapers Omil. lib. 4. de Fast. Apul. lib. 11. de Asin aur Plut. in Numa Numa instituted that the Masse Priest to celebrate Sacrifice being clad with his Aube Chasible or painted coate his head crown'd beard shaven that he should approach to the Altar prepared for sacrifice set forth with a lamp or light Taper which ordinarily was of Tede or Pine For without an Altar fire no Sacrifice could be celebrated He also ordained that the Masse Priest should turne himselfe neere to the Altar towards the East Porphirius the Heretick did not only continue this Pompilean Magick but further he constituted that the entry into the Temple and the Images should be turned towards the East to the end that those which went into the Temples prostituting themselves before the Images might adore make their prayers towards the cast even as the Persians did who worshipped the Sunne in the East Are not these Missalian Pompilian Institutions contrary to the auncient ceremoniall Law of the Iewes wherein they were prohibited to pray towards the East that so they might be different frō the ancient Idolaters Alex. ab Alex li. 4. cap. 17. And therefore acknowledge O you Missalians that your erectiō of Altars towards the East your Lamps and light Tapers the Pictures and Images worshipped in your Sacrifices to have had their originall from one to another For those Images and Pictures wherewith your Altars are enritched and adorned cannot be derived from the law of God which doth not only prohibite the permission of any Images in Temples Exod. 20. Levit. 26. Deut. 5. Esay 40. Abhominable Idolatry but the very hewing of them out and that they should not be renewed To what can God be resembled what Image picture or portrature can be devised to his similitude And yet neverthelesse out of most detestable and abhominable heresie you O Missalians draw the Image and forme of the Trinity of one God in 3. persons in your round hostel which you cause to be ador'd Neverthelesse two Missalian Doctors Titelman Biel expresse the Altar otherwise when the Masse Priest approacheth with the golden chalice in his hand they alleadging how this doth figure Christ bearing his Crosse to Mount Calvary And then the

Archdeacon Anno 1167 he wrote a book very learnedly in which he proved Rome was that Babylon St. Iohn wrote of in the Apocalypse and that all their clergy were adversaries to the Gospell of Iesus Christ and the very Calvs of Bethell and Dan and Baals Priests and Egyptian Idolaters they selling all things for monie S e Trethinius Gesnerus Peter Conster a Priest at Troyes a man of great learning Anno 1182. and an eloquent Oratour he wrote 20. books and sundry Sermons in which he doth prove the clergy neglect the Word of God and feed the people with their own inventions and that the Church goods which belong to the poore they consume wickedly he affirmeth them to be false brethren for which the wrath of God shall fall on them See Trethemius Vens●nttus I will now sett down some testimonies of some of those Of those which were banished suffered death Anno 1105. which did testify the Lords truth the time this idolatry was in hatching Before there was any generall Lawe to maintain this Transubstantiation I finde under the Bishop of Trare four persons banished and accompted hereticks for that they affirmed the bread and wine doe remain in their former substance at the Lords Supper after the words of consecration They denyed the Pope to have authority over other Churches See the Catologue of the Bishop of Trare Doctour Fulck in his answere to the Rhemish Testament See Reve 17.4 doth say that the church of Leedium before this was under great persecution under Pope Pascus for affirming him Antichrist Two Preachers in France one named Peter Breves Anno 1135. the other is called Hendrick van de Tollhouse they were well known in France and of good estimation for their great learning and they did much bewaile the Apostacy of the church and they spared no man of any degree whatsoever they were affirming that they were fallen from the estate of grace and from Christ and they affirmed the Pope to be the Prince of Sodom and the Citty of Rome to be the Mother of all abhomination that all the Bishops were cruel Wolves they detested the doctrine of Transubstantiation and affirmed the Masse prayer for the dead was Idolatrie before God and that Images the Crosse might not be prayed unto nor suffred in the Churches That the Priests manner of singing was mockery before God that praying to Saincts and vowing of Chastity and their manner of building Temples and observing of Holydayes were superstitious and wicked and all humane inventions in Gods worship wicked Idolatrie These men continued in their preaching twenty years and having great refort coming to their preaching of all sorts and estates at last they were apprehended by the Popes commaund by a Legate of his and Peter Brise was burned a St. Ioyls the other was apprehended committed to prison but what came of him we finde not but the followed great persecution many of their Disciples went to their death joyfully Look the 65. and 66. Letters of Barnod to the Earle of St. Ioylls There wrote against them Peter Abbott of Clugnam which Barnod did record and in likelyhood with envy See the Cronicle of Paulus Meriam Ilyricus in his boock Detesbus Anno 1158. speaketh of two called Gurhardus and Dulcinus who did preach diligently against the Church of Rome affirming that prayer was no better in one place then another and that the Pope was Antichrist and the Prelates and Clergy of Rome were rejected and the very whore of Babylon prefigured in the Apocalyps These two Preachers came into England and brougt with them thirty in the raigne of King Henry the Second and by means of the Prelats they were imprisoned and branded in the cheeck and banished the land and after putt to death by the Pope This yeare was Peter Waldus called in question Anno 1160. for that hee taught the truth of the Gospel against the Popes superstition The meanes of his conversion was this He being a rich merchant of Lions some say he was a Magistrate sundry of the Merchants being together merry suddenly one of them was strucken dead and so the rest being strucken with great feare he gave himselfe to prayer and reading the Scriptures good bookes and instructed his Familie in the grounds of Christian Religion shewing them the great superstition of the Romish Church so that they had forsaken the Heavenly Truth which the Apostles planted in steade thereof they did burdē their consciences with superstition And hee being very rich gave much goods weekely to the poore instructed them well in the grounds of religion so that many came to his godly exhortations and to conferre with him concerning the truth of the Gospell He kept sundry learned men in his house he caused good bookes to be translated in the French language He himselfe was learned as doth appeare by a parchment writing of his owne hand in which he had collected the Fathers into a good forme as that writing sheweth First the Bishops and Priests sent unto him and forbad him to have any mo such meetings in his house upon payne of excommunication to which he gave this answer That it was his dutie to teach his houshould the grounds of religion wheras his neighbours came to heare him he did not find wher that he ought to forbid them but he was assured it was his dutye to teach his houshould he would obey the voice of Christ when he was called into question that which they layd to his charge was that hee affirmed that the Masse was abominable before God and that hee denyed any more Sacraments then Baptisme and the Lords Supper and that it was an abomination to offer for the dead and that Purgatory was the invention of men that there was no ground in the Scripture for it for the Faithfull go presently to joy after this life that honouring of Images praying to Saincts was idolatrie that the Church of Rome was the Whore of Babylon that Christians ought not to obey the Pope or the Bishops because they were no better then Wolves to destroy the Church and that they ought not to meddle with the temporall sword and that their additions of mo Sacraments then two was wicked Item that the Vowe of chastity was found to be Sodomitrie that the many orders of the Monks was the marke of the Beast abominable against Christ For friers were not then hatched that celebrated dayes for dead men all inventions of men in Gods worship were ungodly And because the Popes champion Bernard who is saincted for his worke Peter of Clumin write so spightfully of them charging them with sundry heresies and that they denie childrens baptisme I will set downe the testimonie of one who was a bloody persecutor of them as it is in a little booke that he wrote against the Waldenses about the yeare 1270. wherein when hee hath spoken all

the evill of them he could yet God who opened the mouth of Balaams Asse caused him to write these words of them They are saith he more pernitious against the Romane Church then all other hereticks for three causes The first is because they have bene of longer continuance for some say they have bene since Silvester others say they have bene since the Apostles time The second cause is because they are more generall for there is almost no land in which this sect doth not creepe The third cause is because all other sects do bring a horrour with the haynousnesse of their blasphemies against God but this secte of the Lioneses hath a great shewe of godlynes because they live justly before men and they beleeve all things well concerning God they beleeve all the Articles which are contayned in the Creede They blaspheme and hate only the Church of Rome This is to be found in a little Treatise of Renerius imprinted neere a hundred yeares since Who was a bloody Inquisitour and gave sentence of death against sundry of them The Iesuite saith that one Cesarius writes that the Doctrine of these Waldenses was spread in more then a thousand cities In a booke against Foxe 535. fol. and that they had an army of 70000. that were destroyed by Simon of Momford with a small armie but there is no mention of an armie which they had in the Cronicles Now we will shewe what the heresie was for which they were persecuted as Langfrank saith That the sacrifice of the Church consisteth of two things the one visible the other invisible that is of the Sacrament the the thing or matter of the Sacrament which is the body of Christ if it were here present before our eyes it were a thing visible and to be seene but being lift up to Heaven and sitting on the right hand of his Father to the time of restoring of all things as Peter saith It can not be called downe frō thence for the person of Christ consisteth of God and man The Sacrament of the Lords Table consisteth of bread and wine which being consecrated are not changed but remaine in their substances having a resemblance or similitude of those things whereof they be Sacraments See Langfrank The adversaries did teach this Faith following I beleeve the earthly substances The Pop●●● Faith which upon the Lords Table are divinely sanctified through the ministratiō of the Priest to be converted unspeakably incomprehensibly and miraculously by the operation of Gods mighty power into the essence of the Lords body the outward formes only of the things themselves and certaine qualities reserved that for two respects The one lest the sight of the raw bloody flesh might otherwise make man to abhorre from eating thereof that they which beleeve things which they see not might have the greater merit for their beleefe The conversion of which earthly substances into the essence of the Lords body notwithstanding yet is the selfe same body of the Lord in Heaven there hath his essentiall being at the right hand of his Father immortall inviolate perfect undiminished and uncorrupted so that truely it may be affirmed the selfe same body both to be received of us and yet not the selfe same I meane as touching the essence propertie and vertue of his true nature So much of Langfrank Archbishop of Canterb. and yet not the selfe same as touching the formes of bread and wine other outward qualities occurring to our outward senses The Doctrine of Guimundus Archbishop of Aversam Those who will see further let the read the answer to the 6. Articl is as grosse as appeares by a Booke printed at Lovan which saith That the body of Christ is pressed and torne with teeth even like as it was feit and touched with the hands of Thomas And further he answereth an objection putt forth that it is not lawful for Christ to be torn in peeces with teeth he doubteth not to pronounce that whether we take tearing for bare biting it is not repugnant nor disagreeing but that by the will of God agreeing thereunto the body of Christ may be b●tten with mouth crushed yea divided in peeces with hard or soft pressing of the teeth that as he was brursed upon the crosse according to the Prophets laying hee was bruised for our iniquityes so the same body for the health of the faithfull may devoutly be torn tent with their teeth any thing to the contrary notwithstanding Cuimundus lib. Sacrament fol. 30. Let all which fear God observ now these doe oppose the word of God Exod. 12.46 which saith They shall not break a bone of him Thus I have shewed how this abhominable doctrine of Transubstantiatiō crept into the church that it was hatched by the Monks by the Histories wee may see how they confirmed it with miracles and their holy bishop Duaston did triumph over the Divell when hee would have enticed him to lust after a young Woman Hee got the Divell by the nose with a pair of red not tongs Such like miracles are to be read in their Legend Another miracle of a lewish Boy For which testimonie he was putt into the fire to be burned of his Father but the fire had no power to touch him for a beautifull woman whose the Child was kept the sire from him with her gown And this was the virgine Marie that said hee saw in the Church of the Christians a Child broken and divided And seeing the Papists do affirme that the Church of Christ did in all ages teach Transubstantiation to be a Catholike doctrine We will examine one of their Historie-writers who wrote in the time this idole was a hatching called Osbon who did write the lives of three Archbishops of Canterbury about the yeare 1076. in which Historie hee saith In the dayes of Odo certaine of the Clergy being seduced by wicked error did hould and maintaine that the bread and wine which are set upon the Altar after the consecration do remaine in their former substance are but only a figure of the body blood of Christ But saith hee that holy Father Odo did convert them which was about the yeare 951. Hee reciteth the means which Odo did use to convert them by a certaine miracle Hee saith These Clergie Men being before him hee perswaded them seeing they could not be convicted by argument yet he requested them to stay and see him say Masse to communicate which they did seeing after consecration breaking of the Hoste over the chalice the blood dropped out of the Hoste into the chalice Odo saith hee wept for joy to see his petition accomplished which hee so carnestly prayed for On the sight thereof he saith these clergie men behoulding and seeing were converted and blessed the Archbishop thanking God that he was borne to manifest his truth to them and thus they were converted to beleeve Transubstantiation and blessed