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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	bread_n	remain_v	substance_n	8,998	5	9.2009	5	true

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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

down uppon the earth out of the clouds and that by meanes of your false doctrine your wickednes lies slanders and detestable facts Then the people shall say unto them Out uppon you get ye packing hence you Captaines of mischiefe overturners of truth ye shunamitish brethren fathers of heresies false Apostles that counterfaited the life of the Apostles whereof ye have been imitators by no meanes You sonnes of iniquity we will not follow the manner of your wayes For pride and arrogancy have seduced you and insatiable covetousnes hath entangled your erring minds And seeing that you would needs ascend up higher then was meete and equall ye are fallen backe headlong into everlasting shame and reproch by Gods just judgment These things wrote Hildegard about the yeare 1146. It is recorded that the people were so opprest with them that they make suite that their number might be lesse for they were not able no maintain them all for they kept the people in feare of them so that they durst not displease thē for if they did they would excommunicate them or els accuse them to be hereticks those that did obey them they would flatter tell them they would pray and prevaile with the Saincts that they should not be tormented in Purgatory And if they were rich lay sick on their death-bed then they would perswade them to give to their order and house at least a childs portion that they might not be tormented in purgatory yea if they gave liberally they would promise them their soules should goe presently into Paradice and thus they did beguile the simple people and defrand their posterity of their inheritance so that in lesse then 400. years they had gott the third part of the wealth in the world To the like effect also prophecyed Catharine whom they have canonized for a Sainct She affirmed that all their Clergy were deceivers of the people and perverters of the truth And holy Bridget did affirme that most of the Popes were in Hell torments for their deceaving the people and perverting the truth of the Gospell This Pope sent his Legate into France with 12. Abbotts to suppresse the Waldenses which taught the Church of Rome was the Whore of Babylon and his ordinances wicked and their Masse full of abhomination contrary to Christ and his Gospell and never known to the Apostles And this Pope did first institute an inquisition which did condemn the poore lambs for hereticks the like they did in Spaine appointed Diedicus a Bishop there who did persecute them with all cruelty See the Cronicle of Paulus Merium Anno 1206. The Cronicle of Munster Anno 1210. written by Harmannia Mutye doth say that at Strausborow there was an hundreth putt to death in one day and 80. at another time and 39. at Ments These were burned for that they maintained the same doctrine against the Pope which the Waldenses did and in other countryes there suffred many as in Alvia and Langwedoc and Narbon Casan Record at the Tolehouse many suffered Mascias saith there suffred in the Provinces 140. and at Narborn they suffred great torments in the fire and at Paris suffred 24. And the year following as Masays testifieth there was 400. putt to death 80. beheaded Prince Americus hanged the Lady-of the Castle stoned to death I doe finde by those who doe record this some difference of the time that this was See Fox 420. fol. The Bishop of Narbon put in a Castle near the Tolhouse 224. of these Martyrs and burned them to death Anno 124 See the Creniele illius Temporis I have formerly shewed that these Locusts sting like Scorpions and those which live in countryes where Scorpions are doe say they are so bould that they will set upon a man and sting him and for the present he shall feele but litle paine but if hee have not cure within one houre it will so infect his flesh that with great anguish hee dieth whithin 2. dayes of it therefore the holy Ghost hath made a fit comparison Rev. 9. for these Locusts doe make shew their abominable Doctrine is not hurteful but those which doe receive it it doth so infect their soules that except they be cured in a short time they become worse then madde for it doth torment them unto eternall wo for evermore Or if wee doe understand it of the sting they gave of the faithful witnesses of the Gospell when they could not pervert them from the truth they would give out their stings that they held sundry grosse heresyes to make them odious to all indifferent men as doth appeare in their writings Rerum Francarum in scriptorum writeth Anno 128 there was of the Waldenses hereticks in all Christendom and that they were in all Cittyes and although they were slaundered to hold sundry heresyes yet I have formerly shewed that a bloody Inquisitour did confesse they beleeved all things well and their evill hee charged them with is they blaspheme the Church of Rome THE DOCTRINE Of the Church of Christ for one thousand years after his Ascention IRENEVS saith Anno 180. Ieven lib. 5. lib. 4. cap. 34. that the bread is broken and the cup next after the vocation or calling upon God ceasse to be common bread any more but are the Eucharist of the body and blood of Christ and he manifesteth how for faith hee the Eucharist consisteth of two things one being earthly which is bread and wine the other heavenly which is the body and blood of our Lord. And herunto Tertullian doth teach the Sacrament Anno 200. Tertul. lib. 4 to be a figure signe and memoriall of the Lords body And elswere he saith against Marcion He gave his body that is to say a figure of his body Dionisius calleth the Sacrament of Christs body Dionisius no otherwise then bread as Eusebius doth relate Ciprian saith Epist 6. lib. 1 3. lib. 2 in his last Supper hee gave bread wine and his body upon the Crosse He saith Christ drunk wine at his last Supper because hee would root out the heresy of certain who used water in administration Chrisostom saith Anno 350. Hom. 13. on Matth. that onely bread remaineth And Theodoretus in his first Dialogue bread remaineth still its former nature At a Counsell holden at Leadium Anno 364. in the 25. Article they decreed what they should doe with that remained in the celebration of the Lords Supper there they call them by the same names they were called before the consecration bread and how they should dispose it Hesichius Anno 500. Hesechius lib. 20. in Lev cap. 8. who was 500. years after our Lords passion saith of the mystery It is both flesh and bread that is the true beleever receiveth Christ and bread Emissenus compareth a man converted to Christ Emissen ●e Consee dist 2. quia corpus by regeneration unto the holy mysteries consecrated to the body and blood of Christ

that they might eate and communicate of the flesh of victimes in their sacrifices especially the sheepe Blond lib. 1. de Rom. triumph the Sow the Goate and the Oxe which was first instituted by Evander King of Arcadia Wherefore that the Missalians might not degenerate from the idolatry of their predecessors they must needs follow this cōmunion of flesh they are not content with their little round azimall hosts consecrated and printed with images Hosts made of flower transubstantiated into flesh the wine into blood but with time they have invented a new magicke to transubstantiate their little hosts of flower into flesh and bones the bread being no more bread but an accident without substance and by this meanes to convert the round host of flower into a carnall sanguinolent host The wine also offered in their Missall Chalices to bee transubstantiated into blood the wine being no more wine but an accident without substance Detestable Heresie Was there ever a more abominable magicke or a more detestable Heresie then this Missaline transubstantiation When the people of Israel murmured against God because they were weary of eating Manna and celestiall bread calling for flesh was the Manna transubstantiated into flesh An. Christ. 1062. in Chronol Io. Volateran bones and blood When the ancient Romane Idolaters meant to change their round hosts of flower or meale and grew to eate flesh in their facrifices did they use this magicke of transubstantiation Wherefore I freely averre that this Missall addition was lately invented by the Missalians more then a thousand yeares after the Incarnation of Iesus Christ This Heresie began to spread very much of a Nicholai●an Antichrist climbing up to the Romane Pontificacie by the monopoly suggestions of Hildebrand expelling by force the other elected Pope Lanfrac de sat which was Benedict the second of that name in the yeare of Iesus Christ 1062. Afterwards by a Monopoly held in Saint Iohn Lateran in Rome it was advanced during the ecclesiasticall tyranny of Innocent the third of that name about two hundred years after the Palinodie canonized by Berengarius Deane of S. Maurice in Angiers Against which abominable magick and heresie we must briefly by forme of a recapitulation compare the institutions of the Sacraments ordained by God First of all Against Transubstantion Tree of life the fruits of the knowledge of good and ill forbidden to our first father Adam as sacred signes and sacraments of feare and obedience whereon depended life or death were they transubstantiated or converted into knowledge or into death to leave their nature of beeing trees or fruits reduced to an accident without substance The celestiall Manna Celestiall Manna The Rocke flowing out water and the Rocke gushing out lively water sacraments that had reference to the holy Sacrament of the supper were they transubstantiated into an accident without substance The unspotted Lambs immolated by Abel Lambs immolated by Abel in his acceptable sacrifice to God were they transubstantiated into any other nature The Fore-skinne circumcised for a note marke of covenant to the good Patriarche Abraham and his posterity Circumcision was it converted into an accident without substance The blood of the Paschall Lamb Paschall Lamb. for an assurance of Israels salvation was that converted into any other substance The flesh of the immaculate Lambe to bee eaten on the day of the Passeover having reference to the holy Sacrament of the supper was it transubstantiated into an accident wi●hout substance The brazen Serpent which being only beheld Brazen serpent health was granted to the sicke did it not continue a Serpent of brasse was that transubstantiated being ordained for a Sacrament sacred signe to the people of Israel Victi●nes offered in sacrifice both of beasts of the earth Victimes sacrificed azimall loaves with other sacred signes ordained by God for holy signes sacraments of expiation salvation for the people of Israel were they ever transubstantiated into accidents without substance All sacred signes ordained by God in the Israelitish Church though they sacramently represented that which was by them figured and not as a simple picture without reall effect yet did there never live so detestable an heretique which invented or added thereunto this Magicke of transubstantiation And neverthelesse O Missalians you must needs cōfesse that the good and holy Fathers of Israel were adopted engrafted and regenerated by faith in Iesus Christ begotten before all ages that they were nourished purchased eternall life by Iesus Christ that they and we have but one God one onely Iesus Christ one Mediator and Redeemer That by faith they sacramentally communicated and participated spiritually of the blood of Iesus Christ for their salvation and eternall life Comparison of the faith of the ancient fathers of Israell with ours That there is no difference touching God betweene them who did precede the incarnation of Iesus Christ and us that were since his incarnation but both they and wee are equally the Church of God redeemed by the blood of the just and unspotted Lambe Christ Iesus For the rest they had a faith of the future promise and observed the holy Sacraments and sacred Symboles of the Sacrifice which should be consummated by Iesus Christ D. Aug. contra Faust 20. cap. 21. cap. 14. l. 19. contra Petilian li. 2. ca. 37.77 1. Cor. 10. August in Psal and wee in the new law celebrate the memoriall and remembrance of the sacrifice now finished by Iesus Christ having a fruition of the promise accomplished If then the Israelites eate the same celest all bread drunke the same saving drinke which we doe by faith in one onely Iesus Christ If they had sacred signes to represent actually and really the future death of Iesus Christ even as we retaine sacred signes of his present or past death they for the future we for that which is past why did the Missalians invent this new magicke to convert an holy Sacrament ordained by God into a magicke of transubstantiation and into an accident without substance Against miracles alleaged by the Missalians Exod. 7. Exod. 8. Exod. 14. If God to approve his power and to manifest the hardnesse obstinacy of Pharaoh was pleased to performe wonderfull things by Moses and Aaron by converting a Rod into a Serpent water of the river into blood and into frogs the dust of the earth into lice and then to make the navigable sea dry performing many other miracles can we by this infer a transubstantiation of the little round azimall host printed with images into an accident without a substance In what place of the holy Scriptures when mention is made of sacred signes and Sacraments or sacrifices ordained by God is it said that the signe or sacrament was transubstantiated But on the contrary Gods will accommodating it selfe to mans infirmity he ordained from time to time common signes for notes

that is outwardly nothing is changed but all the change is inwardly Augustin saith The bread doth not loose his first nature after the consecration but it receiveth another quality wherby it differeth from common bread And against Maximinus hee saith Sacraments are figures Anno 400. August lib. 3 cont Maxins being one thing indeed yet shewing forth another thing And in another place he saith There are no other sacrifices then prayer praises and thanksgiving Gelasius saith The Sacraments which we receive Anno 492. are divine things yet ceasse they not to be bread and wine in nature Beda writing on the 21 th Psalme hath these words Anno 730. Poore men despisers of the world shall eate indeed really if it be referred to the Sacraments and shal be filled eternally because they shall understand in bread in wine being visible before him a thing invisible to wit the true body blood of Christ are true meat and true drink which filleth not the belly but the minde is nourished Haymo about 850. taught the same Doctrine Now to observe the Article of our Faith He ascended into Heaven and sitteth on the right hand of God Augustin saith Aug. supper lean tract 30. tract 50. The Lord is above even to the end of the world and yet the verity of the Lord is here also for this body wherin he rose againe must needs bee in one place but his verity is spread abroad every where Elsewhere he saith Let the godly receive also that Sacrament but let them not be carefull for the presence of his body for as concerning his Majesty his providence is invisible unspeakable graces for these words are fullfilled which hee spake I am with you to the end of the world But according to the flesh which he took upon him when hee was born of the Virgin and was apprehended of the Iewes and was fastened to a tree taken down again from the Crosse lapped in linnen clothes was buried rose again appeared after his resurrection so ye shall not have me alwaies with you why Because as concerning his flesh The conclusion of Doctor Ridlye He was couversant with his Disciples 40. daies and they accompanied him seeing him but not following him for he went up to Heaven and is not here for he sitteth at the right hand of God his Father yet hee is here Math. 28. because hee is not departed hence as concerning the presence of his Diuine Majesty Mark well what Augustine saith he is aseended into heaven and is not here saith hee therefore beleeve not them which say hee is here still upon the earth Also hee saith doubt not but that Iesus Christ as concerning the nature of his manhood is there from whence hee shall come remember well beleeve the profession of a Christian man Aug. Ep. 57 that he rose from the dead and ascended into Heauen and sitteth on the right hand of God his Father and from that place and none other not from the altars shall hee come to judge the quick and and the dead and he shall come as the Angell said as he was seen to goe up into heaven that is to say in the same form and substance unto which hee gave immortality but changed not nature after this form meaning his humane nature wee may not think that it is every where And in the same Epistle he saith take away frō the bodyes the limitation of places and they shal be no where and because they are no where they shall not be at all Vigilius saith Vigil contra Vryche lib. 4 If the word the flesh be both of one nature seeing that the word is every where why then is not the flesh also euery where for when it was on earth then verely it was not in heaven And now when it is in heaven it is not surely in earth and it is so certaine that it is not on earth that as concerning the same wee looke for him from heaven whom as concerning the word wee beleeve to be with us in earth These few testimonies I have produced to shew that in the maine differences of our Religion betwixt the Pap●sts and us we have proofs not onely from the Scriptures and authentick Fathers but also frō the confession of the Popish writers themselves and that for one thousand yeares since the Ascention of our Lord. And for these points I have related I could produce as many more but I hasten to be breefe In the next place I will shew the Fathers Iudgment concerning our Iustification by the free grace of God That we are justified freely by tho grace of God apprehended by Faith is a Doctrine taught by the Apostles testified by the ancient Fathers And now this Doctrine was opposed by the Pelagians Anno 420. against which Augustine wrote snndry large volumes And twelue yeares after his death Comentary on the Proverbs of Salomen wrote Salomus Bishop of Viennen who used these words No man is chosen to Salvavation of God for any foreseene goodnes hee did see in him nor any man is chosen of God for his good works but onely by his grace and mercy and of his meere love See of him Sidonius in an Epistle on Salloman lib. 7. and Providentia Prosper his Cronicle And the yeare following there was a councell houlden in the City Arragon against the Pelagians which denied this doctrine and maintained freewill and it was condemned in this Synode Venerable Beda departed this life when he was 72. Anno 734. yeares ould in his time he wrote much And on the 21. Psalm hee affirmeth Wee are justified by the grace of God and not by works He dissalowed Images praying to Saints He translated the Gospell of S. Iohn into English This Doctrine was maintained by sundry other Fathers Anno 776. as Falcanus a man of great learning Anno 780. the Patriarcke of Aquilla and Haymo Anno 850. At a Councell houlden at Ments against Godsaeldius Anno 848. a Priest of Belgica where he was charged by the Bishop of that place Rabinus to hould Erroneous doctrine in that hee affirmed That no man is chosen of God for any foreseene goodnes hee saw in man but wee are saved freely by the grace of God Which doctrine hee did maintaine very learnedly there did dispute against him fowr and because they could not pervert him for to give over they did banish him See the Counsell of Anelaus Apetheajedict frodurdes lib. 3. cap. 13. And it doth appeare this Doctrine was not yet established For there was a Counsell houlden at Valence in France Anno 855. concerning this Doctrine Which certaine Scottishmen did defend this Doctrine in the said Counsell the whith Godsaldun had defended before and was banished Yet wee find not there was any proceeding against them neither did they conclude any thing there against this Doctrine but there they decreed that none should be