Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	church_n	faith_n	interpret_v	3,030	5	9.9078	5	false

Text snippets containing the quad

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

that the Bread is his body and the Wine is his blood he also said that himselfe was the Bread of Life the living Bread that hee was the living Bread come down from Heaven Further hee sayes That hee who eates of that bread shall live eternally Doth this inferre by the word Est that Iesus Christ is converted and transubstantiated into bread and that hee is no more Christ but an accident without substance O abominable heresies have you any more reason O you Missalians to interpret these words carnally This is my Body to transubstantiate the bread into the body then when hee testifies that himselfe was the bread to transubstantiate him into bread cōsidering that it is written how the communion of this bread gives eternall life Iesus Christ said Hoc est Corpus meum hee also sayes of himself Math. 15. Iohn 6. Hic est Panis qui de Coelo descendit in both these places is not this word est used And yet must we needs hereupon inferre a transubstantiation in stead of orthodoxally interpreting the same by a Metonimy and familiar comparison of bread to Iesus Christ that we might apprehend how eternall life was given us by him and likewise by him our spirituall food is ministred even as by bread a nourishment corporall Howsoever wee must alwayes have recourse to the true expression of Iesus Christ the absolute Law-giver and Author of this holy Sacrament who expounding his owne institution saith in the first place that hee is the Bread of Life then afterwards hee sayes that this bread is his flesh his body Iohn 6 which 〈…〉 offered for the salvation of the world Hee said His 〈…〉 meate his blood true drinke he sayes that whosoever eat●s of his flesh and drinks of his blood hee will remaine in him How doth hee himselfe expound this Manducation Iesus Christ by his owne words expresseth himselfe Whosoever comes to me shall never hunger and hee that beleves in me Iohn 6. shall never thirst Is not this a true eating and a true drinking never again to be hungry nor never to thirst Must wee not in this have faith which consists in spirit To addresse our selves to Iesus Christ our celestiall bread our spirituall drinke wherewith to bee satisfied for ever to quench our thirst of sinne perpetually must we runne to the Magicke of transubstantiation and forge an accident without substance Wherefore O Missalians doe you presume to invent any other interpretatiō then that of Iesus Christ who witnesseth that the flesh profits nothing but the spirit quickens and that his words are not carnall but spirituall giving spirit and life by faith and confidence that hee is the Saviour of the world incarnate dead and crucified to purchase for us eternall life Iohn 15. and then raised up againe hec ascended into heaven sits at the right hand of God his Father remaining an eternall Priest Propitiator Mediator and Redeemer To returne to this terme est that does so molest the Missalians braines that they dreame out of it a transubstantiation If Iesus Christ uttered how hee was the true Vine Iohn 4. that God his Father was the Keeper that we are the Branches Can wee hereupon conclude by this word est a Magick of the transubstantiation of God into the keeper of a Vine of Iesus Christ into a Vine and of our selves into branches If Iesus Christ was said to be the immaculate Lambe that wipes out the sinnes of the word Iohn 16. can wee hereupon induce a transubstantiation If Iesus Christ said that hee was the doore of the sheepefold by whom wee must enter to be saved And that hee is the good Pastor and wee his sheepe Must wee needs so straine wrest these places of the holy Scripture as to thinke it necessary because the word est is mentioned to beleeve a transubstantiation When Iesus Christ admonished his Apostles Math. 5. saying that they were the salt of the earth did hee therefore transubstantiate or convert them into Statues of pillars of salt as hee did Lots Wife Genes 19. If Iesus Christ said by his Apostles that we are the Temples of God 1. Cor. 5. 2. Cor. 6. in which the Holy Ghost inhabits must wee therefore imagine that we are transubstantiated into a masse of stone If the holy Apostle writt 1. Cor. 10. that Iesus Christ is the Rocke out of whom came living water to wash and purge us from our sinnes must wee wrest out of this a transmutation and transubstantiation of Iesus Christ into a Rocke or a materiall stone If the holy Apostle testifieth 1. Cor. 12. that we are the Bodie of Christ may wee by this inferre that we are translated now no more men but transubstantiated into an accident without substance I readily foresee O you obdurate Missalians that you will object all these pre-alleadged places wherein this word est is make no mention of the Sacrament which must the more exactly bee observed in that these be sacred mysteries ordained of God which is most true And this word est is not onely found in the holy Scriptures formerly cited but when wee speak of holy Sacraments first instituted by God for his people of Israel it is written Genes 17. that Circumsicion is Gods alliance and Covenant In the other holy Sacrament of the Communion of the Paschall Lambe was it said that the Lambe was the Passeover Exod. 10 13 which is to say the passage But shall wee induce hereupon a Magicke of transubstantiation Will you not confesse O Missalian transubstantiators that in these passages of the holy Scriptures speaking of holy Sacrament that this word est can not bee otherwise interpreted then to signifie some reall performance Genes 17. and that Circumsicion was a signe a marke of the Covenant and alliance contracted by God with Abraham The Paschall Lambe was also a sacred signe of the passage Num. 10. Psal 68.24 Mat. 21. Iohn 2. for a remembrance of their deliverie out of Egypt The Arke of alliance for another Sacrament of which it is writtē that it is the truth power of the Lord Must wee understand by this that it was transubstantiated into the reall Majestie of God Wee must wee must I say interpret the holy Scriptures with discretion and in humilitie without sophistication and without Magicke soundly to apprehend the conception of words and not sticke so close to the letter which kils but receive the Word of God in lively spirit If then the sacred Arke is called the Lord and nominated God because in it hee exercised his omnipotent power and declared his Oracles and mysteries by exteriour signes to draw the Israelitish people to bee mindfull of God and to feare and obey him If Iesus Christ also said that hee was bread which came downe from Heaven the bread of life the wine was his blood that the Cup is the New Testament by the externall signes of bread

and places of the holy Scripture is said to bee the water the Stone also to bee Christ Even so the bread is said to bee his body which three places must be understood interpreted to bee sacred signes figures then when this very author said Christ Iesus uttered these words Hoc est Corpus meum this is my Body in presenting and breaking bread to his Disciples hee gave them the signe of his body for otherwise it should seeme to bee a thing both inhumane and unlawfull to devoure the pretious flesh blood of Iesus Christ if there were not the figure of the bread and wine for to keepe in memory his flesh and blood the body of Christ having beene sacrificed to God his Father for our life and eternall nourishment Againe the same Author used this interpretation Lib. 10. de Caut. des cap. 5. ea sacrificium de cōsc dist 2 Tertul. lib. 1 3.4 Etiquid paras dentem ventrem crede māduca●● ea ut quid de consec dict 2 Aug. in lib. demmed paeniteud in Ioan. tra 25. cap. 6. The Sacrament visible is the new Testament that is to say The sacred signe of the invisible sacrifice the like interpretations are described by Tertullian against that hereticke Marcion Christus acceptum Panū Corpus suum fecit dicendo Hoc est Corpus meum id est figura Corporis mei Wherefore then O Missalians have you not followed the authority of these holy Doctors of the Church which would not blaspheme against God by the Magick of transubstantiatiō bat have freelly and vertuously acknowledged the Sacrament to be a visible signe or sacred figure signifying by faith spirit that which is invisible Wherefore do you prepare the mouth the belly for to devoure the body and blood of Christ corporally really and carnally Why offer you not your selfes by true and lively faith for to eate worthily Christ Iesus Why have you not understood the manducation of the body of Christ by the notable distinction of that loarned Doctor St. Ierome saying S. Hieron in Epist ad Ephes Ca. dupliciter eadem distinct The flesh of Christ Iesus is to be understood carnally when it is spoken of the shedding his blood and crucifying of his body for our salvation but spiritually when it is said that his flesh is the meat for us to eate For another proofe S. Gelase against Entychius and Nestorius I will alledge that learned Prelate Gelase Bishop of Rome the which disputing against the heretickes Eutichines and Nestorians doth afirme the bread and wine consecrated and made Sacraments are neverthelesse in substance bread and wine but to be signes of the body and blood of Christ Iesus by the mystery of the Sacrament And if ye desire larger testimonies S. Ambrose in the book of Sacraments cap. 1. 11. S. Ambrosius upon the Epistle of S. Paul to the Corhintians hath explicated and made manifest that the eating of the bread and the drinking of the wine doth signifie the flesh and the blood of Christ Iesus offered for us Origen likewise in his Homilies Origen in Lev hem 7. teacheth the Sacraments to bee figures which wee ought to examine really and not carnally Because saith hee that those words Hoc est Corpus meum not understood spiritually kils the soule when he writes to eate the flesh of Christ Wherefore St. Chrysostome admonished the people to honour that holy Sacrament in offring himselfe his soule to God S. Chrysost hom 31. cap. 15. tont 1. for the which Christ Iesus was crucified and that by that holy Sacrament of bread and wine is signified to us the similitude of the body and blood of Iesus Christ For the resolution wee must follow and be ruled according to the instruction and interpretation of our holy Saviour Christ Iesus and his Apostles to honour and reverence his holy Sacraments instituted of him by extorior signes to lift up our hearts and raise our spirits and minds to Heaven Psa 12. for to comprehend that which by those signes is represented to us and not to esteeme hold and account them a vaine picture or apparitions but endevour to receive them worthily by lively faith and vertue of the Holy Ghost to the end to be fed and nourished with celestiall bread to the salvation of our soules thereby to attaine life eternall Let us then be assured in Christ Iesus as members of his body 1. Cor. 10. 1. Cor. 12. that wee may be reduced and brought all into one unity for to communicate and eate the same bread drink the same wine compounded of many graines united together to the end that wee may say with the holy Apostle All wee faithfull are the body of Christ Iesus saved redeemed by his holy body crucified and pretious blood shed for us and so remaining permanent in faith in Christ Iesus in eating his body and drinking his blood to beleeve firmely to have beene crucified and risen from the dead D. August in Ioan. tract 30. Art 1. 3. ascended into Heaven and sitteth at the right hand of God his Father untill that hee returnes as hee is ascended with his humanity and neverthelesse his Almighty power and Divinity to be distributed to us and diffused in earth and in all places especially in his holy Sacraments which hee hath left us for a pledge and exteriour approbation of our faith for memory and recordation of the death and passion of our Saviour IESVS CHRIST FINIS Invincible proofes that Transubstantiation is but of late yeares gathered out of authentick Authours and confessed by the most learned of the Papists NOw to manifest that the Church of Christ taught none other doctrine cōcerning the Lord Supper then the reformed Churches doe teach for one thousend years since Christ here I doe produce undenyable testimonies First the Book of Alfricus Archbishop of Canterbury Anno 996. in the raigne of Etheldred King of England which book doth remain in the Library at Exeter and a coppy of part of it dedicated to King Henry the 8. by Doctor Cranmer And by the same booke Alfricus having translated So. Sermons out of Latin into the Saxon tongue of which hee made two bookes and hee was of such learning and eloquence and of such worthy esteem in the Churches of England that wheras they made a book of Canons after his death to govern the clergy they did collect out of some generall counsells other ancient Fathers in which they did insert two of the Sermons in that book of Alfrieus his translation into the Saxon language the one was read in the church on Easterday before they received the Lords Supper and there anie may read it in the Saxon language or in English recorded by Mr. Fox and there are two of these books extant and one of them is to be seen in the Library at Exeter and the Italians and French did not understand the Saxon language I

brought us into the brightnesse cleare sun-shine of his grace You may now therefore understand carnall and grosse Capernaites this sufficient and evident comparison to intimate that the infinite power of God is much more compleat and perfect then your abominable invention of transubstantiation Will you not acknowledge except your eie be blinded obfuscated with the palpable darknes of obstinacie that the Sunne gives us his light his force his heate and vigour and yet neverthelesse the body it self of the planetall Sunne remaines continues in his sphericall Orbe Doe you not use to say in ordinary cōmō language when the window of an house is opē on that part where the Sunne shines that the Sun is come into the house although the Sunne remaines still in the Firmament Must wee therefore violently hale and pull the body of the Sunne to make it descend and bee transubstantiated into this earthly substance before it can affoord its heat beames light and nourishment to Plants Trees Herbes and Beasts of the earth Are you so brutish O Capernaits as not to recognize that the true Sunne of Righteousnes Iesus Christ hath more power then this Astrall Sunne being but mortall and created If then a mortall crature hath this power to infuse into us the vertue and efficacie of his body by his beames light and heate extended really and effectually over the whole earth the body remaining still in its heaven and shall wee not beleeve that God an immortall Creator hath much more power to grant us the true Sunne of Righteousnesse Iesus Christ to give us the vertue and power of his body and bloodshed for us by the beames light and heat of his holy Spirit except hee be by your Magicke pluckt from the right hand of God and his body drawne out of Heaven to be transubstantiated upon earth Why should not Iesus Christ have this power to affoord us his light and to offer his body and blood to enter intous if by faith and a pure conscience wee be ready to receive him by the efficacy of his holy Spirit as well and better then the sphericall Sunne can enter into our houses with his force and power and never be drawne out of its heaven to bee transubstantiated The Snnue is an entire body created residing in heaven the cause of the generation of Plants Trees Herbes which by its force and calidity gives sustentation to whatsoever lives upon the earth and in one the same moment hath power to quicken heat and nourish an infinit number of Plants Trees and Beasts of the earth and yet his body is never separated divided drawne out of his spherre nor transubstantiated The body also of Iesus Christ which hee assumed up into heaven set at the right hand of God hath not that more force more vertue more power to regenerate nourish and sustaine us to give us his vertue light and beames to inspire quicken illuminate and nourish us in a moment to make us all by faith partakers of his body and blood to make us members of his members united in by him through his true promise comprehended under the symboles and sacred signes commended unto us till the second comming of his humanity be revealed upon earth Wherefore thē O Missalians have you divised this Magicke of transubstantiation to blaspheme against God to impaire his omnipotency and disable his vertue more then you do that of the sphericall Sun but his creature Why should you hale the body of Iesus Christ out of heaven before the preordained time to transubstantiate it into your little round azimall hosts printed with imagery which you cause to bee adored Iesus Christ as God assies all seeing Christ as God there assists his Church perpetually and hath the power to regenerate feed and sustaine us yea with an eternall life and nourishment by his most assure promise testified by the holy Sacraments of Baptisme and the sacred Supper For other more familiar and domesticall comparisons consider O Missalians how earthly and mortall Princes are reputed reverenced and honoured by such sacred signe● as they ordaine I will onely propound unto you two which is to say waxe and metalls of one the Princes seale is composed with which grants pardons and remissions are sealed charters and priviledges by the Prince conferred He that falsifies this seale is he not punisht as in case of high treason even as if hee had outraged the person of the Prince Does not this seale represent his owne person even as if himselfe were present Neverthelesse the seale though it bee called the seale of the Prince is not transubstantiated but still remaines waxe Familiar comparisons of Princes seales and coynings which if they be conterfeited or falfified the counterfeiters thereof are executed as offenders to the Princes person but otherwise having received the sacred character of the Prince being then no more called waxe but the Princes seale Also the mettals of gold or silver coyned with the Princes stampe doe serve for mony although they are no more called gold nor silver but having once exchanged their names at the Princes will they are either crownes Angels or Pistols or else shillings groats or penies or other such like names they are yet notwithstanding mettals of the very substance as they were before there is but that difference that they have the Princes impression upon them by in which hee is represented really so that whosoever clips or falsifies that money is sorely punisht by death as a fellon a traitor to his Prince for it is in a manner as bad as if hee had offended conspired against the Princes owne person by farre greater reason the bread and the wine consec rated and ordained to bee Sacraments of the pretious body and blood of Iesus Christ 1. Cor. 11.13 represents them really and not by picture Wherefore whosoever receives it unworthily commits a hainous crime against the supreme and Divine Majesty of him to his eternall damnation but t is not to conclude a transubstantiation by a most abhominable conjuration or witchcraft But if you Missalians or Masse-Priests Nicolaits and transubstantiators Here is proved by the Doctors the words of Christ concerning the Sacrament of his body and blood to be spiritually taken not carnally so utterly Transubstantiation is confuted be not sufficiently satisfied with Iesus Christ his Apostles interpretations as likewise with those similitudes and familiar comparisons to reduce and bring you to the sincere way certaine forme ordained of God for to celebrate his holy Sacraments in abolishing your Pompilian and Missasique Idolatries ejecting from you your abhominable witchcraft of transubstantiation At the least wil you not beleeve at all the interpretations of the ancient Authors of the Church hearken but to the saying of St. Augustin against Adamantine that notable hereticke S. August interpretation Lib. 3. de doctrin Christ. in Praes Psal 3. Even as the blood saith hee in many parts