Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	blood_n	body_n	heart_n	5,603	5	5.0093	4	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

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

and marks of assurance of the thing signified wherein Gods power is the more renowned exalted in really giving us what by the sacred signe is represented by the vertue of faith and of the holy Ghost as if the signe it selfe had beene really transubstantiated by some occular miracle For the Sacraments comprehend in them more spirituall then carnall sense For this reason God by his Prophets ever blamed his people of Israel for understanding the sacraments too carnally as succinctly we have before declared But tell me O Missalians when Iesus Christ made it known how himselfe was the true bread of life descended from heaven to conferre life eternall how these sacramentall words of eating his flesh and drinking his blood were to be understood wherewith the Capernaits your Predecessors were scandalized The interpretation of Iesus Christ touching the eating of his body did he teach us in this interpretation that to eate his flesh should be meant by a little round transubstantiated host that the round host of flower and the wine is no more bread or wine but accidents without substance Is this your abhominable magicke the doctrine of Iesus Christ Nothing lesse But Iesus Christ like a true and heavenly Lawgiver who can onely sincerely interpret his owne law made answer to the Capernait Doctors how they were grosse and carnall minded Iohn 6 minding only the flesh as you Missalians doe though the flesh alone profits nothing alleaging how his sacramentall words were spirituall The flesh saith he profits nothing but the spirit quickens As also O Missalians how can you religiously accord your transubstantiation with the doctrine of Iesus Christ which promiseth and assureth eternall life to those that shall eate his flesh and drinke his blood if you conceive these words carnally For you cannot be ignorant but that your owne bodies when they have devoured these round transubstantiated hosts into flesh and bones drunke and taken downe the transubstantiated wine into blood notwithstanding live are mortal through the necessity of the law Wherefore eternall life promised by this communion cannot be understood by a mortall body or flesh And therefore of necessity you must needs acknowledge for the most sacred interpretation that to eate the body and drinke the blood of Iesus Christ must have reference to a spirituall and heavenly life and that the flesh profits nothing but the spirituall words the communion of the body and blood of Iesus Christ by faith and spirit give eternall life This interpretation is many times recited by the holy Apostle Saint Iohn when Iesus Christ himselfe useth these words Hee that comes to mee shall never hunger he that beleeves in me shall never feele thirst but have eternall life Are not these termes intelligible enough to expresse this holy sacrament of the communion of the body blood of Iesus Christ without running to your magick of transubstantiation Another interpretation of the holy Doctor and author of the sacramentall law is described Comparison of Baptisme with the Sacrament of the Supper Iohn 3. when Iesus Christ was interrogated by Nicodemus of the meanes how a man might be regenerated and borne anew Is it possible saith Nicodemus that a man can returne again into his mothers wombe Did Iesus Christ answer this demand by affirming that in the holy Sacrament of Baptisme the water was converted into the body into flesh and blood and transubstantiated in a carnall womb to be there againe ingendered and regenerate Was there not also as great reason according to your Magicke to have returned this answer as well as in the holy Sacrament of the Supper for by the one of these two Sacraments we are regenerated and by the other nourisht Now regeneration is as admirable to humane wisdome as nourishment for conformable to humane and carnall judgement it may seeme unpossible that we can be twice engendered and begotten But our good God useth the like interpretation of Regeneration as of the communion of his flesh and blood which is that these sacramentall termes must be spiritually conceived and not carnally for the flesh profits not but the spirit quickens What is of the flesh is carnall what of the spirit spirituall The holy Apostle 1. Cor. 11. relating to the Corinthians what hee had received from Gods hand admonished them of the comming of Iesus Christ during the expectation whereof hee commands them to communicate of the body and blood of Iesus Christ by the fraction of bread and the cup of benediction called the new Testament new covenant contracted by the blood of Iesus Christ wherefore seeing wee are assured of the 2d comming of Iesus Christ being ascended up into heavē set at the right hand of God his Father till the day predestinate that hec shall returne to judge both the quicke and the dead how will you reconcile this passage O Missalians when by the magicke you utter you make him descend and returne the body of Iesus Christ in flesh and bone before the time preordained for his second comming This Magicke was by you restored since the first author of your Missall Sacrifice Numa Pompilius Numa Pompilius ut populum Romanorum sacric obligaret volebat vid●ri sibi cum dea Algeria congre●●us esse noclurnos ejusque monitu●e quae ccepia dij immortalibus sacra sorent insti ●uere Val. Max. li. 1. cap 3. Iohn 19. Exod 12. Numb 9. Corruption of the holy Sacrament who by his magicke divulged that he made his Nymph and Goddesse Egeria come downe fro heaven as also his Jupiter Elicius by whose meanes there were celestiall secrets and mysteries revealed unto him If by your magicke the round consecrated host was transubstantiated into the true reall body of Iesus Christ the bread being no more bread but the true body how came you to be so presumptuous to breake and teare in peeces the body of Iesus Christ according to the invention of Sergius the second of that name your predecessor Romane Pontife Are not you farre more execrable executioners then your predecessors Lieutenants of the Romane Church which crucified Iesus Christ yet they never tare nor rent his body in peeces as he prophesied And notwithstanding you are not contented to have broken it into three peeces but in your Missall sacrifices you presume to drowne steepe one portion in wine transubstantiated into blood to be swallowed and drunke To confirme your Magick of transubstantiation why tooke you no order to preserve from corruption your little round printed Hosts which you keepe and lay up so curiously in reliquaries and boxes after they are transubstantiated into flesh bone and into the reall bodie of Iesus Christ Against transubstantiation Is it not an abominable heresie to beleeve that the bodie of Iesus Christ is capable of corruption Nay and oftentimes is eaten by Wormes Weasels Rats and Mice Can you interpret this to be an accident without substance When your Hosts become many times

wine to give us to understand that our life and saving nutriment depended onely on Iesus Christ and that by his death and bloodshed we have assurance of eternall life even as Bread and Wine serve for corporall nourishment and that he meant and ordained these sacred signes to bee to us for Sacraments to approve and confirme our faith Did he determin we should hereby Capernice and Nicodemize to enquire or make doubt of Gods power how it is possible to eate the body or drinke the blood of Iesus Christ how we can possibly be regenerated and borne anew Seeing the promise was made unto us by the word wherefore have you O Missalians conceived a carnall taansubstantion destrusting in the incomprehensible power of God May it not suffice you simply to beleeve that the body blood of Iesus Christ was really and sacramentally offered to communicate thereof for our spirituall nourishment and to grant us eternall life through the Bread and Wine consecrated with giving of thankes the Bread being truely his Body the Wine his Blood which we must worthily receive by faith puritie of cōscience as sacred signes markes of the divine Caracter without searching too subtilly after the meanes other then the plaine interpretation of Iesus Christ that the flesh profits not but the spirit quickens and that his words are spirit and life Should we doubt whether God hath power by the symboles of Bread Wine consecrated to make us communicate of the bodie and blood of Iesus Christ though the bread remaine bread the wine wine If it were other wise this could be no Sacrament but rather called a Miracle As when Iesus Christ converted the water into wine Iohn 2. hee then used the miracle of transubstantitation changing the water into wine but hee ordained not this for a Sacrament as hee did the communion of his body and blood by the sacred figures of bread and wine Was it not also as easie for God to change the wine into blood Exod. 4.7.8 or the bread into flesh as for Moses and Aaron to change the water of the River into blood to confirme the hardnes of Pharaohs heart or when the clouds were turned into the flesh of Quailes Exod. 16. that rained upon the people of Israel Neverthelesse God did not ordaine that these miracles should serve for ordinarie Sacraments but herein he applyed himselfe to our infirmitie exhibiting to us sacred but not transubstantiated signes yet are not vaine nor fantasticall but signs externall that we may behold touch eate and taste remaining still in their substance and neverthelesse they represent sacramentally what is by them comprehended and intimated wherein consists the approbation of our faith to manifest by a sacramentall worke and ministration that we are in the number of the regenerate and sustained by the holy Sacraments of Baptisme and the Supper CHAP. XXII Comparison betweene the two holy Sacraments IF wee may presume to make comparison of the two holy Sacraments of Baptisme and of the Supper Comparison of the two holy Sacraments though there bee a difference betweene it and regeneration which is not reiterated For it sufficeth that wee be once regenerate and begotten a new but this spirituall nutriment is often renued according to the course of nature and other differences very amply described by the holy Apostles and Ministers of Gods Word Nothwithstāding the same end the same Iesus Christ is represented as well in Baptisme as in the Supper Tit. 3. Iohn 3.6 By the Blood of Iesus Christ wee are regenerated by the same Blood nourished By the Blood of Iesus Christ wee are renued sett and engraffed and by the same Blood wee are entertained Rom. 11. Iohn 6. Gal. 3. Ephes 4. and preserved from hongring or thirsting for ever By the Blood of Iesus Christ wee cast of our old corrupt skin put on his body from which likewise wee receive nourishment eternall life By the Blood of Iesus Christ wee have accesse and entry into the Kingdome of Heaven And by the same Blood wee have fruition of the same Kingdome In this sense the holy Apostle testifieth that wee were all baptized by the vertue of the Holy Spirit 1. Cor. 19. 1. Cor. 10. and wee all likewise drunke of the same spirituall drinke given unto us by Iesus Christ Be not these comparisons drawne out of the holy Scriptures to witnesse that Iesus Christ is the onely aime and scope whereto wee must tend both in Baptisme and the holy Supper If therefore that the signes of sacramentall water in Baptisme and Bread and Wine in the Supper of Iesus Christ are sacred Signes Earnests Gages Hostages Symboles Seales and Sacraments instituted by God for an assurance and approbation of our faith Against the Missalians Wherefore O Missalians seeing you have invented a Magicke of transubstantiation for the Sacrament of the Supper why did you not likewise with the same Magicke sophisticate the Sacrament of Baptisme Why have you not constituted that sacramentall water after it is by you exorcis'd and conjur'd with salt to repell devels to be transubstantiated into the blood of Iesus Christ the water being no more water but an accident without substance as you have forged by the bread and wine What difference doe you assigne but Sophistries Sophismes and Missalian subtilties If you persevere in your heresie Iohn 3.4.7 Tit. 3. Gal. 3. by reason of this word est This word is also used in the water of Baptisme which is termed renovation and regeneration it is named the Holy Spirit and the Vestment by and with which wee are revested renued and regenerated in the blood of Iesus Christ Seeing therefore you acknowledg O Missalians that you could never yet meet with a second Berengarius to institute another Decree of a Palinody for the extending of your Magicall transubstantiation to the sacred water of Baptisme and by the same meanes likewise to transubstantiate your lustrall Flegme Spittle your Oyle your Creames Against the corrupters of Baptisme your Salt and other Drugges wherewith you you have corrupted the holy Sacrament of Baptisme why are you so inveterate and obdurate in your Pompilian Religion as to hale Iesus Christ from the right hand of his Father to make him in body and blood to descend by your muttered Magick like another Jupiter Elicius before the day preordained for his second comming I may well propound unto you the similitude of the Sunne Luk. 1. Mal. 4. Comparison of the Sun to Iesus Christ which 〈◊〉 the Martyr used in his Treatise of the Exposition of faith chap. 2 A notable comparison of the Sun utterly to confute the erroneous doctrine of Transubstantiation called by some Apostles the Sunne of Righteousnes Iesus Christ because light comes from Heaven by this luminous glorious sphericall Planet and so spirituall light is exhibited to us by Iesus Christ who out of the night and darknesse of sinne hath

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

sodaine death This example may make them tremble Against the corruption of sacred signes that presume to profane the signes and Sacraments instituted by God Vzza also for abusing the same sacred signe though it were with a good intention to ease the Arke of the Covenant that leaned too much of one side was he not punished with death For other prophanations committed by the Israelites there are examples of Osias punished with Leprosie 2 Sam. 6. O●as for adulterating the sacrifices and assuming the Ministerie of incensing allotted onely to the Priests Saul the first elected King of the Israelites 2. Chron. 26 Saul was put to the Sword and his Kingdom succeeded to another as was foretold him by Samuel in that he prophaned the sacrifices and permitted his subjects to commit the like abuses 1. Sam. 13. Ioseph lib. 7 cap 4. de Antiq Iudae His successors to the Kingdomes of the Iewes and Israelites did they not persever in their abuses and corruptions of the sacrifices and Sacraments ordained by God when they celebrated sacrifices to the gods 1. Kings 11. Astaroth the god of the Sidonians Chamos of the Moabites and Melcom or Moloch of the Ammonites building Temples Oratories for them offering incense and solemnizing sacrifices to them Jeroboam King of the Israelites Ieroboam 1. Kings 12. did not onely erect a golden Calfe as the high Priest Aaron formerly did but hee set up two golden Cowes in the two Temples of Bethel of Dan he instituted strange Priests corrupted the Law of God and caused sacrifices to be celebrated after the manner and forme of Aarons This Idolatrie and corruption of sacrifices was continued by the Israelites for more then foure hundred yeeres 1. Kings 14. during the reignes of their Kings who had taught them to adulterate the true manner and forme of sacrifices in particular Chappels Oratories edified on the tops of hilles consecrated in shadie forrests violating the law of sacrifices ordained for the holy Temple in the sacred Citie of God for particular examples of abuses committed against the true use of sacrifices we reade an historie of Maacha 2. Kings 16. the mother of King Asa who caused an Image to bee erected to god Pan she consecrated dedicated unto him a shaddie Forrest celebrated to him sacrifices Achab another King of the Israelites erected an Altar Achab. 1 Kings 16. and procured sacrifices to bee solemnized to god Mars otherwise called Baal to whom he dedicated an umbragious Grove Ioseph lib. 8. cap. 10. to please herein his wicked wife Jezabel Hee also built another Temple and Altar to the god of the Tyrians ordained sacrificing Priest and instituted about 40. false prophets His sonne successor Ochosias Ochosias inst●ucted by his father in corrupting the true use of the sacrifices caused men not onely to immolate to Baal who signified Mars but persevering still in farre greater corrupt on s he built another Temple to the god of the Acaronites 2. Kings 1. Ioseph lib. 9. cap. 1. called by Josephus Myos and by the Grecians Priapus to which god hee offered sacrifice And to bee sho●t what more abominable corruption can bee imagin●d then the invention of Purgatory fire Purgatory fire 2. Kings 16. which the Israelites abused causing their children to passe through the middest of the fire in Tophet a valley belonging to the sonnes of Ennon sacrificing to god Moloch This corruption of sacrifice In the book Alcoran Asoar 29. li. 46. Asoar 5. Ignem gehounae non nisi numero dierum praeterminato Animas sentire docet Alc●van liber ad diem Veritatis omnis accedere ●perum suorum mercedem accepturos A●oar 5. The cause of corruption in Sacraments Ap●● 1. ● though it had been practised since Moses time notwithstanding the idole of Moloch in the valley of Ennon was not demolished till the reigne of good King Iosias more then nine hundred yeeres after Moses Neverthelesse this abuse hath been continued by the Arabians and Africans even to this present day for the Alcaronists and Mahumetans are of this beliefe that the soules of the dead shall passe through fire to bee purged purified of their offences By this briefe collection wee may cleerely discerne how from the beginning of the world man hath fallen by his owne defect into this gulph of the error and corruption of sacred signes sacrifices and Sacraments instituted for him by God But the most capitall abuses from whence the originall of all Idolatry derives have proceeded from this in that carnall and fleshly men have bin alwayes more addicted to visible signes and externall ceremonies then to things signified and intimated in Sacraments for in stead of circumcising their hearts casting off the old skinne of sinne to bee regenerated and purified by the bloud of the heavenly oblation offered up before all ages they have taken understood the circumcision carnally for nothing but the corporall foreskin circumcised Dent. 10.50 For did they follow the interpretation of God hereof by Moses which was to circumcise the prepuce of their hearts Did the people of Israel give credit to the good Prophet Ieremias who admonished them of the spiritual Circumcision and to circumcise the foreskin of their hearts Ierem. 4. in casting off the old skinne of their corrupt nature The like hath hapned in sacrifices and sacred signes instituted by God for signes of that sacrifice consummated in the sacred person of Iesus Christ for carnall man had reference to the corporall bloud of the terrestriall beasts whereas man should have raised up his spirit to heaven to have apprehended what was prefigured signified by the Immolation Oblation of beasts And therefore divine Iustice is denounced by the Prophets Esar 7. What neede have I saith the Lord God of your sacrifices I am angry with the oblation of your sheep I take no more delight in the bloud of Oxen nor of Lambes and sacrificed goats Why labour you to erect Altars to mee I le none of your vaine Offerings and Oblations I abhorre your Incenses I cannot endure your New Moones your Sabbaths your assemblies nor your feasts all this is but vanity I have conceived an hatred against your Feasts of New Moones O you Israelites and your solemne celebrations I am weary with having endured so much Psal 41. you are ready to addresse unto mee your prayers but I will no more heare you for the abuses you have committed by your hands full of blood I will accept of no Bull hereafter from the house of Israel because sacrifices are not pleasing to mee Esay 65. I take as much delight in the sacrifice of an immolated Oxe as in the murder of a man slaine in the Oblation of Incense Ierem. 6. as the adoration of an Idoll Wherefore then saith God take you so much paines to hunt after Incense frō Saba and for odours out of a farre