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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

power of the Holy Ghost In which Sacrament God doth warrant us so ingrafted and incorporate in Iesus Christ to be made and renewed the members of his Church ●at 3. Gal. 3. and to receiveus as clothed anew and reincorporated by and through him The like reasons may be produced for the other holy Sacrament instituted by God in his New Testament which is that of Bread and Wine Which Signes Symboles and externall Elements all Nations were accustomed to use in their Sacrifices Oblations and Ceremonies belonging to their Religions both Circumcised and uncircumcised both Iewes and Gentiles As also the two specificall Refections for the nourishment and sustentation of men are comprehended under these signes of Bread and Wine Our good God therefore for these reasons desiring to draw all Nations to himselfe to nourish and minister unto them most necessarie provisions He instituted the Communiō of the Body and Bloud of our Saviour Iesus Christ under the symboles sacred signes and Sacraments of Bread Wine And looke how we are assured by the outward marke and Character of Water in Baptisme to bee regenerate and incorporated into the Body and Bloud of Iesus Christ represented in this Sacrament of consecrated Water by the power of the Holy Ghost so are wee nourished by the Communion of his Body and Bloud truely presented to us by the consecrated Bread and Wine for our spirituall foode living and eternall by the vertue and power of the Holy Ghost Wherein God hath shewed us this speciall favour to discharge us of all bloudie sacrifices ordained in the first Church of the Israelites who were charged with sundry divers sacrifices celebrated with the bloud of many carthly beasts shed according to the diversitie of sinnes offences and of persons that had offended All which Sacrifices were consummated and abolished by shedding of the bloud of that just and Innocent Lambe Iesus Christ who by his perfect sacrifice hath absolutely abolished all other Sacrifices reserving to himselfe the dignity of High and eternall Priest placed at the right hand of God the Father But so much hee hath favoured us that in stead of abolished sacrifices hee hath instituted two holy Sacraments heretofore mentioned for an infallible assurance of our Regeneration Purgation Adoption and of our nourishment eternall life bestowed upon us by the Blood of our Saviour Iesus Christ CHAP. VII Of the Corruption of the Sacrament of Baptisme AS the Israelites being too grosse and carnall relyed too much on externall signes having corrupted the true use of Sacrifices and Sacraments appointed for them by God so such like abuses yea farre greater corruptions have happened in the two holy Sacraments left unto us by the New Testament of Iesus Christ Corruptiōs of the holy Sacraments For in the Sacrament of Baptisme which succeeded in the place of Circumcision man conceived of a foule and wicked masse could not bee contented with the holy Institution from God but quickly depraved and defiled the use of the holy Sacrament of Baptisme by Conjurations Exorcismes mixtures of Salt and Oyle Sacrament of Baptisme corruted waxe Candles Extreme Vnctions Breathings Babies or Puppets with a thousand Cruzadoes in the forehead in the eyes on the backe on the stomacke on the shoulders and at the mouth all to drive away Devils For the Messalian Heretikes Theed in the book of the tables of Heretikes Authors of Exorcismes of Cruzadoes affirmed that every borne Infant was borne with his peculiar Damon or Devill which cannot bee driven away but by Conjutations and Exorcisines By this meanes the holy Sacrament of Baptisme came to bee corrupted Ca sine ca postquam d● concrat distinct 4. even to the adding and annexing of Syriacke word of Drivell and Purgatory Spittle What greater corruption can bee imagined then such abominable inventions as if the bloud of Christ Iesus were not sufficent for our Regeneration and purgation Epheta Per. Sa●yr 2. and that God of himselfe were not powerfull enough to engraft and regenerate us by the sacred signe of Water representing the Bloud of Iesus Christ Ga●at 3. Ephes 4. 1. Cor. 15. but that there must bee exorcised Spit●l● and D●ivell Oyle Salt Puppet-Images Creames Torches Waxe-Candles Milke or Honic invented and devised by other Heretikes Some also there bee more subtill Magicians Plthagorcans instructed in the Messalian Heresie have added to all this the pronouncing of the Devils name twenty times to exorcise conjure him as he that associates the ●●ale Infant when hee comes to be baptized and thirty times they utter●t it the baptizing of a Daughter Was there ever so d●testable 〈◊〉 reptiō in the Sacrament of Circumcision Wherefore O you Messalians have you foysted in Oyles into the holy Sacrament of Baptisme immating herein the Heresie of Marcus and Marcusus who commanded that Infants to be baptized Epiphan lib. 1. tom 3 ●●cres 38. should been a●●o●●ted The sacred signe of Water instituted by the hand of God was it not sufficient to signifie the precious blood of Iesus Christ for our regeneration and purification without intruding of Fattes Oyles spittle and other mixtures invented by the corrupters of Sacraments The Body and Bloud of Iesus Christ wherewith wee are clothed an●w by the sacred Water of Baptisme was it not powerfull enough and efficacious to preserve us from all tempests without borrowing of your Exorcismes and Vnctions And yet for a further corruption and abuse Women were permitted to baptize conformable to the errour of the Marcionists Quintilians Cataphrigians Montanists Pepuzians Epiphan lib. 1. tom 3. haeres 42. lib. 2. tom 1. haeres 49. Priscilians and Artotirites Were Women ever admitted by the Law of God to minister the holy Sacraments or sacrifices instituted in the first Church of the Israelites or in the New Testament of Iesus Christ In the Historie of Moses it is reported Exod. 4. that his wife Sephora excited with feminine furie tooke the stone or knife wherewith shee circumcised her sonne But it is not written that shee or any other like her were ever permitted to administer the holy Sacraments Out of these corruptiōs in the holy Sacrament of Baptisme many Heresies were raised by the Catabaptists Anabaptists Antipedobaptists with other Heretikes Schismatikes who were not satisfied with Gods pure and sincere Institution but regarded more exteriour signes then that which in them was spiritually represented Whosoever desires to understand more particularly the abuses and corruptions invented and devised in divers ages out of the variable humours of men let them read our Ecclesiasticall Commentaries Wee must now at this present descend to the corruptions in the other holy Sacrament of the Supper and Communion of the Body and Bloud of Iesus Christ CHAP. VIII Of the Corruption of the Sacrament of the Lords Supper WEe may evidently discerne by this succinct discourse how weake and mutable man is ever abusing aliemating the graces of God For as the people of

seven vertues or the seven mortall sinnes When this song is ended the Priest remaines silent for a while to represent the silence repose of Christ in the grave Another apery or Monckery is plaid by the Masse Priest with the round host which hee laies upon the Pix to decypher the union of his divinity with his humanity but when he plaies the secret mystery the host is hidden out of sight CHAP. XVIII Of divers parts and sundry Ceremonies belonging to the Masse WHen the sacrifice was ended Re divina ceremonijs celebratis Sacerdos tune I licet succlamabat qua voce illos qui interfucrant missos faciebat Alex. ab Alex lib. gen dic 4. ca. 17 Masse instituted by Numa more then 700. yeares before the Incarnation of Christ and the little round hosts eaten Numa appointed these words to be sung I licet or Ite Missa est which is to say go you are permitted the Assembly is dismist to repaire home to their houses Are not these all the parts of the Missal sacrifice most of which were ordained by Numa the Magician above seven hundred yeares before the Incarnat on of Iesus Christ that is the vestments of the Aube Chasible Lustrall holy exorcised water with salt to repell devils the Altar the light Taper the sweepings and glancings along the Altar with prayers and meditations towards the East Procession with the Reliques shrines caried on mens shoulders by the Priests clothed in white surplices crowns upon their heads the Confiteor addressed to men women saints the sound of the Organs Canticles Peans Hymnes and Odes the incenser incense the Offertory the communication of little round loaves consecrated to the name of their gods and at last the note Ite Missa est Will you now at last acknowledge O Missalians that you borrowed all these parts and members in your Masses from the Pompilian Religion Why retaine you the name of Masse which Iesus Christ called a Supper or the Communion of his body Why have you made choice of the peculiar vestments of an Aube Matth. 27. Luk 20. Mark 14.1 Cor. 11. and painted Chasible from the ancient Romane Idolaters which habits were never appointed you by Iesus Christ Why have you given more credit to Pompilians Magicke for the driving away of Devils with salt exorcised water termed holy wate● Mark 16. then to the sacred Word and Gospell of Iesus Christ who inapted you in his name to repell devils and not with the Magicke of salt Who inspired you but the spirit of Numa to shave your heads round to put on white surplices to cary about shrines in Procession with a banner When Iesus Christ celebrated his holy Supper and instructed his Apostles in the communion of his body and blood did hee command them to follow the rites of the ancient Romane Idolaters to have Altars set forth with Images to use windings and wreathings along the Altar to be cut round to have aubes and chasibles addressing your Confessions to men and women saints to sound the Organs to perfume the altars Images with incense to gape after the offertory to bring money to the Coquille for the Priest to eate little ●ound hosts consecrated and adorned with imagery and then after all to singe Ite Missa est But you Missalists I fore-see your cautels wherein Missalians you wil readily confesse that the main body and principall parts of the Masse were digested and brought in by Numa Pompilius the further additions notwithstanding and ornaments were invented by other Romane Pontifes and especially by a Monck called Gregory the first of that name who attained to the Papacy who being instructed in Pythagoricall Magicke Philosophy Platina Volaterra Kyrie eleyson having also studied the lawes of King Tullus Hostilius successor to Numa to the end to perpetuate his name by some new addition to the sacrifice of the Masse instituted the singing nine times these Greeke words Kyrie eleyson Gregory held this ninth number in great reverence Quoties prodigium nunciabatur sacrum novemdiale per novem dies agebatur Tit. Liv. lib. 1. decad 1. Alleluia even as the ancient Romane Idolaters had recourse likewise to the Novemdiall Masse upon any monstrous prodigies or sights He also ordained that at the Missall sacrifice there should bee sung two Hebrew words to accompany the two Greeke words and on some dayes these words to be sung Alleluia being on other dayes forbidden In stead of which Alleluia is sung another song called a tract with a loud voice and a portracted note in a grave kind of Musicke to decypher the miseries of this age Now hee that sings the Alleluia must sing with a higher voice then he that howles the Graduall as Titlemans Alcoran makes mention Was there not Magicke enough in the Missalians sacrifice without adding these Grecke and Hebrew words and foisting in Pithagoricall numbers and the song Novemdiall instituting a distinction of daies whereon to sing the Hebrew words on other dayes prohibiting them and to invent croysadoes and mute mummeries Are not these corruptions of the holy Sacrament of the supper ordained by God Platina Sabell Gloria patri Agnus Dei Kisse-Pix instimed some other augmented this Missal sacrifice as Damasus the Romane Pontifice with a Gloria Patri Sergius with the Agnus Dei song thrice Which Titleman interprets to be a figure of Christs Ascension Jnnocent with a kissing of the Pix by the Priest Which Pix of gold signifies the Divinity of Christ by the doctrine of the Alcoran the Gloria in excelsis by Symmachus which must be sung with a low mild voice Chap. 15. it represents as Titlemans Alcoran relates the weak and infantine voice of Christ while he was yet in the cradle O blaspemous and detestable mummeries of the Sonne of God! Leo the second instituted the kissing of the Pix Chap. 56. 57. which Titlemans Alcoran sayes doth signifie the union of Christians and that the kissing of the Pix was subrogated in stead of the holy Communion observed in the first and next primative Church to the Apostles This kisse-Pix is sung by the Masse-Priest in saying Kisse-Pix Pax Domini and making three crosses upon the Chalice when the third part of the Host is put into the Wine to intimate the Incarnation of Christ or to signifie the triple peace of the time of the Spirit and of future eternity Furthermore there is added the forging of the Missall Canon to Alexander Canon of the Masse Gelasius Syricius Leo Pelagius These be peeces patcht together according to the humour of the Romane Pontifes Authors Restorers Endowers and augmenters of the Missall Sacrifice We must not omit the greatest enrichment instituted in this Missall sacrifice Platina Sabell which is to say some passages of the old and new Testament called Epistels and Gospels which the Missalians have cut out mixed with Pompilian Idolatry therein prophane