Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	apostle_n	faith_n	spirit_n	3,326	5	5.1136	4	true

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

Steven was put to death saith That the faith of Christ did spread over all the world by the multitude of them which fled And St. Paul wrote to the Church at Rome about 21. years after hee saith The faith of Christ was published throughout all the world which was before Peter came at Rome Act. 28.22 Rom. 1.8 16.26 And it doth appeare that those which planted the Gospell in Brittaine came not from the Romaine Church because they did so much dissent in ceremonies for the observation of Easter day which is one of the ancientest traditions they did dissent from Rome 700. yeares and although Austine the Monk did corrupt the Church with the Romane superstitions yet hee was opposed by many learned Brittaines and they sent unto Augustine to confer with him concerning their differences they did agree to have a meeting where Austine came with his learned men and the Brittaine Churches sent thither one Donatus with 7. Bishops where they met at a place called Austines oake there it doth appeare that they could not agree on which Austine did threaten them with warre if they would not receive his superstitions And as Segebertus saith Beda Baleus Galfridus and others Beda lib. 2. Austine would have them to receive Altars and Gregorius Masse-bookē and the Crucifix and Procession observation of Easter-day as the Romanes did which they did oppose that they did so contend and strive in this contention that there was blood-shed in this assembly upon which Austine did threaten to stirre up warres against them the which wee find hee did and caused many to be murthered and although hee prevailed against them Fox in folio 131. Anno 798. yet Mr. Fox doth shew that when Charles the Great did send into England to the King Bishops and Nobility for to receive the Romane ceremonies Images in the Churches they appointed Albinus to answer it which hee did when he had answered it they did well approve of it sent it with the booke to Charles King of France and appointed this Albinus to go to him with it And howsoever it hath since prevailed See the Chronicle of Panlus Meriall Anno 794. yet there was the same yeare a Counsell houlden at Franckford of 205. Bishops which did condemne the worshipping of Images and the second Counsell of Nice for establishing of them But it is objected Foxes booke is a booke of lyes therefore not to be credited I know the Papists doe so charge it but wee say how comes it then that they have wrote two Bookes against it and instanced sundry of those stories affirming them to be lyes unto which hee hath made answer in great modesty and so cleared their objections that all men of indifferent judgment may see they are meere calumniations He being a Noble Man and suffered so many arraignments and imprisonments and at last death itself and false charges one I will instance by reason it is allmost as rare as a black Swan and that is of the Lord Cobham whom these blasphemous men say was a rebell and that hee came against the King with an army of men to St. Gyles feildes the which doth very evidently appeare to be false as all may see in his answer imprinted in both his last impressions and yet for all this they have wrote a third booke after his death and never answered any thing unto his shewing them their false accusations Tit. 3.10.11 2. Thes 2.12 1. Tim. 4.2 but scoffing and wondering at his number of sheetes written yet a great part of his booke is in answer to their slanders Therefore I conclude they are such as the Apostle speakes of which have their conscience seared with an hot iron Anno 600. And thereto Galfridus Monumentisis in his center 6. Epistle saith That before Anstine the Monk came to Brittaine they had the profession of Christ more purely then he brought from Rome And Dagonus Bishop in London cōming as he travelled to an Inne where Austine was when hee understood that hee was in the house refused to stay there or so much as to drinke in the house by reason hee had so corrupted the worship of Christ And like as the Popes champions dealt in our land Anno 752. so we doe finde they did in other countries as here in the country now under the States Boniface Bishop of Vtrecht accompanied with 52. of which one was a Bishop and ten Priests and Monks travailed to Doekum in Friesland about 60. miles and there sent for the Officers of the Churches of Lewarden and thereabouts and they would compell them to receive the Romane ceremonies which they refused to doe and thereupon they fell at so great contention that the Bishops with all their train were killed Thus they were rewarded for their paines Looke Joan. Baka Lupus Frerariensis epist. 5. on Carolus Magnus Many Preachers or Bishops in Bavaria did much dislike the Bishop of Ments Anno 735. because hee brought in the Romane Ceremonies and they told him it was contrary to all truth equity for to stand with the Pope in disinheriting the right heire of the Crown of France and that hee did great evill in bringing-in Images teaching purgatory praying for the dead forbidding marriage to the Ministers and that hee himself had an evill report in that hee had women come in such manner to his house upon which this Bishop Boniface was very angry and he went to Gregory the Pope and complained of them the Pope sent for them and condemned them for hereticks for 14. years before hee banished fowr Preachers the land for refusing to observ his traditions Look Aventanus lib. 3 Kilinus Bishop of Whitzburgh a Schotsman travailled thorow France England and Dutchland Anno 687. for to perswade the Clergy to observe the Romane ceremonies which hee could not accomplish then hee caused to be sent unto him two other Messengers from the Pope Look Otthe Frisingenses lib. 5. cap. 13. and then they theatened them that they should bee forced to receive them for which the people sett upon them and beat them so sore that those three died of it And their Histories doe shew thus they dealt in moste parts of Christendom between the years 610. and 800. And then they doe write they were converted to the faith of the Roman Church whereas it is certain they perverted the faith for by the testimonie of Histories the faith of Christ was professed in those Countryes long before as I have partly related I have alledged some Fathers here to shew how it doth appeare that they have given testimony unto the truth we cōfesse not that I doe build my faith upon their writings or upon any man on earth I doe reverence the graces of God I find in them but my faith I build upon the word of God as the Apostle saith 2. Pet. 1.19 Wee have a sure word of the Prophets to

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