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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	contrary_a	scripture_n	word_n	3,868	5	4.6208	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13155	An abridgement or suruey of poperie conteining a compendious declaration of the grounds, doctrines, beginnings, proceedings, impieties, falsities, contradictions, absurdities, fooleries, and other manifold abuses of that religion, which the Pope and his complices doe now mainteine, and vvherewith they haue corrupted and deformed the true Christian faith, opposed vnto Matthew Kellisons Suruey of the new religion, as he calleth it, and all his malicious inuectiues and lies, by Matthevv Sutcliffe.	Sutcliffe, Matthew, 1550?-1629.	1606 (1606)	STC 23448; ESTC S117929	224,206	342

followers to haue other gods The law forbiddeth vs to make grauen images and similitudes to the intent to worship them the Pope commandeth his followers to make them and to worship them and burneth such as teach contrary The Apostle calleth concupiscence in himselfe sinne the Masse-priests of Trent denie it to bee sinne in the regenerate Our Sauiour in the fifth of Iohn commanded his followers to search the scriptures these followers of Antichrist forbid Christians to search the scriptures translated into vulgar tongues without licence At his last supper after the blessing he said take and eate but these good fellowes say gape and gaze on the Priest saying masse and eate not but rather keepe the sacrament in the pixe He said doe this in remembrance of me they doe it in remembrance of Angels and Saints and obserue not that forme which hee prescribed The Apostles of Christ did receiue and eate the sacrament the false Apostles of Antichrist commaund their schollers to heaue it to adore it and to carrie it about in procession In the conuenticle of Constance the Popes adherents establish the communion vnder one kind and where Christ said drinke yee all of this they say drinke not all of this Christ taught his Disciples to pray to his father and to say Pater noster they teach their Disciples to praie to our Lady and to say mater nostra or at least mater miscricordie God in the 50. Psalme saith inuoca me call vpon mee and the Apostle 1. Tim. 2. sheweth that there is but one onely mediator betwixt God and man they teach vs to call vpon Saints and say they are our intercessours When S. Iohn Apocalyps 22. would haue worshipped the Angell he said to him see thou doe it not these say see thou doe it The Apostle 1. Cor. 14. commandeth him that speaketh in a strange tongue or that is not vnderstood to keepe silence in the Church he addeth that praiers in a strange tongue or without vnderstanning are without fruit but the Romanists contrarie do enioine their Priests to reade scriptures and to say seruice in Latine which of the vulgar sort is not vnderstood Coster in his Enchir c. de precibus latinè recitandis saith that he that praieth in Lattin albeit he vnderstand not what he praieth receiueth fruit by his praier hune tertium fructum orationis non minus percipit saith hee qui non intellecta àse lingua precatur quàm qui verborum intelligentiam assequitur S. Paul 2. Tim. 3. teacheth vs that scriptures are able to make the man of God perfect Bellarmine lib. 4. de verbo Dei saith they are imperfect and insufficient without traditions The Apostle Hebr. 1. saith God spake by the Prophets and this is to be vnderstood when the holy Prophets deliuered scriptures to Gods people Staple ton de author eccles in diuers places denieth that God speaketh in scriptures and his meaning is that he speaketh in the Pope Both Prophets and Apostles teach that the iust shall liue by faith but the Masse-priests say faith of it selfe is dead and that the life and forme thereof is charity The Scripture saith it is better to marrie than to burne the Papists teach that it is better to burne with lust then to marrie after the vow made of single life The Apostle 1. Tim. 3. will haue a bishop chosen that is the hush and of one wise and Hebr. 13. saith that mariage is honourable among all the Papists admit no maried men liuing with their wiues to be bishops and count marriage in Priests pollution The Apostle saith the law is the ministration of death and that by the workes of the law no flesh is iustified the Masse-priests teach their followers to seeke for life in the law and by the workes thereof say that all the faithfull are to bee iustified Finally poperie in effect is nothing else but a contradiction in most things to the words of holy scripture CHAP. XXII That the founders and defenders of popery doe most wickedly abuse holy scriptures ALl which notwithstanding the Papists for proofe of their false doctrines doe alleadge scriptures but yet so as any man may see if hee be not wilfully blind that they wickedly abuse scriptures and wrest them contrarie to their true sense and meaning Auentinus lib. 7. annal Boior speaking of Gregory the seuenth saith he forced the scriptures to serue his purpose by false interpretations diuinas scripturas falsò interpretando s●●e causae seruire coegit and Aeneas Syluius lib. 1. de gest concil Basil speaking of other Popes saith they expound the words of Christ not as the meaning of the holy ghost requireth but according to their owne humor verba Christi non prout sensus sancti spiritus exposcit sed suopte ingenio interpretantur so in times past false teachers as S. Peter testifieth 2. Pet. 3. peruerted scriptures to their owne destruction and I would to God that it were to their owne destruction only but helas such seducers destroy both themselues and their credulous followers Innocentius 3. c. solitae de maior obed expoundeth these words Hieremy 1. behold I haue placed thee ouer nations and kingdoms of the Pope as if the holy Ghost had appointed him ouer Nations and kingdomes and made him superior to the emperor whereas he seemeth rather to be appointed by the diuell then the holy Ghost Likewise these words Genes 1. God made two great lights in the firmament of heauen the greater to rule the day the lesser to rule the night he supposeth to be meant of the Pope and Emperor as if the Pope were the great light ruling by day and the Emperor the lesse light ruling by night In the chapter nouit de iudicijs he doth vnderstand these words Deut. 1. thou shalt iudge the great as the small neither shalt thou accept any mans person of the Pope and of kings as if by the law of God the Pope were made iudge of kings and were as well to ouerrule them as the most contemptible Masse-priest of his owne rascall retinue Againe where we read 1. cor 5 that the seruant standeth or falleth to his owne master he concludeth in the chapt nimis de iureiurando that lay-men are not to compell clerkes to take oathes before them as if all clerkes were the Popes slaues and to fall downe before him and to serue him Clement the fift c. si dominum de reliq venerat sanct out of these words praise God in his Saints concludeth that we are to keepe the feast of Corpus Christi day Boniface the 8. extr de maior obed c. vnam sanctam concludeth that the Pope is aboue all men because we read Genes 1. that in the beginning and not in the beginnings God made heauen and earth as if the Pope were the beginning mentioned in that place Likewise of these words 1. Cor. 2. the spirituall man iudgeth all and is iudged of none he concludeth very wisely that the Pope is iudge

we shall haue further occasion to speake hereafter Secondly seeing the Papistes are not certaine of their grounds it must needes follow that the religion of Papists is most vncertaine that they cannot be certain of their grounds diuers arguments declare for neither are they certaine whether Clement Leo or any other sitting in the Popes chayre be true Pope nor canne they assure themselues whether the decretales which goe vnder the names of Popes were indeed their decretales whose names they cary Antonius Contius a learned Papist in a certaine annotation of his added to the ch sancta dist 15. in Plantins edition saith that all the decretales set out vnder names of Popes before Siluester are false and this he saith he hath shewed manifestly further it cannot be proned that all the determinations of the Popes are right and equall nay contrarie we haue by diuers most certeine demonstrations prooued that both concerning scriptures faith the law sacraments praier the worship of God and diuers pointes of faith they haue determined contrary to the rule of saith as shall hereafter more particularly appeare Thirdly it were plaine impudencie to say that the Apostles instituted the consecration of the Paschal Lambes the forme of hallowing of churches salt water and all Popish trinkets the form of praying vpon beades and the rest of the Romish traditions neither shall Kellison euer be able to iustifie all those reportes which his teachers haue receiued by tradition and publikely heretofore set forth and now read out of their legendes Fourthly diuers of those 84. canons which goe vnder the names of the Apostles are disclaymed by the Papists themselues and the rest cannot be proued that they were made by the Apostles of the actes of the Nicene Councell the Papists themselues haue no certainty Most confesse 20. as Ruffin and Pope Stephen others in c. vigint dist 16. Gratian vnder the testimony of Athanasius telleth vs of 70. c. septuaginta dist 16. now one Alphonsus a pisa a Iebusite hath published 80. canons the acts of the councell supposed to be held vnder Siluester Bishop of Rome are all conterfeit as the barbarous stile and strange forme of gouernment represented in those acts and diuers barbarous names and other arguments doe signifie sometimes Peter Crabbe the collector of councels doth set downe diuers actes of councels not only differing but also repugnant one to another fiftly diuers bookes are set foorth vnder the name of fathers that no man can certeinly say were written by the fathers whose names they cary Nay some of them doe containe doctrine contrary to the faith professed by the fathers sixtly they are not certaine either what is the sense of the Romane church diuers doctors yeelding diuers interpretations of scriptures or what is the old Latine translation for Sixtus Quintus setteth out the old vulgar Latin translation after one sort and Clement the eight after another and he that alloweth the translation of Sixtus Quintus must nedes condemne that of Clement the eight contrariwise finally seeing diuers Papists assigne diuers grounds of their faith and scarce two of many doe agree in all points concerning their foundations and the assurance of them how can they pretend either vnity or certainty in their religion Thirdly the foundations of Popery being laid vpon false decretals and lying legends hardly shall our aduersaries be able to deny their religion to be false and full of lies that the Popes doe in their decretales report notorious lyes it is apparent by the decretale set out vnder the name of Innocentius c. quis nesciat dist 11. where he denieth that anie taught or gathered churches in France Spaine Afrike Italy beside S. Peter and those which were sent by him and his successors and likewise by the decretale of Gregorie the 4. c. in praeceptis dist 12. where it is said that all causes are to be referred to the church of Rome as to the head and from thence to receiue direction from whence it receiued his beginning and by the chapter in nouo dist 21. where it is said that the rest of the Apostles made Peter their Prince and infinit others that the legendes which are the ground and receptacle of many traditions are ful of lies I haue shewed els where if Kellison the Suruey or deny this let him proue vnto vs that S. George killed a dragon ready to deuour the kings daughter of Silena and conquered Palestine that Catharine ouercame 50. Philosophers and conuerted the Empresse and the general of the emperors army and broke a wheele with her praiers that with turning killed 4000. pagans that S. Nicholas being an infant fasted Wednesdaies and Fridaies that Bernacus yoked harts that Saint Brendan sayled into Paradise that a crucifixe of wood resaluted Bartilmew a monke of Durrham that the blessed Virgins body was caried into heauen by Angels that her house was carried ouer the seas first into Dalmatia and then into Italy and lastly to Loreto and the rest of those tales Fourthly the Pope being the foundation of the church it followeth that as oft as the Pope dieth the church is without foundation it followeth also that the Pope going to hell as it appeareth by the chap. Sipapa dist 40. that he may the foundation of the Church should lie in hell that the Pope falling into heresie as Liberius Honorius 1. Iohn the 22. and diuers others haue done that the Church should faile which be matters absurd and impious to affirme Fifthly feeing diuers old traditions are now out of vse as for example that of celebrating baptisme at Easter and praying standing betwixt Easter and Whitsontide and of praying with our faces turned to the East and such like it must needes be granted that the foundations of Popery are ruinous for why may not the like happen to other traditions as to these and if traditions be temporary and ruinous which they make equall to holy scriptures what can they alleadge for the continuance and perpetuity of the Popes decretales which are not only contrarie to holy Scriptures but also repugnant one to another Sixthly the old translation differing from it selfe in the editions of Sixtus Quintus and Clement the eigth and others set out at Colein Louain and Antwerpe and much more from the originall bookes of the old Testament in Hebrew and new in Greeke and the interpretations of the scriptures being so diuers in the chiefe doctors of the Romish church and so repugnant to the meaning of the holy Ghost it doth necessarily follow that Popish religion is composed of contrary pieces and cannot be the faith of Christ which is one and hath onely one firme foundation Finally there can bee no consent or vnity in the points of Popish doctrine for that the same consisteth of contrary opinions of Popes and is grounded vpon contrary traditions contrary legends contrary interpretations of fathers and schoolemen and either of traditions or decretales contrary to scriptures or of sentences of fathers contrary to

a In breuiar Rom. auge pijs iustitiam reisque dona veniam that is increase righteousnesse in the godly and grant pardon to sinners to these images they burne incense as did the heathen to their idols nay Alexander Hales p. 3. q. 30. art vlt. and Thomas Aquinas 3. p. q. 25. art 3. and other schoolemen affirme that what honour is due to the originall the same is also due to the image which is more than the heathen euer supposed lastly they kisse these images touch them with their beads and because they are blind set vp light before them Thirdly we read Deut. 4. that God to represse the idolatry of his people told them that when they heard him speake out of the fire in mount Horeb yet they saw no likenesse of any thing do they not then run into this sin that make the likenesse of God and represent God the father in the image of an old man and God the holy ghost in the figure of a doue if this be not idolatry yet it is certainly idolatry to giue the same honour to one of these images which they giue to God neither will they denie that it is idolatrie to giue Gods honour to creatures they must therefore either denie these images to be creatures or confesse themselues to be idolaters Fourthly where God by the Prophet Psal 81. forbiddeth the hauing of new Gods or worshipping strange Gods saying non erit in te Deus recens neque adorabis Deum alienum wee are taught that it is idolatry to haue new Gods or to worship strange Gods but the Papists euerie day make new crucifixes and new Gods of the altar and the Pope also canonizeth new Saints which euery one of his followers is bound to worship these are also most strange Gods for neither were they knowen to the people of God before Christ nor were any such things worshipped by the ancient catholike Church finally some crucifixes are so euilfauoured and some saints so huge and monstrous that they are more fit to scare crowes than to be worshipped of Christians The holy scriptures Amos. 5. and Act. 7. condemne them for idolaters that worshipped and serued the host of heauen but the Papists deny not but that Dulia and seruice is due to Angels and Saints and all the host of heauen and accordingly they doe them seruice in most ample manner The gentiles are condemned Psal 114. for that they worshipped images of siluer and gold and the worke of mens hands images I say that had mouthes spoke not eies saw not noses and smelled not hands and handled not feete but walked not and that were not able to viter one word out of their throte now gladly would I haue any Papist to shew me that their images are of other matter and forme and that they haue more perfect senses then the images of the gentiles the lady of Loreto notwithstanding the report of her great miracles neither seeth nor speaketh one word The gentiles did thinke they offred sacrifices pleasing to God yet the Apostle 1. Cor. 10. because they were offered without warrant saith they offered them to diuels if then the Papists haue no warrant for their sacrifices in the honor of Angels and Saints then are they to be reputed as idolaters and sacrificers to diuels The Prophet Hicremie c. 7. declareth them to be idolaters that built high places neuer commanded by God and made vowes to the Queene of heauen and serued her but this is iust the case of Masse-priests that in euery great church haue high altars and that without commandment of God or precedent of ancient Catholikes they doe also make vowes to our lady whom they call the Queene of heauen and serue her most diligently saying more aue Mariaes then praiers to God In the booke of Baruch c. 6. the Babylonians are reputed to beidolaters for that they caried their Gods of gold siluer wood and stone vpon their shoulders adorned them with costly apparell and iewels worshipped them albeit their faces were dusty and they vnable to gard themselues from rust corruption and theeues why then should not the Papists be so reputed likewise seeing they adorne dumbe idoles and worship them that cannot gard themselues from corruption and rust and are often stollen away by theeues or molten to serue base vses is it more ridiculous in the heathen to cary about their images then for the Papists The idolatrous Iewes were condemned for saying to a stocke thou art my father and to a stone thou hast begotten me as we read Hieremy 2. and yet the Papists before stocks and stones say pater noster and the babling Friers in their chaires turning to a little crucifixe of wood or mettall set by them say thou hast redeemed vs thou hast reconciled vs. and this Bellarmine lib. 2. de cult sanct c. 23. is not ashamed to allow but all of them together must be thrust into the rolle of idolaters S. Iohn giueth Christians warning to keepe themselues from grauen images 1. Iohn 5. but why so if there were no idolatry in worshipping them either must the Papists denie their images to be simulachra and themselues to worship them or confesse themselues to be idolaters The Israelites Iudges 10. confesse their seruice of Baalim or other Lords to be leud and idolatrous and God taxeth them there for seruing and inuocating other Gods if then the Papists call vpon their volto santo or their crosses or the Queene and hoast of heauen and serue them they cannot cleere themselues from the faultes of the idolatrous Israelites The worship of Angels both by scriptures and fathers is condemned as idolatrous the Apostle Coloss 2. exhorteh Christians to beware least they be seduced by humility and religion of Angels the Angell Apocalyps 22. forbad Iohn to worship him and addeth this reason for that he was his fellow seruant the worship of Angels by the councell of Laodicea c. 35. is declared to be idolatrous Christians must not leaue the church saith the councell and make meetings for the idolatrous worship of Angels Theodoret in Coloss 2. saith that by this councell those were condemned that praied to Angels S. Hierom. in epist ad Riparium saith that Christians neither adore Angels nor Archangels we honour them with loue saith S. Augustine de ver relig c. 55. and not with seruice nor do we build temples to them God will not haue vs to adore Angels saith Epiphanius haeres 79. finally Tertullian de praescript aduers haeret sheweth that the seruice of Angels was accounted to be idolatrie and that it descended from Simon Magus but the Papists cannot denie but they serue Angels they also pray vnto them in their publike letanies saying sancte Michael sancte Gabriel sancte Raphael omnes Angeli Archangeli orate pro nobis in their Masse they confesse their sinnes to Angels saying confiteor Beato Michaeli Archangelo in their breuiaries they praie to an Angel vnknowen whom they call their gardian but praying

clergie there was neither religion nor good life nor shame afterward he taxeth the luxuriousnesse of all estates but especially the furiousnesse of lusts the ambition couetousnesse and superstition of the Romish Clergie Marcellus Palingenius in virgine complaineth of a generall corruption of manners throughout the world imo libenter saith he Destituam hunc mundum innumerisque refertum Fraudibus atque dolis incestibus atque rapinis Est vbi nulla fides piet as est nulla nec vlla Iustitia pax requies vbi crimina regnant Omnia He saith that all vices reigned and that there was neither faith nor piety nor iustice in the world viz. among the Papists Matthew Paris in Henrico tertio complaineth that religion was trodden vnder foote and that vsury and simony reigned Erasmus de amicab concord saith that if a man looke neerely he shall find all filled with fraudes iniuries rapines si quis propiùs inspiciat inueniet fraudibus iniurijs rapini●referta omnia Hereupon Petrus de Aliaco lib. de reformat ecclesiae complaineth that certaine barators had destroied the church which the fathers had formerly built primitius theologi ecclesiam aedificauerunt quam nunc baritatores destruxerunt Simony and Vsury among the Romanists is so common that as Matth. Paris saith they accompt the first no sinne the second a small sinne Felin in c. ex parte de offic potest iudic delegat saith that without the rent of Simony the popes sea would grow contemptible heu Simon regnat per munera quaeque reguntur saith one in hist Citizensi Theodoric à Niem lib. 2. de schism c. 7. saith that vsury did then so much preuaile that it was accompted no fault Paul the 4. and Pius the 4. in their times were great banquiers and vsurers as we may see in their liues written by a Parasite of the Popes called Onuphrius If we should speake of particular men we should find no end of their villanies Wernerus speaking of Iohn the 12. saith he was wholy giuen to lust totus lubricus Beno Platina and others testifie that Siluester the 2. and Benedict the ninth were Magicians and the Diuels sworne sernantes Gregory the 7. was deposed by the councell of Brixia as a notorious necromancer possessed with a diabolicall spirit Iohn the 23. was conuicted in the councell of Constance to be an incestuous person a Sodomit and an atheist denying the immortality of the soule as we reade in the actes thereof Clement the 5. as Hermannus testifieth was a publike fornicator the same is also testified by Mattheo Villani hist l. 3. c. 39. against Clement the sixt Sixtus the 4. passed Nero in cruelty and all villany Gaude prisce Nero saith one vincit te crimine Sixtus Hic scelus omne clauditur vitium Marullus and others testifie against Innocent the 8. that he had sixteene bastards and was a dull fellow giuen to carnall pleasures Of Alexander the 6. we reade that he wasted the world ouerthrew law and religion neither could Onuphrius dissemble his vices He that listeth to see the like testimonies against Masse-priests Monkes Friers and their complices let him reade the second booke of my answere to Rob. Parsons his warne-word But what should proofes neede in so plaine matters if the Popes whom they call most holy be such we must not imagine that their base slaues and dependants are better The practise of this sect doth iustifie this charge most fullie of late time they haue murdred millions of Gods Saints In England of late they attempted to destroy the King and his house to blow vp the Lords Commons in Parliament assembled and to cut the throtes of all good men they neither respect King nor friend old nor yoong oath nor promise Among themselues there is neither iustice nor honesty poore people are abused with superstitious shewes and dissembled grauity through the practises of Popes Christendome is diuided and the kingdome of Turkes enlarged Can those therefore bee good men that doe such leud acts and haue they reason to boast of works whose liues are so defiled with all vices CHAP. XXXI That in Popery a base accompt is made of Princes and all lay-men HOly scriptures doe giue honorable titles not only to Kings and Princes but also to all the people of God Princes Rom. 13. are called superior powers and Gods ministers for our good and in diuers places they are dignified as Gods anoynted Christians are also called Saints and Gods heritage and his sonnes and children and heires of Gods kingdome annexed together with Christ but the Masse-priests and polshorne crew make but a base reckoning of them for first they appropriat to themselues the title of Gods inheritance calling themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and clericos as if the Popes greasie shauelings were only Gods inheritance and the rest were profane and common persons Secondly in the church they diuide themselues from lay-men as if lay-men were not holy inough to communicate with them in Gods seruice or else as if they were vnworthy to come neere the Popes poleshorne and greasie complices Thirdly they call themselues only spirituall men as if the lay-people were grosse and carnall and without sense and feeling of piety they doe call themselues also Gods annointed interpreting these words touch not mine anointed of their owne greasie company Fourthly the state of matried folkes is termed a damned state of life as appeareth by their decretales de conuersione coniugatorum where they talke of married folks entring into monasteries no otherwise then as if they should talke of the conuersion of sinners Syricius c. plurimos dist 82. doth talke of maried folkes as of men profane and vnholy and Innocentius in the same distinction c. proposuisti doth interpret these words of the Apostle those that are in the flesh cannot please God of married folkes as if they were in the flesh and could not please God for otherwise his conclusion is of no valew Fiftlie they call lay-people imperfect for that is a worde vsed by Faber contra anatomen missae the state of perfection they ascribe commonly to Monkes and Friers some call them doggs and hoggs and proue that scriptures are not to be permitted to be read in vulgar tongues because holie things are not to bee giuen to dogs nor pearles cast before swine Thomas Aquinas 2.2 q. 2. art 6. compareth Gods people to asses holding that it is sufficient for them to adhere to their superiors in matters of saith because we read Ioh 1. that the oxen were at plow and the Asses fedde by them Summa Rosella and Siluester in his summe in verb. fides doth take lay-men and simple people to be all one and commonly they call them idiots and rude fellowes 6 Pops Alexander trod vpon the Emperors necke calling him a lion basiliske and Boniface the 8. indeuoreth to make Kings his subiects 7 They make Kings and Princes their hang-men exequutioners forcing them to put Gods Saints to death whom the