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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	sin_n	3,325	5	4.9847	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

Trinity we may say three eternals adiectiuely which is direct against the Creed of Athanasius The Friers of the order of Dominicke and Francis anno D. 1243. as Matth. Paris testifieth in Henrico 3. p. 593. taught that the diuine essence is not formally the same in the holy ghost that is in the father and the sonne which may not stand with the deity of the holy ghost Augustine Steuchus in princip genes saith that coelum empyreum was coeternall with God hee might as well haue made two Gods The same man in Genes 2. saith that Adam should haue died although he had neuer sinned he denieth also that sinne is the cause of death opposing his opinion to the Apostles doctrine Rom. 5. Hector Pintus in Danielis 12. denieth the resurrection of infants dying not baptised To let others passe for this time and to talke only of the rubicundious Cardinal Bellarmine whom our chatemiticall Masse-priests call master first lib. 2. de Christo c. 26. hee saith that it is not repugnant to one person to be both the sonne and the holy ghost as if there could be three persons there being but two onely Secondly euery act whereby virginity is lost he calleth coinquination and turpitude lib. 1. de matrimonio c. 5. as if the mariage bed were not truely vndefiled as the Apostle saith Heb. 13. Thirdly he saith that Christ neuer had but the Christian church for his spouse de cleric lib. 1. c. 24. which excludeth the church of God before Christ from his espousals and from the right of the Catholike church which is truely his spouse Fourthly in his booke de bonis operibus hee seemeth to allow community of wiues In his second booke de amiss grat c. 18. he teacheth that the magistrate sinneth not in appointing a seuerall place of the city to common whores like a lusty Cardinal allowing whores but like a false Apostle condemning mariage In his booke de monachis c. 14. he saith the Saints doe participate the nature of God but better diuines than hee define that Gods essence is incommunicable In his first booke de purgatorio c. 10. he confesseth that a man may be called his owne Sauiour and Redeemer thus he hath brought his schollers to a faire passe for diminishing and denying the merit of Christ in our formall iustification and redemption he would make them beleeue that euery man may redeeme and saue himselfe And thus you haue seene a large packe of popish heresies at the first suruey but wee shall adde more if neede bee at our next CHAP. IX A catalogue of diuers notorious impicties and blasphemies contained not onely in Popish bookes but also in the corps of Popish religion IF it be no small sinne to take the name of God in vaine how haynous a sinne is it to blaspheme the holy name of God all sinnes compared to blasphemy saith Strabus in Isaiae c. 18. may seeme light so grieuous it is that the scriptures sometime auoid the naming of it and in liew thereof vse the word of a Iob. 1. Benediction yei is blasphemy so common in the mouthes and writings of Papists that al the rest of their impieties though otherwise intolerable seeme small in comparison hardly can they speake without blaspheming the Roman catechisme in the exposition of the third commandement or the second as the Papists recken confesseth against them this abuse quis non videat say the authors of the catechisme omnia iureuirando affirmari omnia imprecationibus execrationibus referta esse that is who seeth not that all things are affirmed with oathes and that all mens mouthes are full of cursings and execrations whosoeuer hath beene conuersant among Papists knoweth this to be true they teare God in peeces and neither respect the lawes of God nor man albeit the emperor in the law ne quis luxurietur c. calleth this tearing and blaspheming vnnaturall luxurie They teach that the body of Christ is in the Sacrament blood flesh and bone and call it their Lord and God and yet like Canibals they cate and swallow downe their Lord and God and make no bones of it Blasphemously also they affirme that a dogge or a hogge eating a consecrated hoste doth eat Christs true bodie If a dogge or hogge b p. 4. q. 45. saith Alexander Hales should eat a consecrated hoast I see no cause but the Lordes body should go therewithall into to that dogges or hogges belly and Thomas Aquinas 3. p. sum where some of his fellowes were ashamed of this error reprehendeth them for it allowing this beastly deuouring of Christs body Gregory the seuenth as we read in Beno Cardinalis consulted with this God of paste when he could receiue no answere threw him into the fire Ioannes Portuensis as he reporteth disclosed the matter tale quid fecit Hildebrandus vnde deberemus viut incendi saith he this fact saith Beno was that he threw the sacrament of the lords body into the fire because he could receiue no answere of it against the emperor Pius the fist cast one agnus Dei into the water of Tiber another into the fire as saith Hierome Catena in Pius his life Cresciuto il Teuere saith he pio vi gittò vn agnus dei il fuoco appreso in vna casa piena di fieno vi si git to vn altero if then latria be due to the images of Christ then did Pius cast that into the fire and the water that he worshipped as God Clement the sixth in the chapter vnigenitus ext com de poenit remiss maketh the Romanistes thus to cry to the Pope domine aperi eis thesanrum tuum fontem aquae viue Lord open to them thy treasure the founteine of liuing water as if the Pope had with him a treasure of graces and as if his indulgences were the water of life The Masse-priests euery day sell Christ and that for meere trifles Brigit therefore as one reporteth in a treatise called onus ecclesiae c. 23. saith they are worse then Iudas for he sold Christ for good mony these sell him for euery commoditie pro omni mercimonio The honour of God they ascribe to the Virgin Marie and to Saints Confessing their sinnes they ioyne Mary with God and leaue out Christ saying consiteor deo omnipotenti B. Mariae semper virgini c. Likewise in a certaine prouinciall constitution beginning authoritate dei omnipotentis de sent exc they pronounce excommunication by the authority of God and our lady and vouchfase not once to name Christ Against the breakers of their lawes they denounce the anger of Peter and Paul as appeareth commonly in late decretales Christ they quite forget Horatius Tursellinus in an epistle to Peter Aldobrandini prefixed before the history of our Lady of Loreto and allowed much by the Iebusites saith that God made the Virgin Mary as much as could be companion and partaker of his power and Maiesty and gaue to her the rule

wormes to be engendied if it be long kept and that both the kinds are corrupted but it is blasphemous to say that either Christs body and blood are corrupted or that wormes can issue and be engendred thereof to auoid this inconuenience they say they are engendred of the accidents or of the bread and wine returning againe For the engendring of wormes of meere accidents is absurd and for the returne of bread and wine they can bring foorth no words of scripture 29. Thomas Aquinas p. 3 q. 77. art 7. confesseth that Christs body is not broken in the Sacrament and gladlie would he shew how the accidents there may be broken but he traueileth with vanitie and bringeth foorth nothing but foolerie 30. Commonly Masse-Priests say that Christ at his last supper did eat himselfe and drinke his owne blood before it was shed matters that imply manifest contradiction and dissolue rules of reason 31. Now the spaniards will not denie but they are canibals and eaters of mens flesh that eate the same whether rosted broiled baked or otherwise dressed why then should not the Masse-priests be auoided as eaters of mans flesh and drinkers of mans blood as they say themselues albeit they eate Christs flesh and drinke his blood prepared vnder other formes 32. The fathers say that Christs bodie is meate for the soule and not to be eaten with the teeth but Nicholas the second will haue it torne with teeth as his words import c. ego Berengarius de consecrat dist 2. others will haue it swallowed into the belly 33. Christians abhorre to heare that Christs bodie should be eaten and his blood drunken of brute beastes but Papists teach and confesse both 34. Christ gaue his disciples the cuppe of the new testament the Pope and his complices sacrilegiously take the same from Gods people 35. Christ said take and cate the Masse-priests suffer them that haue them to gape and gaze and giue them often nothing to eate 36. Christians beleeue that they receiue the same Sacrament that Christs disciples receiued at his last supper but Thomas Aquinas 3. p. q. 81. art 3. saith the disciples receiued it passible and such as it then was but now no man can receiue his true body but he must receiue it as it is in heauen that is as it is glorified and impassible 37. They say that the eucharist is both a Sacrament and a sacrifice and for those two ends instituted but that implieth a plaine contradiction for as the sacrifice is offred to God so the Sacrament is ordeined and giuen to men 38. If poison after consecration be mingled in the Sacrament Thomas Aquinas 3. p. q. 83. art 6. will haue the same kept among Saints reliques but what Christian will rescrue poison for a relique 39. The Apostle saith Christ was once offred the Masse-priests say he is offred continually and that for quicke and dead a matter vnknowen to Christs Apostles 40. Our Sauiour instituted this Sacrament for a remembrance of his death and passion but the Masse-priests offer the Sacrifice of his bodie and blood for quicke dead for sicke for hole for sailers for trauellers in the honor of Sainte and Angels for peace and good successe in all things which bee matters neuer thought vpon in the institution of this Sacrament Finallie they haue no lesse strange false and contrary positions in their doctrine of matrimony order penance and extreme vnction which they make Sacraments but by this it may appeare sufficiently how litle they regard either the institution of Christ or the doctrine of the ancient catholicke church in the matter of Sacraments I shall also haue occasion otherwhere to touch these pointes particularlie CHAP. VIII That poperie is a mixture of old and new heresies IT were long to insist vpon euery article of Popish doctrine I will therefore rather in a generality shew the qualities proceedings and practises thereof running through the whole then dilate the absurdities and falsities of euery particular standing vpon euerie small point now then that I haue touched the grounds and certaine principall doctrines of Popery I haue thought good to shew that the rest is nothing but either old or later heresies They glory in their workes and hope to bee iustified by the law as may be gathered out of Bellarmines disputes de iustificatione and also out of diuers of their treatises of good workes the Iebusites of Collein censur fol. 22. say that all their life and saluation consisteth in the precepts of the law whose fulnesse is loue they doe also extoll the merits of their workes but the Apostle Rom. 2. taxeth them that glory in the law and Galat. 3. condemned those false Apostles that taught iustification by the law 2. They make Gods law void by their traditions of worshipping images maintaining publike stewes banks of vsury and such like practises the which is noted as an error in the scribes and pharisies reprobastis mandatum Dei saith our Sauiour Marc. 7. per seniorum vestrorum traditionem and as they had their Talmud so haue the Papists their decrees and decretales which they follow as the law of God 3. The Monks and Iebusites are also like to Pharisies dicebantur pharisaei saith Epiphanius haeres 16. ante Christum co quod separati essent ab alijs propter spontaneam superfluam religionem apud ipsos receptam the Pharisies were so called for that they were separated from others for voluntary and supersluous religion receiued by them they compassed also sea and land to make Proselytes and when they had won them they made them twise more the children of hell then they were themselues as our Sauiour Matth. 23. teacheth vs. so likewise for a spontaneous and superfluous shew of religion these irreligious Iebusites and Monkes do separate themselues from others and take great paines to winne Proselytes to the synagogue of Rome and in the end abuse many and make them much worse than themselues 4. In their supersophisticall exposition of the law and their often washings and affectate holinesse they imitate the scribes who for this cause by Epiphanius haeres 15. ante Christum are enrolled in the catalogue of heretickes 5. By their often washing in holy water the Papists hope to wash awaie sinnes as the Hemerobaptists among the Iewes which for this were reputed heretiks as Epiphanius sheweth haeres 17. ante Christum but there he telleth them that neither drops nor riuers of water nor the whole ocean can wash awaie sinnes 6. The Dositheans were reputed heretickes for their affectation of virginity and abstinence from mariage and punishing their bodies why then should not the like accompt be made of those Papists that runne into the same errors not sparing their bodies more than they did whom the Apostle Coloss 2. reprehendeth 7. Iohn the 23. was condemned in the councell of Constance for denying the immortality of the soule the like opinion as Zegedinus in spec pontif and others report had Alexander the sixth Leo

the doctrine of the Apostles and Prophets and therefore we may not thinke that they taught that Christ had a bodie inuisible or inpalpable or that his body was in heauen and earth at one time and yet not continued to it selfe or that his soule was omnipotent or omniscient or that Christians were to beleeue that dogges and hogges did eat Christs body and yet that all the communicants saue the Priest were to be excluded from the cup of the new Testament or that Christ is onely the meritorious cause of our iustification and saluation and that formally we are iustified and saued by our owne workes or that remission of sinnes cannot be obtained vnlesse we come to auricular confession and haue the Masse-priests absolution or that the Pope by his indulgences out of superfluous merits of Saints is able to deliuer soules from purgatory or other popish heresies and wicked doctrines before mentioned for these doctrines are contrarie to the holy scriptures in which the summe of the Apostles preaching is conteined Gregory the first lib. 4. epist 32. doth dislike the title of vniuersall bishop and calleth it sacrilegious and prophane he doth also condemne the worship of images lib. 7. epist 109. and lib. 9. epist 9. and commendeth Serenus the bishop of Massilia for reproouing the adoration of images neither doth he allow any more than the historicall vse of them that Purgatory which Gregory the Dialogist speaketh of differeth much from popish purgatory being rather designed for veniall sinnes than for satisfaction for temporall paines after the fault remitted lib. moral 19. c. 16. hee sheweth that the bookes of the Machabees are not canonicall scriptures and lib. 14. moral c. 32. that Christs body is solide and not like a spirit and lib. 4. dial c. 55. that things aboue in the eucharist are vnited to things below summa imis consociantur of which it followeth that there is no such presence as the Papists imagine nor any transubstantiation for if the bodie of Christ residing aboue be vnited to things below then is not Christs body included within the accidents of the host nor is the bread and wine abolished Augustine the Monke brought with him a crosse and the image of our sauiour in a table and did sing litanies as Bede testifieth lib. 1. hist Angl. c. 25. but we doe not read that hoe filled Churches with images or that hee worshipped Christs image or the crosse with latria or that in his litanies he called vpon Saints or Angels Bede saith they praied to God litanias canentes c. domino supplicabant If then we cannot find the points of popery which we refuse in the writings of the Apostles or in any record mentioning the doctrin of Ioseph of Arimathaea Eleutherius Gregory or Austen but rather find them to bee opposite to their doctrine and denised afterwards then vnlesse we meane to remooue the ancient limits and bounds set downe to vs by our fathers and to refuse the counsell of the holy ghost Prouerb 22. wee may not returne to popery forasmuch as the first conuerters of the inhabitants of this land were no authours nor fauourers of popish superstition heresies impieties and blasphemies CHAP. XV. That popish religion is most falsely termed Catholike religion and Papists Catholickes CAtholicke religion as Vincentius Lirinensis in his commonitory chap. 3. doth teach vs is that which alwaies hath beene beleeued and of all Christians wee are to hold saith he that which alwaies hath beene beleeued of all Christians for that is properly Catholicke but the faith of the Romish church conteined in the Popes decretales and disputes of the canonists and schoolemen hath not alwaies beene beleeued of all Christians their faith therfore is not catholike the assumption is proued not onely by the nouelties of the decretales glosses of Canonists and summes and resolutions of the schoole diuines but also by the falsehood and contrarieties of the doctrine therein conteined Nicholas in his decretale ego Berengarius de consecrat dist 2. teacheth that Christs body sensually is handled with the hands of Priests and torne with teeth but this is contrary to scriptures fathers and truth Innocent in the chapter firmiter de sum trinit fid cath saith that the bread is transubstantiat into Christs body which is false for Christ saide of bread which hee tooke this is my bodie The Canonists honour the Pope as a God on earth as the head foundationmonah rcand spouse of the Church the schoolemen brabble one with another and sometimes change their owne opinions Bellarmine lib. 2. de purgat c. 3. confesseth that Thomas Aquinas changed his opinion concerning the merit of soules in Purgatorie most schoole-men build doctrines of faith vpon Philosophicall grounds and vary both from scriptures and fathers in their doctrine of the diuine attributes of Christs body and soule of merits of sacraments and diuers other points how then can we repute these doctrines to be catholike It is the Property of Catholikes saith Vincentius Lirinensis commonit c. 34. to keepe the doctrine committed to them and left with them by the auncient fathers and to auoid profane nouelties but the doctrine of schoolemen concerning the diuine attributes concerning the examples of the persons of the Trinitie brought by the master of sentences the eating of Christs body by brute beasts and diuers other points is ful of profanenesse and nouelties their reasons also are more philosophicall and sophisticall then Apostolicall all the points in controuersie betwixt vs and them are mere nouelties as the decretales whereon they depend declare Leo epist 81. saith that there is one true only perfect and inuiolable faith whereto nothing can be added and from which nothing can bee taken but vnto this faith the Popes haue added their determinations concerning traditions the carnall reall presence of Christs body and blood in the sacrament of the Lords supper transubstantiation the communion vnder one kind the Popes vicarship generall and vniuersall power purgatory indulgences the worship of images and diuers other pointes of doctrine doth it not then appeare that popery is nothing else but a corruption of doctrine comming in after the publication of the Christian Catholike faith and added vnto it Furthermore as the Apostolike doctrine is catholike and vniuersall so hereticall opinions are particular and peculiar to certaine sects and persons and times but wee haue shewed that Popery is nothing else but a packe of old and new heresies Lastly by many particulars it may be proued that the doctrine of Papists hath neither beene taught at all times nor imbraced of al christians nor spred ouer al the world which doth plainly declare that neither the doctrine is catholike nor the professors thereof truely termed Catholickes First they teach that the scriptures are an imperfect rule and vnsufficient without traditions and speake lewdly of them calling them a nose of waxe a killing and dead letter a matter of strife and what else they list to deuise in their