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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20471	A disswasiue from poperie, containing twelve effectual reasons by vvhich every Papist, not wilfully blinded, may be brought to the truth, and euery Protestant confirmed in the same: written by Francis Dillingham Master of Arts, and fellow of Christs Colledge in Cambridge, necessarie for all men in these times.	Dillingham, Francis, d. 1625.	1599 (1599)	STC 6883; ESTC S111897	57,357	173

not be cruell to the Christians Propter discordiam Ecclesiasticorum dogmatum for the variance of Ecclesiastical opinions For amongst the Pagans there vvere more then three hundred sects To come now to succession doth not Bellarmine your Pythagoras teach that it prooueth not alwaies a church Secondly Atheists Heretikes Sorcerers and a woman haue beene Pope and that interrupteth your succession Thirdly your plurality of Popes during your two and twenty schismes disanulleth the same Lastly many Popes haue not beene Canonically elected To proceed to antiquitie see your selues stripped of it in this my treatise and yet you are not greatly vvise men to alleadge bare antiquitie for as Lactantius saieth in his 2. booke and 7. chap. Tanta est apud insipientes authoritas vetustatis vt in cam inquirere scelus esse ducatur Amongst fooles antiquitie hath that authoritie that it is counted a hainous thing to inquire into it Lastly concerning your miracles I say with Augustine in his book de vnitate Ecclesiae cap. 16. Let them not say it is true because Donatus or Pontius or any other man hath done these these miracles Againe whether they hold the church or no let them shew no otherwise but by the Canonical bookes of holy Scriptures I will not spend any time in painting out of the odious and infamous lifes of Papists but come to a conclusion namely that seing those thinges that they were wont to bragge of are taken from them let them embrace the truth let not the world seduce them against their owne consciences For what are vngodly rich men but as Plutarch saith asini ligna ferentes asses bearing burdens The Lord open your eyes to see the truth To the Christian reader ALthough I had many motiues to set forth this my treatise in latin yet regarding the good of those that are ignorant in that tongue I haue written it in English with as much shortnes and breuitie as I could possibly I confesse I might haue made a great volume of it if I had insisted vpon the amplification of euery reason but for diuerse respects I haue comprehended it in this small manuall And as I haue disswaded men from popery by these twelve seuerall reasons so did I once thinke to haue adioyned more but for causes known to my selfe I haue yet concealed them Their senselesse paradoxes and witlesse arguments with which their bookes are fraught haue caused me so to abhorre their religion that I may protest in simplicitie of a good conscience I could neuer read any argument to perswade me to papistrie yet haue I read their writers without any praeiudicate opinion at all being neuer forestalled with this religion in which through Gods grace nowe I stand And Bellarmines corrupting of fathers his foolish distinctions his cōtradictions with himselfe with other Papists his sencelesse sophismes his wresting of holy writte haue in them as I thinke this force to perswade his readers from his religion Now it remaineth Christian reader to desire this of thee to weigh these my motiues with an indifferent mind and if thou receiuest any good by them to be thankefull to God and to commend me in thy praiers vnto him Catalogus authorum ALcoranus franciscanorum Alexander de Ales. Alphonsus de castro Ambrosius Aquinas Arias montanus Arnobius Augustinus Bellarminus Bernardus Buckingerus Catalogus testiū veritatis Censura Coloniensis Catechismus Coloniensis Clemens Alexandrinus Chrysosthomus Cusanus Cyprianus Cyrillus Hierosolymitanus Duraeus Durandus Epiphanius Erasmus Euripides Eusebius Fasciculus temporum Freculphius Gratianus Gregorius Episcopus Romanus Gregorius Nazianzenus Gregorius Martinus Hentenius Herbranaus Hierom. Hugo Cardinalis Index Expurgatorius Irenaeus Iuellus Iustinus Lactantius Lombardus Lyra. Macrobius Maierius Mathaeus Paris Melchior Canus Origines Picus Miranaula Plautus Polidorus Virgilius Psalterium Romanū Rhemenses Roffensis Ruffinus Scotus Sleidan Socrates Tertullianus Tullius Turrianus Wolfgangus Hermānus Zozomenus THE FIRST REAson of Antichrist IN times past Christiā Reader the question was whether Christ appointed the Pope to be heade of this church but now blessed be God it is not without cause demanded whether he be Antichrist or no. From which as the title of servus servorum that is the seruant of seruants will not excuse him beeing indeed the title of cursed Cham and so fit in Gods iust prouidence for the man of sinne so these circumstances following beeing laide together will firmely conclude the same The 1. Circumstance Antichristianisme is a mysterie 2. Thess cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The mysterie of iniquity doth now worke out of which place of holy writte I argue that neither the open blasphemous haeretiks nor the Turke can be that Antichrist because they are not dissembled but plaine and open enimies to Christ Yet as Hierom saith on the 24. chapter of Mathew Omnis Haeresiarchia est Antichristus Euery Arch-haeritike is Antichrist but not Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that singular Antichrist Maruell not then though all men perceiue vnderstand him namely the Pope not to be that Antichrist seeing it is a mysterie for as fewe knowe the Gospell because it is a mysterie so likewise little is the flocke to which this Antichrist is revealed pray therefore with Dauid to open thine eyes that thou maist behold the secrets of God for as Augustine saith Epistola 11 2. Qui didicerunt à Domino Iesu esse humiles mites in corde plus proficiunt or ando quàm audiendo legendo that is They that have learned of Christ meekenesse of minde and humility of heart profit more by prayer then by hearing and reading The second Circumstance Antichrist is not called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an aduersary to God although he doth band himselfe against him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an aduersary to Christ in aemulatiō of like honour For he arrogateth to himselfe those things that are propper to Christ as namely remissiō of sinnes which I prooue out of Bernard who saith 11. sermon ad Milites Vnde scimus quòd Christus potest dimit tere peccata quia deus est vnde scis quod deus est miracula probant That is Howe do we knowe that Christ can remit sinnes because he is God How dost thou knowe he is God his miracles prooue the same Out of which testimony I frame this syllogisme he that remitteth sinnes is god but the pope remineth sinnes therefore he is god and by consequēt Antichrist The third Circumstance Those things which the Papists write concerning Antichrist are ridiculous First the Rhemists say and affirme that he shall come of the tribe of Dan which opinion Bellarmine strongly refuteth by this reason Namely because the tribes are so confounded that no man can say this man is of this or that Tribe Secondly they say Antichrist shall be the Iewes Messias but he must spring of the tribe of Iudah ergo Antichrist the Iewes Messias cannot descend of Dan. Thirdly they teach he shall be one singuler man

euery other person declared by the generall councells of Constance and this of Basill is the veritie of the Catholicke faith And to retort Turrian his reason thus may an argument be framed The whole is aboue the part But the general Councell is the whole representing the vniuersal Church Therefore it is aboue the Pope The 3. Contradiction The Papists teach that necessarie arguments may be drawne from traditions coūcells Popes decrees and I know not what and therefore wanting arguments against vs obtrude their pelfe of traditions which haue no warrant in the booke of God yet Aquinas writeth otherwise Sacra doctrina authoritatibus canonicae scripturae vtitur ex necessitate argumentando parte 1. q. 1. art 8. resp ad 2um authoritatibus autem aliorum doctorum ecclesie quasi arguendo non ex propriis sed probabilibus Diuinitie vseth the authoritie of the Canonicall scripture arguing out of it by by necessarie arguments but the authoritie of other church teachers arguing as it were by proper not by probable arguments I wish the Papists would attend to their Angelical Doctor in this point which he proueth soundly out of Augustine Solis enim scripturarum libris qui Canonici appellantur didici hunc honorem deferre vt nullum authorem eorum in scribendo errasse aliquid firmissimè credam For I haue learned to deferre this honour onely to the Canonicall Scriptures to beleeue most steadfastly that no Author of them hath erred in any point If this were the opinion of all papists many controuersies would be compounded betwixt them and vs yet this is in truth to honour and reuerence the Scriptures which were good for all papists and not to disgrace them as they doe The 4. Contradiction Praefat. To●ia Postquam auxiliante deo saith Lyra scripsi super libros Canonicos sacrae Scripturae incipiendo à principio Genes progrediendo vsque ad finem eiusdem confisus auxilio super alios intendo scribere qui non sunt de Canone lib. Sapientiae Ecclesiastic Iudith Tobiae Macchabaeorum c. After that by Gods assistance I haue written vpon the bookes of Canonicall scripture from the beginning of Genesis and so forward to the ende trusting still vnto his helpe I purpose to write vpon those that are not Canonical as the booke of Wisdome Ecclesiasticus Iudith Tobias and the Maccabees This is Lyra his opinion concerning these bookes which he prooueth out of Hierom and yet the Papists plead for them to be numbered amongst the Canonicall Scriptures yea as thou heardest before Campian in his first reason prooueth that we distrust our cause because we denie them to be of equall authoritie with the other bookes I passe by the authoritie of other Papists as namely Hugo the Cardinall and Caietan who with Lyra cut these bookes from the bodie of the Bible yet we may not doe so without heresie and accusation of mayming the holy Scriptures let them now turne their pennes against their owne fellowes Here I might haue made an other article of dissention about the corruption of Scriptures for Lindanus and other Papists holde them to be corrupt but the contrarie is learnedly taught by Isacke and Arrias Montanus two famous Hebricians and by Gods assistance I offer to defend it against all Papists that are of another minde Bellarmines reasons are blowne away with a blast The 5. Contradiction There are so many opinions of Papists about marriage that they themselues are vncertaine what to hold This is witnessed by Melchior Canus lib. 8. cap. 5. fol. 245. in initio Lege Magistrum Diuum Thomam Scotum Bonavent Richard Paludan Durandū caeterosque scholae theologos nisi statim pendentes vacillantes eorum animos deprehēderis tum verò me aut stultum aut temerarium iudicato nam cum quaerunt an matrimonium conferat gratiam idque eo loco maximè finiendum erat non definiunt tamen sed in his referunt quae in hominum opinione posita sunt In materia autē forma huius sacramēti statuenda adeò sunt inconstantes varii adeò incerti ambigui vt ineptus futurus sit qui in tanta illorū varietate ac discrepantia rem aliquam certam constantem exploratam conetur efficere quod si in forma materia sacramēti c. Read the Master of Sentences Saint Thomas Bonaventure Richardus Paludanus Durandus and the rest of the schoole diuines and if forthwith thou doest not finde their wauering and doubtfull mindes then iudge me either a foole or a rash fellow for when they dispute whether matrimonie giueth grace that which was especially to be determined they doe not determine at all but onely make relation of mens opinions and in setting downe the matter and forme of this sacrament they are so inconstant so variable so vncertaine and doubtfull that he shall be iudged indiscreete who in such a varietie and discent goeth about to frame any certaine constant matter But if they be so doubtful about the matter and forme of the sacrament which is a matter of exceeding great moment c. Thus the Papists bare witnesse one against another concerning their pretended sacrament of marriage and whosoeuer readeth Bellarmine out of this point tom 2. shal find more varietie The 6. Contradiction Peter Lumbard the master of sentences Lib. 40. dist 18. teacheth that priestes onely haue power to manifest and declare that men are bound loosed frō their sins and therfore he is reprehended by Doctor Allen in his booke of the power of priesthood I wil set downe their masters reasons Non ergo postmodum per sacerdotem cui confitetur ab ira aeterna liberatur à qua liberatus est per dominum ex quo dixit confitebor he is not afterward deliuered from aeternall vvrath by the priest to whome he maketh confession from which he is deliuered by the Lord euen then vvhen he said I will confesse His syllogisme is this He that is deliuered by the Lord before his confession is not absolued by the Priest But the repentant is deliuered by the Lord himselfe before his confession Therefore not by the Priest Next followeth Ambrose his testimonie Verbum dei dimittit peccata sacerdos iudex sacerdos quidem officium suum exhibet sed nullius potestatis ius exercet The vvord of God namely Iesus Christ forgiueth sinnes being Priest and Iudge the Priest indeede doeth his duetie but hee practiseth not the right of any povver To Ambrose is adioyned S. Augustins saying Nemo tollit peccata nisi solus Deus no man taketh away sinne but onely God Afterward in the same distinction he prooueth it because the Lord first cleansed the Leapers and then sent them to the Priests Hee likewise first raised Lazarus and then offred him to the disciples in the end after Hieroms notable testimony he cōcludeth thus Et in remittēdis vel in retinēdis culpis id iuris officii habent Evangelici sacerdotes quod

this thing most clearely confirmed what then caused Bellarmine to teach that temporall prosperitie is a note of the church Christ and his Apostles are much beholding to him who suffred exquisite torments and therefore by his diuinitie are to bee exempted from the number of Gods Saints but they that haue better learned Christ hold otherwise Now to returne to the matter Read the booke of Martyrs haue not the Papists bin drunken with the blood of Gods Saints so I come to the sixt and last property of truth The 6. Propertie Idverum quodcunque primum id adulterinum quodcunque posterius Tertullian adv Prax. That is true which is first that is adulterous which is an after intention but their opinions are not first but latter deuises did not the lay people receiue the cup in the Apostles time no Papist although he hath lost his forehead can denie it To wind this vp in a word Master Iewell that reuerend and renowned bishop his challenge in the 27. articles is not answered Totis iam triginta annis Catholici omnes Iuello nostro nondum fatisfecerunt that is All the Papists in thirtie yeeres space and vpvvard haue not satisfied M. Iewell And therefore I constantly conclude all these 27. opinions are new and no auncient doctrine thus they that cannot shew 27. of their opinions in the compasse of six hundred yeares are mainteiners of new doctrin but the Papists cannot do this therfore they maintaine a new doctrine and by consequence a false doctrine Now as in the former circumstances of Antichrist so likewise in these sixe seuerall notes of truth I desire thee to combine thē thou maist be able to maintaine this that truth is not lodged in the Popes breast The third reason of haeresy in generall AS touching the definition of haeresie I might spend many wordes and much time Lib. de veili ta●e cred but I referre thee to Augustine come to particular notes and markes of haeretickes which I doubt not but most euidētly to prooue that they agree to papists after a kind of Excellencie Aristo● i● Metap for so I haue learned to speake by metaphysicall philosophie The first note The first note or badge of haereticks is to mayme the sayings of Fathers Counc 8. Constant Juelius act 4. The eight Counsell of Constantinople and the eight act hath these wordes Non conuenit orthodoxis ita circumtruncat as sāctorum patrū voces deflorare haereticorum potius hoc proprium est Is it not meete to mayme the sayings of Fathers it is the point of haeretiks to doe so That the Papists doe mayme the sentences of Fathers I might shewe by many examples Duraeus in his tenth page citing Augustine his testimony out of his booke de fide operibus and the 14. chap. leaueth out these words which plainely ouerthrow his defence namely opera sequūtur iustificatum non praecedunt iustificandum that is Works follow him that is iustified they go not before iustification Harding so dealeth with the testimony of Gregorie in the article of the popes primacy but I will conuince them by their owne testimony out of their Index expurgatorius page 11. Although say they we make no great account of this booke viz. Bertramius and therefore we would not greatly care if either it were no where extant or vtterly lost yet seeing that in other anciēt Catholik writers we beare very many errors extenuate excuse thē yea very often by devising some pretie shift we denie them and doe faine some commodious sence vnto them when they are opposed against vs in disputations or in Conflicts with the Aduersaries we doe not see why Bertram doth not deserue the same equity Thus farre the papists themselues whose owne words declare that they are voide of al truth and honestie What should I speake of Cyprian who to establish Peters primacy is falsified by Pamelius contrarie to the auncient editition in print yea the very argument of the place is directly contrary vnto it The second note The second note of Haeretickes is not to stand to onely scriptures so saith Tertullian aufer haereticis quae cum ethnicis sapiunt vt de scripturis solis quaestiones suas sistant Lib. de resurrect carnis stare non poterunt take from the haeretickes that which is common to the heathen with them that they propound their questions only out of scripture and they cannot stande Out of which testimony I reason thus they that dispute not out of scripture alone are either haeretickes or Ethnickes but the Papists do no so dispute Ergo they are either Haeretickes or Ethnickes I will conclude this propertie with the Historie recorded by Master Sleidon in his sixt booke at the disputation at Berne when Conradus Tregerus an Augustinian prooued that he must dispute out of nothing but scripture he by and by fled and so in that place poperie was destroyed so Lord let papistrie perish in euery place The third note The third note of haeretickes is to accuse the scripture of vncertainty Haereticks saith Iraeneus cum ex scripturis arguūtur in accusationem ipsarum scipturarum conuertūtur quasi varie sunt dictae quia non possit ex his inveniri veritas ab bijs qui ne sciant traditionem non enim per literas traditam illam sed per vivam vocem c. When they are convicted out of the scriptures they fall to accusing of the scriptures themselues as though they were diuersly vttered and that the trueth could not be found out of them which knowe not the traditon for that was not deliuered in writing but by word of mouth Besids in the same place he hath these wordes they accuse the scriptures quasi non rectè se habent neque sunt ex authoritate as though they were not right an a perfect or not of authority sufficient Whether the papists hold not all these points mencioned I appeale to their own conscience though I knowe it to be corrupt Did not Syluester affirme that Sleidan lib. 1. fol. 3. ab authoritate papae vis omnis scripturae pendet all the authority of the scripture dependeth on the pope Doth not Cusanus write that the scriptures vna cum tempore mutantur are chaunged with time Epist 2. vid. Whitak cont Duraeum p. 161 117. Who but Wolfangus Hermānus blasphemed that the scriptures without the church are of no more worth then Aesops fables and as touching traditions do not they teach that we haue not the fence of holy writ because we doe not embrace the truth of their traditions so then gather of all these that they are haeretikes as well as those against whome Iraeneus did write The fourth note The fourth note is to conceale their doctrine from the people dicunt as testifieth Iraeneus nō opportere ip sorum mysteria effaeri sed in abscondito contineri per silentium Lib. 1. c. 23. They affirme that their mysteries and

chap. and 15. verse be penitent I will not stand vpon any moe places in the newe Testament but come to a fewe of the olde In the ninth of the Preacher and second verse they haue these wordes Omnia in futurum servantur incerta All things are reserued as vncertain for the future time there is no such thing in the Hebrew yet out of this place is prooued the vncertentie of saluation and finall perseuerance O most wretched and vile doctrine that must coyne scripture to defende it selfe In the 98. psalme and 5. verse they translate vvorshippe his footestoole for it is holy and from hence conclude the adoration and worshipping of creatures wheras it should haue beene turned at his footestoole he is holy lahadom the same thing being repeated in the last verse In the 8. of Genesis toward the ende of the chap. where it should be the thoughts of mans heart are euill in their translation it is prone to euill as if there were no difference betwixt prone to euill and euill If I should affirme a papist to be prone to euill and treason doe I say that he is euill and treason it selfe nothing lesse euen so there is a difference betwixt pronesse to vice and vice it selfe In the 14. of Genesis and 18. verse they haue it thus erat enim sacerdos dei altissimi for he was a priest of the most high God in fauour of their sacrifice where it is and he vvas a priest of the high God neither let them aunswere me that the coniunction vau doeth sometimes signifie for that is not the question but whether it so signifieth in this place And because they vaunte of antiquitie in this point Freculph in the first booke of his historie and 42 chap. saith that Melchizedech in refectionem ipsius Abrahae panem vinumque protulit Melchizedech brought forth bread and wine for the refreshing of Abraham I will follow this matter of translations no further at this time By this euery one may gather why they forsake the pure Hebrewe and Greeke fountaines and drinke of the corrupt Latin streames I come in the second place to the denial of plaine Scriptures In the 3. of the Galat. and 10. ver it is thus written for as many as are of the deedes of the law are vnder the curse for it is written cursed is euery one that continueth not in all things that are written in the booke of the law to doe them in which words the Apostle doth thus reason They which cannot fulfill the law are vnder the curse But no man can fulfill the law ergo If this be not the Apostles assumption the Galatians might haue answered Paul that they could fulfil the law and therefore were not vnder the curse Yet the Papists teach that man may fulfil Gods law and so cut the sinewes of S. Pauls reason Secondly in the 4. to the Rom. and 11. verse circumcision is called a seale of the righteousnes of faith out of which place we gather that we are not iustified by the sacraments The Papists to elude the place answer it followeth not that it is so in all because it was so in the patriarchs this answer disioynteth the Apostles argument which is this As Abraham was iustified so are all men iustified But Abraham was iustified without the sacraments Therefore all men are so iustified In the 6. of the Rom. and 27. ver it is saide that the gift of God is eternall life through Iesus Christ our Lord. S. Pauls speach is corrected by the Rhemists saying the sequele of the speach required that as he saide death or damnation is the stipend of sinne so life euerlasting is the stipende of iustice To see papists sit as it were in iudgement of the Scriptures to alow or disalow sentences at their pleasure is the most notorious example of Hereticall pride and miserie that can be Againe in the 6. to the Rom. and 12. v. concupiscence is called sinne yet denied by them to be sinne If the scripture had so said they might well haue expounded it as they doe namely the occasions and matter of sinne But cānot one thing be properly sinne and the occasion of sinne let Augustine then be controlled who in his 5. book contra Iul. Pelag. and 3. chap. writeth thus Sicut caecitas cordis peccatum est poena peccati causa peccati it a concupiscentia carnis peccatum est quia inest illi inobedientia contra dominatum mentis poena peccati causa peccati As blindnes of heart is sinn and a punishment of sinne and a cause of sinn so likewise is concupiscence sinne because it disobeieth the rule of the minde and a punishment of sinne and a cause of sinne Augustines syllogisme is this That which is disobedience to the gouernment of the minde is sinne But concupiscence is disobedience to the gouernement of the minde Therefore concupiscence is sinne Also in the 5. of the Roman and 14. vers Paul prooueth all men to be sinners because of death yet is the virgin Marie exempted from sinne which strengtheneth Pelagius his opinion For he might denie the argument Infants die therefore they are no sinners because Marie died and yet was no sinner In the 1. to the Corinthians and 10. chap. S. Paul beateth downe the conceit of the Corinthians cōcerning the sacraments For the Iewes did eate Christ in their sacraments Yet the Papists will haue our sacraments to giue grace ex opere operato of the worke wrought and so make the Apostles argument to be of no force For the Corinthians might haue replied our sacraments giue grace to them that receiue them therfore we cannot be dismaied with the examples of the Israelites Furthermore in the 9. of the Hebrewes the 25. vers Christ is said to haue offered himselfe but once because he suffered but once The Apostles reason is this Christ died but once Therefore he suffered but once Lastly Hebr. 10. and 8. ver the Apostles conclusion is seeing there is remission of sinnes there is no more offering for sinne Therefore it followeth inuincibly that the masse is not a sacrifice for sinne Yet the papists assertion must needes frustrate both these arguments of the Apostle From the deniall of scripture I come to the addition of the same which argueth extreame despe●atenes The Councell of Laodicea 59. canon reiecteth the books which we doe and commandeth ne aliqui praeterea legantur in authoritatem recipiantur that non besides be read and receiued into authority Ruffinus likewise in his exposition vpon the Creede reiecteth the same and will not haue them alleadged ad authoritatem fidei confirmandam for the confirmation of faith Cirill of Hierusalem in the 4. booke of his Catech. writeteth thus Lege scripturas sacras nempè viginti duos veteris testamenti libros read the holy scriptures namely the two and twentie bookes of the old testament I passe ouer Hieroms authority and Nazianzens with Eusebius Epiphanius and Lyraes