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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

mors before man is life and death These three arguments are all answered by Aquinas and yet they are the papists pillers of free-wil as euery man knoweth if it were needfull I might quote the authors that vse them The 19. Contradiction Alexander de Hales parte 4. quaest 24. denieth that confirmation was instituted by Christ his reasons are these two Quia Christus quando instituit aliquod Sacramentum determinat elementum when Christ doth institute any sacrament hee determineth of the element and matter of the Sacrament but hee hath not done so in this Sacrament Ergo it was not instituted of him Secondly in Sacramentis vna forma est in the Sacraments there is one forme of words but in this there is not one forme of wordes for in diuers churches they haue diuers formes Ergo it was not instituted of Christ Hence it may be concluded that it is no sacrament because all Sacraments were ordained by Christ Iesus as Aquinas holdeth 3. parte quaest 72. art 1. resp adprimum where also wee may see that some held as Alexander de Hales holdeth namely that it was not instituted of Christ and by consequent it is no Sacrament The 20. Contradiction The Contradictions about the Sacrament of the alter and reall presence are so manie that I will not enter into them because I eschew tediousnesse onely I will set downe Aquinas his opinion in his supplement 83. quaest art 3. responsione ad quartum namely that on body cannot bee locally in two places at one time for it implyeth a Contradiction but now the Papists care not for Contradiction so they may make the bodie of Christ present locally in the Sacrament Many more Contradictions might I haue set downe as namely the certaine knowledge that a man is in grace and such like taught by Papists but it shall suffice to haue proued that in the weightiest points of controuersie the Papists are on our side Let them now bragge no more of vnitie for the spirite of dissention is sowen amongst them Did euer the Caluinists teach the weightiest points of poperie as the papists do the greatest opinions of Caluinisme I know they doe not Thus leauing this reason to the indifferent reader to iudge of euery man may see what cause there is to disclaime and renounce the Romish religion The twelue reason of the Originall of many things taught held in Poperie FOr asmuch as in one of my former reasons I haue by sufficient testimonies proued the practise of the primitiue Church to bee repugnant to Poperie in many weightie matters I shal not need to be long in the Original of the Romish religion certaine it is that it was not all hatched at once Te● de p●esc●●p and that it it not a thing necessarie to shew the beginning of euerie point in poperie seing that ipsa Papistarum doctrina cum Apostolis comparata ex diuersitate contrarietate sua pronunciabit neque Apostoli alicuius authoris esse neque Apostolici The Popish doctrine it selfe being compared with the Apostles will by the varietie and contrarietie that is in it pronounce that neither Apostle nor any Apostolicall man was the author of it Notwithstanding both because it helpeth much for the satisfying of some and also because diuerse abuses are noted by Papists thēselues I will set downe some things concerning the Originall of poperie and first heare what Bucchingerus an arch Papist in his Ecclesiastical history writeth pag. 217. Res est plena horroris vel legere vel meminisse tantam tyrannidem inter se exercuisse mutuò Pontifices Romanos ô quantum degenerarunt à maioribus suis fieri non potuit in tanta crudelitate vt pietatis Christianae ratio haberetur ne cui mirum sit interim siqui abusus perversae opiniones in Ecclesiam irrepsêrunt It is a thing full of horror either to reade or to remember the great tyranny the Bishops of Rome haue practised one toward another ô howe are they degenerate from their auncestoures and it cannot be that in such crueltie their should be had any regard of Christian piety let no man then marueile if some abus●s and badde opinions haue crept into the church Loe here three things noted by a Papist him selfe First the cruelty of the Romish Bishops 2. their degeneratiō from their auncestours and thirdly that certaine badde opinions by this meanes are crept into the Church For proofe of this last point I will beginne with purgatory because that it hath warmed the popes kitchin Concerning which let Roffensis a papist speake artic 18. contra assert Lutheri fer in ini●sed Graecis etiam adhunc vsque diem non creditum est purgatorium esse legat quicunque velit Graecorum veterū commentarios nullum quantum opinor aut quàm rarissimum de purgatorio sermonem inveniet Sed neque Latini simul omnes huius rei veritatem concepêrunt rursus non absque maxima spiritus sancti dispensatione factum est quod post tot annorum curricula purgatorii fides indulgentiarū vsus ab orthodoxis generatim sit receptus quandiu nulla fuit de purgatorio cura nemo quaesivit indulgentias nam ex illo pendet omnis indulgentiarum existimatio The Greeks to this daie doe not beleeue that there is purgatory reade who list the Commentaries of the auncient Graecians and he shall finde either very seldome mention of purgatory or none at all Neither did the Latin Church conceiue the trueth of this thing at one time And againe neither was it done without the great dispensation of the holy ghost that after so many yeares Catholikes both beleeued purgatory and receiued the vse of pardon generally so long as there was no care of purgatory no man sought for pardons for of it dependeth all the aestimation that we haue of pardons Out of this testimony I gather first that the Greeke Church acknowledgeth no purgatory Secondly that the aunciēt Latin Church did not beleeue it Thirdly that these opinions grewe by little and little in the Church Fourthly and lastly that pardons depende vpon purgatorie and so are newe deuises of mans braine Therefore let pardons purgatory pickpurse goe From purgatory I passe to the Popes primacy which is an after invention as I prooue out of Socrates in the 7. booke of his Ecclesiasticall historie and the 11. chap. Episcopatus Romanus non aliter atque Alexandrinus quasiextra sacerdotii fines egressus ad saecularem principatum iam erat ante delapsus The Bishops of Rome and Alexandria going beyond the limits of priesthood vvent into a secular worldly dominiō For proofe of this when Victor as Eusebius writeth lib. 5. cap. 23. Ecclesiastic histor would haue excommunicated the Churches of Asia he was resisted by Iraeneus To passe ouer that Policarpus would not yeeld to Amcetus We know that before Boniface the first no Bishop of Rome was called vniuersal bishop Lastly as testifieth Fasciculus temporum anno 704

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

secrets are not to be vttered but to be concealed which is directly contrarie to our sauiviour Christ his wordes Matt. 10.27 who commaundeth those thinges which he taught to be published on the house toppes to which place Bellarmine answereth si opus est if it be needefull de tradit I doubt not but if he had beene furnished with a better answer we should haue had it but pardon errour which hath but figge leaues to hide her filthinesse may not the Atheist say when he is commanded to beleeue and keepe gods commandemēts si opus est If it be requisite I will doe them To shewe nowe that the papists conceale their secrets from the people is needelesse seeing it is confessed by Bellarmine in his tractate of Traditions And why is their seruice in an vnknown tongue why are the scriptures forbidden the laye people Clem. Alex. lib. 3. cap. 2. but to hide their errors so that I may fitly cōpare the Romish religion to the temples of Aegypt which without were deckt with gold but within had most loathsome sights The 5. note The fift note is to vaunte and to boast themselues of their pretended and falsely called knowledge 1. Tim. 6.20 dicunt se saith Iraeneus non solum presbyteris Lib. sed etiam Apostolis existentes sapientiores synceram invenisse veritatem they say that beeing wiser then the auncient and Apostles they haue found out the syncere truth 1. Tim. 6. This note is so euidently eminent in all haereticks that the Rhemists themselues haue made made it a badge of an haereticke but howe shall we prooue that the papists like empty vessels make the lowdest the greatest soūd Cap. 5. The maker of their Apologie doth it for me advance their fellowes in this insolent māner Our wits saith he are from God in as plentifull manner as theirs our foundation in all kinde of faculties requisite for the studie of Diuinitie is as deeply laid as theirs our diligence rather more then theirs our times both for age and studie more complete then theirs commonly can be Our order method and course of Diuinity much more profitable then theirs we haue more disputations lessons conferences examinations repetitions instructions catechizings resolutions of cases both of conscience and controuersie methods and manners to proceed to the conuersion of the deceiued and such like exercises in our two Colledges then they in their two Vniuersities containing neere hand 30. goodly Colledges as for the Masters and Professours in our Colledges specially the Romane readers we may be bold to say they be in all kinde the most choyse and cunning men in al Christendome for vertue learning c. Would not this odious and arrogant comparison rather beseeme boies in the schoole then diuines in the church thus the Papists themselues haue made both the proposition and assumption so that if so bee they bee not wilfully blinde they may inferre the conclusion Tht 6. Note The 6. note is to refuse the common name of Christians and to choose themselues seuerall names Hierom in dialogo contra Lucifir Sicubi audiueris eos qui dicuntur Christi non à domino Iesu sed ab alio nūcupari vt puta Marcionitas Valentinianos scito non Ecclesiam Christi esse sed Antichristi synagogam If thou hearest any where such as bee said to be of Christ not to haue their names of our Lord Iesus Christ as Marcionites Valentinians knowe thou that they belong not to the Church of Christ but to the synagoge of Antichrist Haue not the Papists peculiar names as Dominicans Franciscans Iesuites Thomistes and Scotistes maintaining al one grand heresie of Poperie yet hauing their diuerse opinions among themselues each sect enuying other and swelling against the other which caused Anselmus as Heerbrandus reporteth to break out into this speach Quis non contemnat religionem tot varietatibus subiectam Who would not despise a religion subiect to so many sects The 7. Note The heretikes in all ages haue by allegories vpholden their errours and allegories haue bin their strōgest instruments to work withall Epiphanius maketh mention of a beastly kinde of heretikes who by allegories defended the sinne of the Sodomites not onely as a thing that might be suffred but as a duetie that must be done most shamefully racking to the defence of that shameles opinion these wordes of Christ Verely I say vnto thee Matt. 5.26 thou shalt not come out thence till thou hast paid the vttermost farthing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they say that what soeuer are thought euill amongst men are not euill indeed but naturally good for nothing is naturally euill The heretiks called Priscillianistae did auoid by allegorizing whatsoeuer was brought against them August de Haere In suos sensus allegorizando vertunt quicquid in sanctis libris est quod eorum euertat errorem vvhatsoeuer is found in the Scripture that ouerthrovveth their errours by an allegoricall exposition they make it to maintaine the same So do the Anabaptistes and Familistes now in our daies As for the Papistes haue not they plucked their purgatorie out of the same text aboue named by an Allegorie Doe not they prooue their free-will by allegorizing the parable in the tenth chapter of S. Luke which is concerning the man halfe dead By which wee see it common to heretikes and not peculiar to any one by allegories to abuse the holie Scriptures to be abbetors of their absurdities Many moe places might I haue alleadged out of the Papistes to prooue this Vide Dur. de sopis but the trueth is so cleare and manifest that they cannot denie it The 8. Note The eight note is to enioyne the lay people those things that are to bee performed by the Ministers Tertul lib. de praescrip Laicis sacerdotalia iniungunt ipsae mulieres haereticae quàm procaces quae audent tingere ordinationes eorum leues inconstantes c. they command the people priests duties their women are so bold as to baptize their ordinations of ministers are light and inconstant These properties doe liuely paint out the Papistes Their Mid-wiues vse to baptize their ordinations and consecrations are they not of the basest of the people I would wee had not had experience of this cursed practise of Ieroboam Ordo sacerdotum fatuo turbatur ab omni Labitur passim Religionis honos Euery foole with the Papists are priested by which religiō commeth to ruine nay I dare avouch that they haue consecrated shriuelings that are not borne ad Aram but ad Haram not to serue at the altar but at the swine-stie Here I might haue added moe properties of heretiks confessed by the Rhemists themselues Vpon Iud. as contempt of authoritie the crueltie of Cain the couetousnes of Balam which aptly agree to the Papists for the Pope will be subiect to none no not to a generall Councell witnesse Martine the 5. and Eugenius the 4. who would not stand

of their prelates and preachers else I confesse that Images to the ignorant are not vvithout daunger deliuered This is as much as to giue a madde man a sworde and then to watch ouer him least he hurt himselfe but haue the Papists preachers to teach the people yea their priests for ignorance are very Idols many yeares agoe was this complaint vttered that in times past there were golden priestes and treene cuppes B●● but now golden cuppes and treene priests but of this see more in a former motiue and whereas he saith that lay people may reade the Scriptures doth he not bidde defiance to other Papists Cens Col. who by might and maine mainetaine that the Scriptures are not to be reade of the ignorant But nowe let vs see what the people are to be taught Bellar. 20. they are to be taught that Images are to be worshipped by themselues not accidentally or improperly so that worshippe is due to images themselues and not onely as they represent some other thing are the people able to reach this diuinitie nay the very Papists themselues cannot possibly conceiue these distinctions yea they are flatly opposite to other learned papists and lastly the Heathen neuer taught so grossly of the worshipping of their Images To goe a little further the people must not be taught that Images are to be worshipped with the highest kind of worshippe which is due to god cap. 22. 23 as touching their manner of speech and wordes but si de re ipsa agatur imagines impropriè coluntur eo genere cultus quo examplar ipsum if it be concerning the matter and thing it selfe an Image accidentally must be honoured with the same honour wherewith the thing represented is worshipped and honoured Is not this to speake mysteries to the people Bell. cap. 6. yea to speake lies in hypocrisie Alphonsus de Castro a learned Papist accounteth Serenus Bishop of Massilia and Epiphanius enemies to Images because they brake them in peeces and yet wee may not doe so without haeresie for saith Bellarmine when Serenus brake them the people beeing neere conuerted to the faith worshipped thē for gods it were hard for Bellarmine to prooue the trueth of this sentence namely a true Christian to worship an image for God but if Serenus did well for breaking them because the people worshipped them as Gods why may not we break them without any hurt for it is well knowne that the ignorant papists amongst vs haue taken them for gods Thus hauing gathered out of Bellarmine his garden some sweete flowers and nosegaies nay rather poysonful hearbs I come now to Lactātius his reasons against images which whether they conclude not against the Papists as well as against the Heathen let any indifferent man iudge Postquam Deus praesto esse caepit saith Lactantius iam simulachr● eius non est opus Lib. 2. cap. supervacua enim est hominis imago cùm homo praesto est When God is present there is no neede of his image for the image of man is superfluous vvhen man himselfe is present cap. 8. Yet Bellarmine will needes defende the image of God although he be present euery where because he is not seene and so cutteth the sinewes of Lactantius his reason and here I would haue the Reader to note that Bellarmine prooueth that images of God may be made and as he prooueth the same so it is their practise to paint the Father like an old man because he so appeared to Daniel yet it is not certen saith he in the church whether images are to be made or no out of which confession I conclude that he teacheth vncertaine doctrine yea that their Church practiseth those things which they are not sure of and therefore dealeth Antichristianly with the people But I would know of Bellarmine why the Father may be painted like an old man and the holy ghost like a Doue seeing he cōdemneth the image of the Trinitie painted in forme of a mā hauing three faces these images saith he are monsters and are not the other so if you disprooue this then yee likewise disprooue the other for the painters may as well defende the one as the other To returne to Lactantius in the same chap. and booke he thus writeth Dei in aeternum viventis vivum sensibile debet esse simulachrum it aque simulachrum Dei non est quod digitis hominum fabricatur God which liueth for euer ought to haue a liuing and sensible Image therefore it is not Gods image vvhich is made with mens hāds Again it images are to be worshipped then the makers of them are much more to be worshipped Lib. 2. cap. 2. Nam non potest esse quicquā artifice matus For ther can be nothing greater then the workman who is alwaies better then his worke to which Bellarmine answereth that images are to bee worshipped not for themselues but for the things which they represent as if the heathen might not haue said as much and shaped the same aunswer yea he is not ashamed to confesse and graunt that man may bee worshipped if he ment of ciuill worship wee would not contend but seing he meaneth religious worship we detest his doctrine for the reason being strong against the heathen it is as strong against the papists and therefore I thus conclude it if images may bee worshipped with religious worship then may man who is a true image of God be so worshipped but man ought not so to be worshipped Ergo neither images I will adioyne moe sayings of Lactantius Lib. 1. cap. ●● Religio veneratio nulla alia tenenda est nisi vnius Dei no religion worship is to be embraced but of god only Quidigitur opus est tantos sumptus vel fingēdis vel colēdis imaginibus impēdere What need thē is there to bestow so much cost in making of Images and worshipping them For Nihil colendum est quod mortalibus oculis cernitur Lib. 2. cap. 3. Nothing that is seene vvith the eyes of man is to bee worshipped and that the Papists may see how well the Gentiles and they agree heare the Gentiles defence Lib. 2. cap. 2. Non ipsatimemus sedeos ad quorum imaginem ficta quorum nominibus consecrata sunt cur igitur oculos ad coelum non tollitis cur ad parietes spectatis We do not adore the Images but those whome they represent and to whome they are dedicated and consecrated why then doe you not lift vp your eyes to heauen and why doe you gaze vpon the walles Out of this defence of the heathen as I said before euery one may gather that they did not defend their Idolls to be Gods as Bellarmine would make them yea we may learne that the Papists goe further then they did for Bellarmine holdeth that the Images themselues are to bee worshipped and that they doe terminare venerationem worship goeth no further then the image