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 theÌ„ 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 taâ—e cred but I referre thee to Augustine come to particular notes and markes of haeretickes which I doubt not but most euideÌ„tly to prooue that they agree to papists after a kind of Excellencie Aristoâ— iâ— 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 saÌ„ctorum patruÌ„ 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 sequuÌ„tur 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 ancieÌ„t Catholik writers we beare very many errors extenuate excuse theÌ„ 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 arguuÌ„tur in accusationem ipsarum scipturarum conuertuÌ„tur 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 HermaÌ„nus 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 noÌ„ opportere ip sorum mysteria effaeri sed in abscondito contineri per silentium Lib. 1. c. 23. They affirme that their mysteries and
A Disswasive FROM POPERIE CONTAINING TWELVE EFFECTVAL 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 Lactant. lib. de vero dei simulachro cap. 20. Quid facies maiores nè an potiùs rationeÌ„ sequeris What will thou doer follow thy ancestours or reason PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1599. The summe of the booke 1 The first reason of Antichrist 2 The second of truth 3 Of haeresie in generall 4 Of particular haeresies 5 Of popish dissolute and discomfortable doctrine 6 Of Idolatrie 7 Of popish blasphemies 8 Of the Papists owne confession 9 The ninth of the Practise of the primitiue Church 10 Of Scripture 11 Of popish Contradictions 12 Of the originall of Poperie ⧠TO THE right Honorable and my very good Lord Oliver L. S. Iohn Baron of Bletsoe Grace and peace with increase of honour c. II is not vnknown Right honourable and my singular good Lord that man is not borne for himselfe but for the benefit of others To this principle agreeth the Apostles precept Rom. 12. 1. Pet. 4.10 that euery man according to his gift should indeauour himselfe to do good And to this precept the practise of nature is answerable in Similitud Vt luna saith Erasmus quod luminis accepit à sole mundo refundit ita donum à deo acceptum in commodum aliorum est conferendum As the moone giueth that light to the world which it receiueth from the sunne so euery gift receiued from God ought to be bestowed to the profit of others All which excellent sayings are spoken of euery good and therefore by consequent of knowledge of which Seneca writeth thus Nulla me res delectabit licet eximia sit quaÌ„ mihi vnus sciturus sum I delight not in any thing which I my selfe know and none other And againe Nullius boni sine socio iucunda possessio est It is no pleasure to possesse any good without a companion The consideration of these and like speaches haue caused me to set pen to paper against the mysticall and secret impietie of Popish religion although vnfit for so great a worke in many respects as namely in regard of my health For I may truly say with Seneca Nulla mihi secura lux affulsit Jn Thebaid I haue had no good day This beeing a most certen truth how vnable I am to vndergoe this busines the similitude vsed by Tully may declare Quemadmodum scalarum gradus si alios tollas alios inâ—â—â—â—s nonnullos malè haerentes relinquas ruinae periculum struas non ascensum pares sic tot malis tùm victum tùm fractum studium scribendi quid dignum auribus aut probabile potest afferre If thou take some rounds of the ladder away and cut other and leaue the rest loose thou endangerest a downefall and causest not an ascension so the endeauour of writing beeing vanquished with so many miseries what thing caÌ„ it bring forth worthie and worth hearing and reading This miserie hath another attendant namely pouertie and want which as one saith is onus miserum grave a woful and a grieuous burthen The renowmed Philosopher could say that felicity needed outward good things For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is impossible Ethic. 1.8 or very hard for him that wanteth instruments to doe any famous worke But not too much of this matter least I seeme to be impatient being my selfe a preacher of patience Onely this I feare that the cause why many are peruerted by Papists and diuerted to poperie is the hope of preferment which is not wanting in that religion Sublatis studiorum pretijs ipsa studia pereunt saith Cornelius Tacitus Take away the rewardes of learning Annal. l. 11. and learning it selfe decaieth But I leaue this complaint beeing a miserie incident to the despised estate of Gods Church in the sight of the world howsoeuer most glorious in the sight of God Thus Right Honourable you see the cause that mooued me to set forth this treatise Now in that I dedicate it vnto you I haue many reasons For to omit priuate respects as namly your honourable and singular fauour towardes me and all my friendes such is your desire to further Christs kingdome such is your care of religion your loue to learning that for these causes you are most worthie of this dutie And in these singular and admirable graces of Gods spirit may you more reioyce then in any worldly thing Aristotle as Plutarch writeth writte to Antipater concerning Alexander that he should not be proud because of his kingdome because he that knewe God hath as much cause as he his meaning is this that the knowledge of God is better then worldly honour The Lord blesse you and your wise vertuous and honourable Ladie with all heauenly and worldly honour Your L. euer bounden Francis Dillingham A preface to all English Papistes whatsoeuer Rhe. act 11. IT is not my purpose to vse any long discourse vnto you that please your selues in the name of Papists yet I pray you let me first craue an answer to this my dissuasiue or els submit your selues to gods truth Secondly I would bee certified vvhat should cause you to continue in the Romish religion Doth the vniuersalitie of which you vvere wont to vaunt your selues why then doe your Rhemists in their annotations vppon the 20. chap. of the Reuel proue the Pope not to bee Antichrist because his kingdome is daily lessened and Antichrist during the time of his raigne shal be greater then Christs flock yea some of you haue vvritten that the Church in his time shall vtterly perish as your selues know Againe if vniuersality chalketh out the church why did the Arrian Emperour say to Liberius Theodoret. lib. 2. cap. 16. Quota pars tu es orbis terrarum qui solus facis cum homine scelerato orbis terrarum mundi totius pacem dissoluis What part of the world art thou that onely takest part with the wicked man and dissoluest the peace of the whole earth Liberius answereth Non diminuitur solitudine mea verbum fidei nam olim tres soli fuère qui edicto resisterent In that I am left alone the word of faith is not diminished for in times past there were onely three that resisted the kings edict But it may be your vnitie is of some force with you for your satisfaction in this point see my motiue of your dissentions Also consider that ther may be some diuersitie of opinions in lesser matters and yet a true church for els the auncient Christians should haue beene no church amongst whome there vvere many dissentions as you may see in the 8. booke of the tripartite historie and 12. chap. Themistius wrote to Valens that he should
and embrace it The first propertie Truth hath this propertie that it is simple and needeth not many interpretations and expositions so saith Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Poperie to defende it selfe vseth many expositions Vide rever Bilson de Sacram and yet knoweth not what to hold For the proofe of this consider their interpretatioÌ„s of the first word in this short sentence this is my bodie d contra Ploretum lib. 4. Gerson affirmeth that it signifieth the substance of bread and e contra Diabolic sophist Steuen Gardiner sometimes thought so also notwithstanding afterward he changed his minde and came to Individuum vagum as if Christ had saide This what it is I cannot tell but it must needes be somewhat is my bodie in 4. of Senâ— dist 13. Occam and other say the pronoune this must be referred to the bodie of Christ as if our Sauiour had saide This my bodie is my bodie de Conse dist 2. Their glosse resolueth this question on this manner Solet quaeri quid demonstretur per pronomen Hoc It is a common question what is meant by the pronoune This. To this demand I say nothing is meant but it is there put materially without any signification at all thus they turned and tossed the words of Christ till they brought all that the Lord said at his last supper to plaine nothing Tomo 2. Duraeus and Bellarmine teach that by the word this is meant the whole substance which Christ had in his hand I demande then what this substance was whether it was bread or the body of Christ if bread then there was a figure if the body of Christ then there must be transubstantiation before these wordes were pronounced which plainely fighteth with their fancies This propertie being cleerely auouched if it please thee to consider gentle reader the Caluenists expositions as they call them thou shalt find them to be all one namely this signifieth or this is a signe of my body let Carolostadius and the Lutherans answer for themselues The second propertie The second propertie of truth is that it blusheth to be hid Lib. aduersus Valenâ—â— so saith Tertullian Nihil veritas erube scit nisi solummodo abscondi that is truth is ashamed of nothing but of concealing Math. 10.27 and our Sauiour Christ saith Whatsoeuer I shew you preach on the house toppes but they hid their traditions from the people as Bellarmine himselfe confesseth which argueth that they were not truth I will not here confute his answer to the saying of our Sauiour Christ because I shall deale with it in the Motiue of Haeresies If they retort this propertie against vs because our Church was as they call it occulta that is hid for many yeres I first answer that they must distinguish betwixt the time of peace and persecution Rom. 12. truth in persecution may be driuen into the wildernesse but in peace who knoweth not but that it ought plainely to be taught Secondly I answer that the Papists haue alwaies felt our Church as testifieth Reinerus a popish Inquisitour Catolog test veri so I passe to the 3. propertie of truth The third propertie The third propertie of truth is that it is magna praevalet it is great and preuaileth reade the third of Esdras for the confirmation of this where trueth is prooued stronger then wine and women and indeede Actes the fift and 39. If it be of God it cannot be destroied this declareth then most apparantly that it could not proceede but of some diuine power and super-naturall assistance that amidst the contradictions and oppositions of so many adversaries among the whippes swordes and tortures of so bloodie and cruell Caniballs as the Papists are our poore simple and feeble congregation should peirce through and augment it selfe strongly especially if we consider the outward means of this increase where there was nothing to allure or conteÌ„t mans nature nothing gorgeous nothing delectable nothing to please or entertaine sensualitie by which is answered their cauil that trueth resteth with them because of their great multitudes for had they not had murthers Revel 9.21 sorceries fornication and thefts which are as I will prooue God willing foure pillars of papistrie they had neuer come to that primarie yea who knoweth not that with Cyrus they powre forth Gold to their slauish sect by heaps and waight and not by number and account The fourth property The fourth propertie of trueth is to be steadfast and perpetually like it selfe for which cause in the Hebrew tongue it is called Emeth of the roote which signifieth stabilitie so doe the Latines call that verum which is immutabile per omnia sibi simile immutable and like it selfe euery way but in popery there is no steadfastnesse is not prima secunda iustificatio the first and second iustification a new deuise Censura collon Ex consilio Tridenti can any Papist resolue the certenty of Peters sitting at Roome read Bellarmine here he disagreeth from Onuphrius and Onuphrius from the rest of the Papists in this point which is the foundation of Poperie is the greatest point of Papistrie so vncertaine that they knowe not what to hold Doth not Allen confesse in his booke of purgatorie that there is no text brought to prooue the same which might not be otherwise applyed Nay haue not the Rhemists and Bellarmine himselfe left schoole conceipts and brought in their owne deuises witnesse their owne writing Tell me thou learned Catholike who succeeded Peter Tertullian affirmeth that Petrus Clementem Episcopum Romanorum ordinauit Lib. de praes that Peter ordained ClemeÌ„t Bishop of Rome Lib. 3. Ireneus placeth next to Peter Linus Ancletus and then Clement Read Hierom and Augustine and thou shalt finde greater diuersitie Answere me papist howe or with what kinde of worship Images are to be honoured Bellarmine himselfe is not assured of this point as thou maiest read in his tractate of Images Lastly because I cannot be long answere me howe Saints heare our prayers if thou canst Bellarmine himselfe must needes yeeld to thee for he is ignorant of that point therefore answereth vncertainties as he doeth in the defense of purgatorie beeing pressed with Theophilactes authority now making it a part of the hande of God which is a place of all iust mens soules and in the next wordes a part of hel Thus Christian reader like wandering trauellers out of the way the learnedst papists knowe not where to rest yea like drunkards they stagger to and fro but thankes be to God it is not so with the Caluinists who coyne no new distinctions for truth is alwaies the same The 5. propertie The 5. propertie of truth is that it is subiect to persecution Obsequium amicos veritas odium parit Friends are the children of flatterie hatred is begotten by harmelesse truth Peruse the whole booke of God nay all histories and thou shalt finde
not so from the beginning Mtah. 19. v. 8 as the Papists would beare meÌ„ in haÌ„de and therefore they are to reforme their religion for as Cyprian saith ad Pomp. con suetudo sine veritate vetustas erroris est custome without trueth is but an auncient error The tenth reason of Scripture IF I should in this reason prosecute all thinges that argue the desperate case of popish religion my treatise would exceede the measure of the volume which I propounded to my selfe therefore in a word I come first to the abusing of Scripture by vngodly translations In the 1. chapter of the epistle to the Hebrewes 3. verse it is said that Christ purged our sinnes by himselfe which words by himselfe are cleane stricken out as ouerthrowing their blasphemous doctrine of satisfactions for they teach that Christ satisfieth by the repentant whereas the Scripture saieth that hee satisfieth by himselfe In the same Epistle the 7. chapter and 28. verse it is written that the law appointeth priests men that haue infirmity but the word of the oth which is after the lawe the sonne for euer perfected where by the opposition it is most cleare that Iesus Christ is a Priest as hee is God Yet they contrarie to their latine translation haue left out the word men that the opposition might not appeare Againe in the thirteene chapter and 16. verse their translation is thus vvith such hostes God is promerited doth not this make for their doctrine of deseruing at Gods hands where as it is in the greeke fountaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vvith such sacrifices god is delighted or vvell pleased To what a desperate estate are these meÌ„ grown which so wilfully against their owne consciences in fauour of their heresies translate the Scripture Is there no difference betwixt pleasing of God and meriting All the substances and qualities of things naturall please God because they are good yet doe they not deserue at God his hands Againe in the fourteene chapter of Saint Iohn and the twentie sixe verse their translation hath it thus Suggeret vobis omnia quaecunque dixero vobis which they finely english thus Shall suggest vnto you whatsoeuer I shall say vnto you when they knowe the greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things vvhich I haue spoken vnto you Is not this translated to maintaine the traditions of their Church and decrees of Popes and counsailes That it is so it appeareth by their note referring the reader to the 16. chapter and 12. verse Vpon which they haue gathered their traditions but Saint Augustine vpon that verse answereth them Cum ipse tacuerit vvhen he himselfe hath not vttered these things vvhich of vs can say these and these they are or if he dare be so bold to say hovv doth he prooue it In the tenth chapter of Luke the thirtie fiue verse the vulgar latine hath it thus Quodcunque superogaueris ego cum rediero reddam tibi which they haue translated thus whatsoeuer thou shalt supererogate c. Hence are gathered works of supererogation it is in the greeke whatsoeuer thou spendest more These to speake the least of them are both supererogant collections and superarogant works To proceed in the 11. of the Rom. and 6. verse these words are omitted but if it bee of vvorks it is no more of grace or els were worke no vvorke the dashing out of this sentence helpeth their doctrine of merits let it alone in the scripture and grace and merits cannot stand together for here we may gather that gratia non est vllo modo gratia nisisit omni modo gratuita grace is not grace except it be euery way free In the 5. to the Ephes they translate Sacramentum hoc magnum est this is a great Sacrament Out of which the maister of the Sentences lib. 4. distinct 26. prooueth mariage to be a Sacrament the greeke is This is a great misterie or secret which Saint Paul speaketh and meaneth of Christ and his Church Not to quote many testimonies let Cyprian that famous Martyr speak in his 2. booke of Epist the 8. epist Cum Apostolus dicit Sacramentum hoc magnum est Christi pariter Ecclesiae vnitatem indiuiduis nexibus cohaerentem sancta sua voce testatur When the Apostle saieth this is a great Sacrament he testifieth the vnitie of Christ his holy Church knitt together with vndiuisible bondes I cannot let passe that intollerable translation Romanes the seuenth and the 25. verse Where S. Paule crying out O miserable man that I am who shall deliuer me from this body of sinne in the next verse they translate the grace of Christ concluding out of it that grace is sufficient to resist temptations and to vanquish sinne where the Apostle saith no more but I thanke god yet they make the meaning to be this who shall deliuer me from this body of death the the grace of God by Iesus Christ whereas there is no such meaning for Paul hauing sorrowed for his sinne rested in the hope which he had placed in Christ Furthermore in the 1. to the Corinth the ninth cap. and 5. verse they haue peruerted S. Pauls wordes whereas he sayeth a sister a wife or as they would haue it a sister a womaÌ„ they make it to be a woman a sister expounding it against the Apostles wiues whereas no man would say a sister a woman because the word sister implieth a woman We read indeede that certaine women did follow Christ we read not that he led them about vide Eusebâ—um lib. 3. ca. 30. Concerning this matter Clemens Alexandrinus writeth thus An Apostolos improbant Petrus enim ac Philippus vxores habuerunt Doe they disalovv the Apostles for Peter and Philip had wiues And it grieueth not Paul in a certaine epistle to speake of his yoake-fellow which he did not lead about with him that he might be more readie to preach the gospel But to come to a waightie matter indeede they translate the 2. verse of the 3. chap. of Matth. Doe penance which cannot be so turned and that I prooue by these reasons First penance includeth in it confession of sinnes and satisfaction for sinnes but the baptized are not bounde to confesse and satisfie for their sinnes Aquin. 3. p. q. 68. ar 5 6. yet they must repent therefore to confesse and satisfie is not to repent The second reason is this that the Rhemists writing vpon the first of Mark and 12. v. faith that Christ did penance therefore a man may doe penance without sorow for sinnes or else Christ repented of his sinnes which is most horrible blasphemie Thirdly let Lactantius speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipi scentia dicitur L. 6. cap. 24. nam mentem quasi ab insania recipit The Greeke word is called Repentance for it recouereth the minde as it were from follie Fourthly Act. the 5. chap. and 31. vers they translate it themselues Repentance and againe Marke the 1.
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 couÌ„cells 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. Toâ—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 DuranduÌ„ caeterosque scholae theologos nisi statim pendentes vacillantes eorum animos depreheÌ„deris 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 auteÌ„ forma huius sacrameÌ„ti statuenda adeò sunt inconstantes varii adeò incerti ambigui vt ineptus futurus sit qui in tanta illoruÌ„ varietate ac discrepantia rem aliquam certam constantem exploratam conetur efficere quod si in forma materia sacrameÌ„ti 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 froÌ„ 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 coÌ„cludeth thus Et in remitteÌ„dis vel in retineÌ„dis culpis id iuris officii habent Evangelici sacerdotes quod
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 Teâ— de pâ—escâ—â—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 theÌ„selues 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 abusâ—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 degeneratioÌ„ 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 iniâ—sed Graecis etiam adhunc vsque diem non creditum est purgatorium esse legat quicunque velit Graecorum veteruÌ„ commentarios nullum quantum opinor aut quà m 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 indulgentiaruÌ„ 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 auncieÌ„t 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 dominioÌ„ 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