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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

to it and therefore I haue dwelt a little the longer in it The ninth reason of the practise of the Primitiue Church ALthough I might be very long in shewing the practise of the primitiue Church to be repugnant to popery yet I will eude this reason with all possible brevity Eusebius in his 4. booke of his Ecclesiasticall history and 14. chapter writeth thus of the people of Smyrna who by the malitious Iewes were esteemed as worshippers of Policarpus Iudaei nostros intentis oculis observarunt ne eum àflammis adhuc ardentibus raperent ignorantes quia neque Christum aliquando possemus derelinquere qui mortem pro totius mundi salute sustinuit neque alium quenquā colere quoniam eum verum deum qui solus colendus sit noverimus martyres vero tanquam descipulos diligimus quasi integrè fidem magistro seruantes domino quorum nos quoque in fidei perseverantia charitatis optamus esse participes The Iewes watched vs diligently least we should haue taken him out of the fire being ignorant that neither we can leaue Christ which hath suffered for all that are saued in the world neiworshippe any other for him we adore as beeing God but the Martyrs as disciples and fellowes of our Lord we loue worthily for their exceeding good will vnto their king and master of whose charitie in faith and perseuerance God graunt we may be partakers This testimony sheweth howe the Papists are departed from this practise who do not only loue but most superstitiously adore the reliques of Saints the christiās were charged as you may see in Iustins 2. apo to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Atheists not to worship God to whom he answereth Profitemur nos quidem talium qui habentur deorum esse expertes atheos sed non verissimi illius dei patris videlicet virtutum expertes verum hūc ipsum qui ab illo venit filium spiritum propheticum colimus adoramus cum ratione veritate venerantes We professe our selues to be vvithout such as are accounted Gods and indeed to be Atheists but not without the most true God the father of vertues for we worship and adore him and his sonne and the holy ghost in truth and as reason requireth Out of which answer I gather that the Christians did not worship Saints Angels or other things for then Iustine might haue answered that the Christians worshipped many Gods as the heathen did especially if they worshipped as many as the Papists who exceed the Gentiles or at leastwise are nothing behinde them in their idolatrie and if these two will not content the Papists in this point 8. Booke contra Celsum p. 937. let Origen speak Solus Deus adorandus est preces offerendae soli vnigenito Dei verbo qui vt pontifex eas ad Deum suum Deum nostrum perferat God alone is to be adored to the onely begotten sonne of God our praiers are onely to be offered vvho as high priest offereth them to his and our God And againe Oblitus cum Christianis se agere soli Deo per Iesum preces offerentibus Hee forgetteth himselfe that he hath to doe with Christians who offer their praiers only to God by Christ Iesus These testimonies of Origen do euidently manifest vnto vs what was the approoued vse of the church in his time viz. that their praiers were not made vnto Angels nor Saints but onely to God in the name of Iesus Christ neither haue we the practise of the primitiue Church onely in this point but in many moe which I will in a worde declare The Christians were charged by the Pagans for hauing no images and they not onely confessed so much but also defended it as most agreeable to the law of God Origen Contra Celsum lib. 8. Pag. 934. posthaec Celsus ait nos ararum statuarum templorumque dedicationes fugere non videns pro aris suam esse mentem cuique ex qua sursum feruntur verè intelligibiliter suaueolentes suffitus simulachra autem Deo dicanda sunt non fabrorum opera sed à verbo Dei dedolata formata in nobis viz. virtutes ad imitationem primogeniti totius ei naturae hae sunt statuae Deo dicatae Furthermore Celsus affirmeth that vvee haue no dedication of Altars standing Images and Temples not knovving that euerie man in steede of an Altar hath a minde out of vvhich are sent spirituall svvet-smelling perfumes and as touching Images such are dedicated to god as are not the vvorkes of artificers but are framed of the word of god in vs namely vertues to the imitation of the first begotten of euery creature those are the images that are dedicated to god Againe in his 7. booke pag. 928. Multa adeò nos prohibent ab aris simulachris vt emori citius iubeant quàm contaminemus nostram de Deo fidē talibus impietatibus There are so many prohibitions against Altars Images that men are commaunded rather to die then to defile their faith which they haue of god with such impiety Out of which two testimonies as I conclude against images so may I likewise against Altars and then what will become of the popish sacrifice of the masse Not to rest onely in the authoritie of Origen heare what Clemens Alexandrinus saith in his exhortation to the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nobis non est imago sensilis de materia sensili sedquae percipitur intelligentia Wee haue no image that is materiall and seene vvith eyes but onely such as is conceaued with vnderstanding I let passe Lactantius his testimony because I haue bin long in it before and vse Arnobius authority in whose 8. booke the heathen do moue this question Cur nullas ar as habent nulla tēpla nulla not a simulachra why haue they no Altars no Temples no knowen Images of these testimonies I may say with the Orator Aut hoc testium satis est aut nescio quid satis est Either these are sufficient witnesses or els I know not what is sufficient But I come now to a third practise of the church repugnant and opposite to poperie which was to haue publike praiers in a knowen tongue Iustine in his second apologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in solis qui dicitur die omnium qui vel in oppidis vel ruri degunt in eundem locum conuentus fit commentaria Apostolorum aut scripta Prophetarum leguntur quo ad tempus patitur On the day which is called Sunday all that are in townes or villages meet together in one place vvhere the writings of the Apostles or Prophets are read as the houre permitteth vs. When the reader ceaseth the parson warneth and exhorteth vs to imitate the good things that haue bin read vnto vs then arise we all ioyntly make our praiers after which ended bread and wine with water are brought to the place

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

to the decrees of the Councels of Constance and Basill As touching murthers the streetes haue ouerflowen with the blood of Gods Saints For couetousnesse let Erasmus speake Chiliad 1. Cent. 9.12 Non datur Baptismus non licet fieri Christianum nisi numeres non comprobant Matrimonium nisinumeres nō audiunt poenitentium confessiones nisi sperent praemium sacrificant cōducti non psallunt gratis non orant gratis non impertiunt corpus Christi nisi numeres quin vendunt sepulturam idque in alieno solo In English it is thus much It is not lawfull for thee to be baptized except thou pay Matrimonie without money is not ratified the Confessours heare no Confessions without reward O inexplebilem auaritiā they sacrifice for hire they neither sing nor pray nor giue names freely No they will not minister the Sacrament without wages they sell sepulchres in another mans soyle O the exceeding dropsie of couetousnes Aulular may I not cry out with Plautus Tenaces dominos nostra aetas tulit quos Harpagonas Harpyas Tantalos appellare soleo in medio Oceani gurgite sitibundos Non Midae non Craesi non omnis Per sarum copia tartaream eorum ingluviem explere potest This age hath gripple Lords which I am accustomed to cal Harpagons e These were Monsters Harpyes Tantalusses thirstie in the midst of the Ocean sea their hellish gorge is not satisfied with the money of Midas with the coyne of Craesus nor with the pomp of the Persians Ob. But they will here obiect that they haue not beene condemned by any generall Councell and therfore are not for these properties though all laid togither to be accoūted heretikes Sol. which obiection how friuolous it is I hope to make manifest Were the heretikes in thappostles time condemned by a general Councell they might haue defended thēselues by this obiectiō aswel as the Papistes Ebion and Cerinthus against whome Saint Iohn wrote his gospell who dare denie them to be heretikes Tertullian in his booke de praescriptione and Irenaeus aduersus haereses mention multitudes of heresies not then condemned by any generall Councell I dare not alleadge the authoritie of Iewes who call the Christians minim and cophrim bagnikkar that is Heretikes and denying the foundation though not condemned by a generall Councell least they accuse me of Iudaisme as they doe the Protestants because wee doe denie Images Lastly how can it bee of the essence of heresie to be condemned by a generall Councell seing as Augustine confesseth that former plenarie Councels may be amended by latter which must needs bee vnderstood of errour for the condition which Saint Augustine repeateth in the first endureth to the last Si quid fortè à veritate deuiatum est If in ought they swerue from the truth and except that be vnderstood he answereth not the thing that was obiected by the Donatistes they opposed the Councell of Cyprian in a matter of doctrine not of discipline S. Augustine replieth Bishops might be deceiued and so might Councels in what then but in matters of doctrine And so I proceed to the fourth Reason taken from particular heresies with this admonition that this was the verie obiection of the Pelagians as may be seene in Augustine tomo 7. lib. 4. contra duas epis Pelag. in fine libri to whome hee answereth Quasi nulla haeresis damnata sit c. as if no heresie were condemned without a Councell The fourth reason of particular heresies IN the recitall of particular heresies considering that I aime at no lōg discourse in this my treatise I will beginne briefly with Pelagianisme making this sillogisme they which hold the same opinion with Pelagius and vse the same argumēts that Pelagius did are Pelagians but the Papists hold with Pelagius and vse his arguments Ergo they are Pelagians The assumtion I prooue out of Hieroms workes against the Pelagians who hold as he testifieth ad Ctesiphontem that Mandata dei are possibilia Hierom. lib. 2 Gods commandements are possible to be kept and prooue the same by our sauiour his saying Iugum meum suaue est my yoke is easie mandata eius non sunt grauia and his commaundements are not grieuous to which the learned father answereth Levia sunt ad comparationem Iudaicae superstitionis they are light in respest of the Iewes superstion Secondly they thus dispute Si in operibus meis deus mihi adiutor extiterit non mihi debetur merces sedei qui in me operatus est if my good things come frō god then there is no revvard for me c. To which he answereth thus Contra Deum arma linguam tuam arme thy tongue against God and so forth are not these the very arguments of Papists Reade the Rhemistes vpon the places remembred also vpon the second of the Corinth 5. cap. 10. where thou shalt finde this blasphemy that heauen is as vvell the reward of good workes as hell is the stipend of evill workes which is the drift of the argument of the Pelagians I will adioyne some other sayings of the same Father by which euery one may further see the truth of this my charge Facilia dicis dei mandata tamen nullum proferre potes qui vniuersa compleverit thou affirmest the commandements are easie and yet thou canst not bring forth any that hath kept them Againe Tunc iusti sumus quando nos peccatores fatemur iustitia nostra a non ex proprie constat merito sed ex dei misericordia dicente scriptura Iustus est accusator sui in principio sermonis Then are we righteous when we confesse our selues sinners and our righteousnesse consisteth not of our merits but of gods mercie seing the scripture saith The righteous is the accuser of himselfe To let passe the rest of his most excellent sayings I come to the heresie of Montanists The 2. haeresie of Montanisme The Church in Tertullians time taught that fasting was restrained neither to certaine daies nor to certaine meates which opinion Tertullian beeing a Montanist confuteth in his booke aduersus Pseuchicos That the Church so taught I prooue out of his second chapter where he setteth downe the arguments vsed against Montanus and confuteth them The Church is brought in speaking thus Indifferenter ieiunandum ex arbttrio pro temporibus causis vniuscuiusque sic Apostolos dicunt obseruasse nullum aliud imponentes iugum certorum in commune omnibus obeundorum ieiuniorum We must fast as the cause of euery one requireth and the Apostles did thus obserue it laying no yoke of certaine and determined fasts vpon men You see how the Church plainely speaketh against the restraining of fasting to certaine daies and as plaine is her speech immediatly after against the restraining it to certaine meates Xerophagius verò novum affectati officii nomen proximum Ethnicae superstitioni The eating of certain drie meates is a newe name of straunge and affected office

wanton against Christ beeing warme idle and well fedde and so lust after husbands what doe many papists more warme more idle and better fed then those poore widows were that S. Paule speaketh of What doe they I say lust after but with them this diuinitie is currant si non castè cautè tamen if not chastly yet warily Fiftly the papists teach that the pope may giue pardon de paenitentijs iniungendis Fulk aganst Allen. that is of penance to be performed Ergo a man may haue a pardon before he sinne which is to open a gappe to all sinne yea the rich man may boldly transgresse because he is able to giue largely for pardons Sixtly Ferus vpon Matth. confuteth it Aquin. 22.25 q. 9. ar they teach that the loue of a mans enemie is counselled by our sauiour Christ not commaunded so that a man is not boūd to loue his enemie by Gods commandemēt O carnal licētious libertines what is more easie for man then to loue his friende what is more against the proud spirit of a man thē to loue his enemie And so from dissolutenesse of doctrine I come to the discomfort of the same No man ought to be assured of his saluation by faith Cens col●● but by hope saith the papist resting vpon his owne merits which is to racke and torment a christian soule for euery on must say with Hierom in his dialogue against the Luciferans Credo Domine tamen secundum fidem meā fieri nolo sic enim peribo I beleeue Lord yet let it not be according to my beleeue for then I perish and with Augustine 10. lib. con 29. tota spes mea non nisi in valde magna misericordia tua my whole hope is only in thy great mercy but more of this in another motiue and therefore I oppose their own Catechisme against them which excellently confuteth this desperate doctrine Cat. col profecto nequè in aignitatem fidei ne que operum meorum vt me certum faciā rectè respexero Verely for certainty that god is mercifull to me I must neither looke to the dignitie of my faith or of my works sed in passionem tuam ô Christe oculos mentis defigam but O Christ I will fasten the eyes of my minde vpon thy passion cum defecerit virtus mea non diffidam quia si sanguis tuus interpellet pro me salvus ero when my goodnes is eclipsed I will not distrust for if thy bloode entreat for me I shall be saued Secondly they teach that by contrition sorrow for sinne Stapl. A. quae 7. ar 2. the guilt of sinne is wholly taken away but because a man can not be assured of the sufficiencie of his sorow therefore he must both confesse and satisfie Gods iustice for his sinnes O hellish deuice of man If no man can be assured of the sufficiencie of his contrition and sorrow how can he certifie his soule that his Confession and Satisfaction are sufficient if he can not be assured of one he cannot likewise be assured of the other and so must needes be swallowed vp in the gulfe of despaire Hold this therefore Christian soule that thy reconciliation dependeth not vpon sufficient confession contrition and satisfaction but vpon the merit of Christ and say as the glosse doth vpon Gratian pag. 376. that these doe not cause and deserue forgiuenes of sinnes but onely Gods mercie is the cause thereof and that true sorrow is a signe to thee of the forgiuenes of thy sinnes And as the doctrine of Satisfaction is desperate so it is a most loose and dissolute doctrine for Si dederis marcas eis impleveris areas Culpâ solvêris quacunque ligatus eris that is If thou fillest the Popes coffers with mony thou shalt be loosed from all thy faults Alas alas what will not a man giue for the redemption of his soule Iob 2. Mich. 6. thousands of riuers oyle yea he had rather cause his sonnes to passe through fire then to performe true repentance The sixt reason of Idolatrie IN Philosophie there was almost no opinion so voide of reason but it found some patron and as it was in philosophie so now it is in Diuinity for else how could the Papists defende the worship of images Of these popish idolaters I say with Lactantius Lib. de orig erroris cap. 3. Venia concedi potest imperitis ijs qui se sapientes non fatentur his vero non potest qui sapientiam professi stultitiam potius exhibent The ignorant may be pardoned but to those that professing wisdome manifest their follie pardon cannot be granted But let vs see how they excuse their idolatrie First Bellarmine maketh a difference betweene an idol and an image Lib. 2. cap. 5 de Imag. an idol is an image of that which is not but an image is a figure of that which is to take his graunt I will first conclude out of his owne wordes that the Papists are idolaters and then by inuincible arguments disprooue this distinction They which worship images of those things that are not extant are idolaters but the Papists worshippe the images of those things that are not extant Heerbrant● com ergo they are idolaters The assumption I thus prooue Christopher George and Katherine were neuer extant but they worship their images ergo they worship images of thinges that neuer were For the disproofe of his distinction I will vse his owne arguments and confession against himselfe First saith he the Scripture neuer calleth any true image an idoll this I disprooue out of his 13. chap. where he confesseth that the Iewes worshipped God in an image or idol That in which the Iewes worshipped God is an idol but the Iewes worshipped God in an image ergo an idol is an image Secondly saith he the scripture calleth Idolls elilim that is Nothing and vseth other names to the same purpose If this reason be good then because the scripture calleth Idols pesilim by other like names it must of necessitie follow that they represent something if any demaund why the scripture calleth Idols nothing and vanitie and lies I answere because of their effects so saith Kimhi dabar she eno mognil that which profiteth not is called elil for in truth they neither helpe the worshippers of them nor can they helpe them and so are meere vanity and by this reason is answered his argument taken out of the Corinthians 8 chap. where an Idol is called nothing nothing it is in regard of profitte and commodity yet may it represent somthing His fourth reason is because the Fathers called Heresies Idols as an haeresie is a false immagination so saith he is an Idoll a false Image thus indeede the fathers speake out of which I thus dispute Hierom. Hosea 4. An heresie is an false opinion and imagination of some thing whereof there is a trueth Epiph. Haer. 50. as for example the Anthropo