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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20475	A quartron of reasons, composed by Doctor Hill, vnquartered, and prooued a quartron of follies: by Francis Dillingham, Bachelour of Diuinitie. August, in Senten ...	Dillingham, Francis, d. 1625.	1603 (1603)	STC 6889; ESTC S118442	90,324	122

established Church bowe much more might it be suffered when as Ecclesia sit constituenda the church is to be constituted Thus hauing defended the calling of protestants let vs see what notes of hereticks and false prophets the scriptures giue Paul in the first of Tim. and 4. chap. giueth these notes of false Prophets to forbidde marriages and to command abstinence from meates Where are these to be found at this day in papists or protestants in protestāts no man will affirme The Manichees did not simply forbid marriage neither condemned they simply meats For Auditores qui appellantur apud Manichaeos carnibus vescuntur si voluerint vxores habent Their hearers did eate flesh and if they would had wiues It remaineth then that these notes be found in Papists Another note of false prophets is to draw men to the seruice of idols Deut. 13.2 Doth this agree any way to Protestants who abandō all monuments of Idolatrie to the Papists it agreeth because they teach that the very wood of the Crosse is to be worshipped with diuine honour Polidor Virgil. lib. 6. cap. 13. speaking of worshipping Saints images saith Haec pars pietatis parum differt ab impietate this pietie differeth little from impietie The third note of false teachers is to despise Dominion as Iude speaketh vers 8. doth not the Pope so who will not be subiect to the Emperour no not to a generall Councell as Witnesseth Eugenius who would not yeeld to the Councel of Basil Yea the papists suborne traytours to murder their lawfull Prince as their own writings prooue The booke I haue named before The fourth note of false Apostles is to teach iustification by the works of the lawe as it is manifest by the Epistle of Paul to the Galat. Doe we so or the papists neither can the papists answer that Paul excludeth the workes of nature onely and not of grace For Paul excludeth not onely the workes of nature but the workes of the ceremoniall and morall lawe as it is plaine For who can imagine that the Galathians beeing instructed in Christ would wholly exclude him from iustification and seeke for iustification either by the works of nature or by the ceremoniall law without Christ Fiftly the false Prophets speake visions of their own hearts Ierem. 23.16 so doe the papists deceiue people with lying visions doctrines of men as I haue proued They teach that the Pope cannot erre that he is aboue Councels where hath the Lord euer taught these things in his word Not to stād vpon any more notes of false Apostles Prophets I desire thee Christian Reader to iudge euen thine owne selfe whether the scripture hath not set downe these notes and whether they can any way agree to the Protestants or no. The 19. reason Lyars slaunderers and reuilers The Protestants are here charged either to haue no conscience at all or els if they haue any it is seared with an hotte iron because they are lyars slaunderers and reuilers Yea they make lying their helpe These M. Doctor are grieuous accusations but before I haue done with you I will turne them vpon your owne head it shall be manifest who are lyars and who haue no conscience whether Papists or Protestants I will first answer your lies which you heape vpon the Protestants The first lie is that Luther saith before his comming the Gospel lay in the dust and was hidden vnder the bench M. Doctor satin sanus es Are you sound to charge all Protestants with Luthers sayings shall one mans speech be the speech of all men apage istas nugas out vpon these follies Luther had this meaning that the Gospel lay in the dust from the time that Antichrist did sit in the temple of God vntil his time and yet it did not so lie in the dust but that many in those times renounced the Pope his speech is comparatiue in regard of the cleere knowledge that now is it lay in the dust Behold now what a lyar Luther is The second lie is this Protestants charge the Papists with Idolatrie yea they inculcate and dull the cares of the people with often telling them of the Idolatrie of their elders And why should we not doe so for proofe of this I will deale syllogistically They which offer sacrifices vnto Images are Idolaters But the papists offer sacrifices vnto Images ergo The proposition is playne because Sacrifice is due onely to God Exod. 22.20 The assumption is testified by Bellarmine lib. 1 de sanct Be● cap. 13. We offer saith he sweete odours in the Church vnto Images Secondly they which put their hope in wood are Idolaters But the Papists put their hope in wood ergo The assumption is prooued by Aquinas 3. par quaest 15. art who saith that the Church praied to the very wood of the crosse thus O Crosse our only hope create iustice in the Godly giue pardon to the guiltie Thirdly they which dedicate Churches vnto Saints are Idolaters But Papists dedicate Churches to Saints ergo The proposition is plaine out of Augustine lib 1. Read Lud. Vi● i● 9. lib. de ciuit cap. vlt. cont Maxim Arrian Episc cap. 11. where he prooueth that the holy Ghost is God becaue he hath a temple the assumption is plaine by Erasmus annotations who hath noted in the margent Hoc nunc fit quibuslibet Diuis This is now done to some Saints The Doctor himselfe in his 20. chapter confesseth that parish churches are dedicated vnto Saints When you haue answered these syllogismes M. Doctor you shall haue more proofes of your Idolatrie Bellarmine ingeniously confesseth that pictures of God are not deliuered to the people without daunger except they be instructed of their prelates but the world knoweth that in diuers places of Popery like Priest like People to haue bin and Priests haue bin very Idols themselues The third lie is that some protestants say that the Catholikes hould that Christ satisfied onely for originall sinnes and that hee ordained the Masse for other sinnes which to be a manifest lie all the bookes written of this matter by Catholike diuines doe plainly testifie M. Doctor for triall of this lie these are Canus his words concerning Catharine Amborsij Chatharini deliratio patet peccata ante Baptismum adonissa per crucis sacrificium remitti 433. post baptismum vero per sacrificium altaris The dotage of Ambrose Catharine is manifest that sinnes before baptisme are remitted by the sacrifice of the crosse but sinnes after baptisme by the sacrifice of the alter Marke M. Doctor that your own man Canus chargeth Catharine with dotage in that he held that sinnes onely committed before baptisme were remitted by the sacrifice of the crosse thus the lie is turned vpon your selfe Remember also that your schoolemen teach that Christ came principally to take away originall sin and so doth Bellarmine also lib. 4. de Rom. pont cap. 10. in fine The fourth lie is the protestants assime that the Catholikes

want but the contempt of baptisme is damnable In the Church of Thessalie as Socrates writeth they did baptize onely at Easter ob quam causam saith he Lib. 5. cap 20. omnes paucis admodum exceptis absque baptismate moriebantur for which cause all excepting a fewe died without baptisme Would the Church of Thessalie haue done thus if it had thought baptisme simply necessarie vnto saluation If you obiect Augustines authoritie I answer first that he thought the Eucharist necessarie also as I prooued before and if he erred in one why might he not erre in the other secondly the same man saith tunc invisibiliter impletur cum misteriū baptismi Lib. 4. cap. 2● non contemptus religionis sed articulus necessitatis excludit then it is inuisibly fulfilled when the point of necessitie doth exclude baptisme and not contempt of religion S. Augustine therefore did vrge baptisme to be necessarie against the Pelagians who thought it superfluous and not against those that were preuented with ineuitable necessitie The contempt therefore is damnable and not the want of baptisme I might also oppose Vincentius iudgement to that of Augustine if he be of another minde but I let it alone Catharin the Papist assigneth neither heauen nor hell to infants but a third place and so sheweth himselfe a flat Pelagian as I might shew but I referre the reader to August serm 14. de ver Apost lib. 1. de poena mor. cap. 28. To be briefe it is admirable to consider the varietie of popish opinions about this point Bellar. lib. 6. de amiss grat cap. 1. Agree amongst your selues you that teach so seuerally concerning Infants before you come to charge the Protestants doctrine with bare negatiues Next to baptisme we must speake of inherent Iustice which we doe not denie to be in men for this inherent righteousnes is sanctification but we teach this inherent righteousnes to be imperfect and cleaue onely to the righteousnes of Christ whose righteousnes is the very thing that causeth a man to stand righteous before God and to be accepted to life euerlasting This doctrine I maruell you dare once barke against being so holy and so comfortable as it is I will giue you reasons of it In the 3. to the Rom. we are saide to be iustified freely by his grace through the redemption which is in Iesus Christ whome God hath set forth to be a reconciliation through faith in his blood By grace here Bellarmine will haue inherent grace vnderstood because the fauour of God is sufficiently set forth by the word freely as though to fortifie and amplifie a matter one thing may not be vttered in diuers wordes which I might plentifully prooue Secondly saith he the word by cannot be applied to the fauour of God but to the formall cause or meritorious cause or instrumentall cause this is likewise false as I might shew by some examples but let this be graunted that by grace is not meant the fauour of God in this place Paul expoundeth himselfe saying through the redemption which is in Iesus Christ And to retort Bellarmine his reason if by the fauour of God we must vnderstand inherent righteousnes then the Apostle needed not to haue added through faith because faith is a part of inherent righteousnes Hence I thus conclude if we are iustified formally and meritoriously by the redemption which is in Iesus Christ then are we not iustified by inherent iustice but we are iustified formally and meritoriously by the redemption that is in Christ ergo In the same chapter we are said to be iustified without workes some answer works ceremoniall are to be vnderstood this answer Bellarmine refuteth because the Apostle speaketh simply without the workes of the law What works doth Bellarmine vnderstand workes that goe before faith But by his owne reason we must vnderstand all works for the Apostle speaketh simply not restraining his speach to Moses his law or to workes going before faith Againe such workes are excluded as we may boast in but we may boast in the works which follow faith especially seeing they proceede partly of our selues and not onely of grace as the Papists teach Augustine is worthie to be heard speaking against Pelagius vpon the like place of scripture Non ait ex praeteritis operibus De praedest gra cap. 7. sed cum generaliter dixerit non ex operibus ibi praeterita intelligi voluit futura he saith not of workes which are past but seeing he speaketh generally of works he will haue both workes that are past and to come vnderstood So say I to the Papist the Apostle speaketh generally why shouldest thou then restraine his speach to works that are past I let passe the arguments taken out of the 4. chap. which are many and come to the place in the 2. of the Cor. the 5. chap. where Paul writeth that Christ was made sinne for vs that we might be made the righteousnes of God in him As Christ was made a sinner so are we made righteous but Christ was made a sinner by imputation ergo we are made righteous by imputation To this text semblably suteth Augustine Ipse ergo peccatum cap. 41. vt nos iustitia he was made sinne that we might be made iustice not our iustice but Gods iustice neither in vs but in him Againe 3. tract in Ioh. omnes qui per Christum iustificati iusti non in se sed in illo all that are instified in Christ are righteous in him not in themselues Lastly for breuitie sake I thus dispute That righteousnes which must answer Gods iustice must be pure and perfect but ours is impure ergo Augustine saith 19 lib. de civ c. 17. our righteousnesis such that it consisteth rather of remission of sinnes then of perfection of vertues ergo it is not perfect Optatus speaketh thus Onely Christ is perfect lib. 2. caeteri omnes semiperfecti sumus all other of vs are but halfe perfect The testimonies of Fathers are many in this case I conclude with Bernard 61 in Cant. The righteousnes of Christ is not a short cloake which cannot couer two Thus I haue giuen you a few reasons why we cleaue onely to the righteousnes of our blessed Sauiour Christ I desire you M. Doctor as you loue the saluation of your soule that you cleaue onely to it and leaue your stained righteousnes for your conscience t●lleth you that your inherent righteousnes is imperfect Quantaelibet fuisse virtutis antiquos praedices iustor non eos salvos fecit nisi fides mediatoris What vertues soeuer you preach that the auncient iust men had nothing saued them but faith in the Mediatour Lib. 1. cont Pelag cap. 21. saith Augustine Except therefore you be better then the righteous men Abraham Noe others onely faith in Christ must bring you to saluation Concerning workes of preparation if by them you vnderstand workes by which God bringeth vs to repentance

temple and a church as I haue prooued Thirdly he saith that by meanes of Images pictures crosses the most vnlearned amongst the people knowe more of the misteries of christian religion then some of our ministers know If this be so it is a horrible shame for ministers for this I know that some vnlerned people haue worshipped Images as gods but indeed what is this but to contemne gods wisome and ordinance who hath not ordained Images to teach the people but his word to instruct them Take heed M. Doctor of this horrible sinne to make your selues wiser then God Fourthly the Doctor saith that we haue noe more warrant for solemnizing of the sonday then we haue for S. Lawrence his day for other reason or warrant we haue none but the authoritie of the Roman church fye fye M. Doctor that you should thus bewray your ignorance Bellarmine in his third booke de cul Sanct. and 11. chap. prooueth the obseruation of the Lordes day by the scriptures if you can prooue the obseruation of S. Lawrance his day by the same warrant you may doe well to shewe vs some of your arguments Other things of lesse moment I let passe because I labour for breuitie The 21. reason The Protestants beginning and proceeding against their consciences This chapter hath many wordes to little purpose first Luther is charged to say that he could see into another mans heart or cōscience who will beleeue Luther should speake thus except he meant he could doe it by plaine words and manifest deeds this M. Doctor you confesse your selfe may be done I hope if Luther saie that he could see into another mans conscience he had no other meaning but by plaine words and manifest deeds Luther was not so sottish as you would beare men in hand to make himselfe a God But M. Doctor if your reason be good to prooue that some Protestants speake and write against their consciences because they suspect others to doe so for commonly a man thinketh others to be as himselfe is then you speake and write against your conscience because you are suspitious yea vpon ridiculous reasons and vntruths you charge men to write against their consciences This is your own reason and argument and therefore cannot be denied For proofe that you charge men to write against their cōsciences onely vpon ridiculous reasons let the reader iudge I will set down your arguments Luther confessed that he began against his conscience ergo he proceeded so M. Doctor to admit your antecedent who wil graunt your consequent for here you say that he proceeded so farre as he thought that by desperate necessitie he must go on and so compare him to Iulius Caesar The truth is he ended his life most heauenly as M. Doctor Whitakers sheweth out of Melancthon and Sleidon We will not credit your slaunderous writings of him but the writings of the forenamed men From Luther the Doctor commeth to Zwinglius who is said to haue denied secretly the reall presence for many yeres before he brake off frō the Roman Church but yet inwardly he dissembled his mind What then if Zwinglius did thus did he therefore proceed against his conscience because he remained sometime in the Romane church after he had seene the trueth of the Sacrament What honest man would shape such conclusions If this be to proceede against conscience Papists in England proceede against their consciences for they continue in our Church though they secretly dissemble their opinions many examples hereof might be giuen Touching Nemo the Anabaptiste what haue we to doe with him The Protestants haue most soundly confuted the sect of Anabaptists when Papists haue taken their ease And Christian Reader I desire thee to behould howe the Doctor dealeth whether against his owne conscience or no I leaue to God in charging vs with Anabaptists speeches whereas we renounce such lewd sectaries as he himselfe can testifie Thomas Bell is as I thinke aliue and therefore can answer for himselfe Wherefore I leaue him who hath learnedly written against Poperie and come to Melancthon who is charged to proceede against his conscience because he was sad and gaue himselfe to weeping O M. Doctor howe doe you forget your selfe is euery one a sinner against his conscience that weepeth and sorroweth and that cannot by and by be comforted Dauid was many times heauie and his soule had not alwaies comfort yet was Dauid a man after Gods owne heart Concerning Carolastadius I will not say any thing neither doe I regard what any Lutherane hath written of Zuinglius and Oecolampadius As for Bucer it is a lewde slaunder that he had no religion at all God wil be reuenged of you M. Doctor for blaspheming his seruants after this manner Bishop Iuell is charged to shewe himselfe without God and conscience he doth rent in peeces the text of Doctors and inuerteth the sense of the same If this reuerend Bishoppe had done thus his enemies would haue found it no doubt M. Doctor you would haue noted some places but seeing you haue noted no such corruptions we account it a detestable lie No no your owne men change the words of Fathers I will referre you to places Bellarm. lib. 1. de grat lib. arbit cap. 11. doeth shamefully corrupt Augustine as I haue shewed in another worke and in his 4. booke de amiss gra and 9. chap. he rendeth in peeces Hieroms saying Againe in his 3. booke de cult Sanct. cap. 9. he doeth horribly cite Eusebius So doeth he also in his 1. booke de Sanct. beat cap. 13. Thus he dealeth not onely with Fathers but with Caluin in his preface de libero arbit and his first booke de Sanct. beat cap. 1. 2. de iustif cap. 8. Read these places your selfe M. Doctor and compare them with the authors and see who corrupt fathers Many other testimonies I could produce but I desire not to be tedious If you could alleadge so many corruptions out of reuerend Iuell I thinke we should haue seene them Thus I pray you consider your owne argument They which corrupt Fathers sinne against their conscience But the Papists corrupt Fathers ergo Pag. 10. The assumption is prooued by the testimonies alleadged and to giue you one or two more Duraeus citing Augustine leaueth out these words Opera sequuntur iustificatum non praecedunt iustificandum Workes followe him that is iustified they goe not before iustification The Rhemists vpon the 19. of Mathew peruert Augustine his words cleane contrarie to his meaning affirming no man to be excluded from the gift of continencie whereas Augustine his meaning is that both the will to be chaste and the power to fulfill that will is the gift of God Nowe I might followe your example of bitternes seeing I haue giuen you so many corruptiōs but I leaue this course and desire you to remember your own argument I come to Papists who seeme to haue proceeded against their owne consciences One Papist in England as