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.

The third reason of hae∣resy in generall.

AS touching the definition of haeresie, I might spend many wordes and much time,* 1.1 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,* 1.2 for so I haue learned to speake by metaphysicall phi∣losophie.

The first note.

The first note or badge of haereticks is to mayme the sayings of Fathers.* 1.3 The eight Counsell of Constantinople and the eight act hath these wordes. Non conuenit ortho∣doxis ita circumtruncat as sāctorum patrū voces deflorare haereticorum potius hoc pro∣prium est. Is it not meete to mayme the say∣ings of Fathers, it is the point of haeretiks to doe so. That the Papists doe mayme the sen∣tences

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 iustifica∣tum 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 In∣dex 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 ex∣tant, 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 Ad∣uersaries, we doe not see why Bertram doth not deserue the same equity. Thus farre the

papists themselues, whose owne words de∣clare that they are voide of al truth and ho∣nestie. What should I speake of Cyprian, who to establish Peters primacy is falsified by Pamelius contrarie to the auncient editi∣tion 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,* 1.4 & stare non poterunt: take from the haeretickes that which is common to the heathen with them, that they propound their questions on∣ly 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 Pa∣pists 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 Tre∣gerus 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 e∣uery place.

The third note.

The third note of haeretickes is to accuse the scripture of vncertainty. Haereticks (saith Iraeneus) cum ex scripturis arguūtur, in ac∣cusationem ipsarum scipturarum conuertū∣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 pa∣pists hold not all these points mencioned, I appeale to their own conscience, though I knowe it to be corrupt. Did not Syluester affirme that,* 1.5 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?* 1.6 Who but Wolfangus Hermānus blasphe∣med, 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, be∣cause 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 do∣ctrine from the people, dicunt (as testifieth I∣raeneus) nō opportere ip sorum mysteria effae∣ri, sed in abscondito contineri per silentium:* 1.7 They affirme that their mysteries and se∣crets are not to be vttered, but to be concea∣led

which is directly contrarie to our saui∣viour Christ his wordes,* 1.8 who commaun∣deth those thinges which he taught to be published on the house toppes, to which place Bellarmine answereth, si opus est if it be needefull.* 1.9 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 ser∣uice in an vnknown tongue? why are the scriptures forbidden the laye people,* 1.10 but to hide their errors: so that I may fitly cōpare the Romish religion to the temples of Ae∣gypt, 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 cal∣led

knowledge, 1. Tim. 6.20. dicunt se [saith Iraeneus] non solum presbyteris,* 1.11 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.* 1.12 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.* 1.13 The maker of their Apologie doth it for me ad∣vance their fellowes in this insolent māner. Our wits, saith he, are from God in as plenti∣full manner as theirs, our foundation in all kinde of faculties requisite for the studie of Diuinitie is as deeply laid as theirs; our dili∣gence 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, les∣sons, conferences, examinations, repetitions instructions, catechizings, resolutions of ca∣ses both of conscience, and controuersie: me∣thods

and manners to proceed to the conuersi∣on of the deceiued, and such like exercises in our two Colledges, then they in their two Vni∣uersities containing neere hand 30. goodly Colledges, as for the Masters and Professours in our Colledges specially the Romane rea∣ders, we may be bold to say they be in all kinde the most choyse and cunning men in al Chri∣stendome for vertue, learning, &c. Would not this odious and arrogant comparison rather beseeme boies in the schoole, then di∣uines in the church: thus the Papists them∣selues haue made both the proposition and assumption, so that if so bee they bee not wilfully blinde, they may inferre the conclu∣sion.

Tht 6. Note.

The 6. note is to refuse the common name of Christians and to choose themselues se∣uerall names. Hierom in dialogo contra Lu∣cifir: Sicubi audiueris eos qui dicuntur Chri∣sti non à domino Iesu sed ab alio nūcupari, vt puta Marcionitas, Valentinianos, scito non Ecclesiam Christi esse sed Antichristi syna∣gogam. 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, Va∣lentinians,) 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 Heerbran∣dus reporteth to break out into this speach. Quis non contemnat religionem tot varie∣tatibus subiectam: Who would not despise a religion subiect to so many sects.

The 7. Note.

The heretikes in all ages haue by allego∣ries vpholden their errours, and allegories haue bin their strōgest instruments to work withall. Epiphanius maketh mention of a beastly kinde of heretikes, who by allego∣ries 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 opi∣nion

these wordes of Christ. Verely I say vnto thee,* 1.14 thou shalt not come out thence till thou hast paid the vttermost farthing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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,* 1.15 In suos sensus allegorizando vertunt quicquid in sanctis libris est quod eorum euertat errorem: vvhatsoeuer is found in the Scripture that ouerthrovv∣eth their errours, by an allegoricall expo∣sition 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 al∣legorizing 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,* 1.16 but the trueth is so cleare and manifest that they cannot de∣nie it.

The 8. Note.

The eight note is to enioyne the lay peo∣ple those things that are to bee performed by the Ministers.* 1.17 Laicis sacerdotalia in∣iungunt; ipsae mulieres haereticae quàm pro∣caces quae audent tingere, ordinationes eo∣rum leues & inconstantes &c. they command the people priests, duties, their women are so bold as to baptize, their ordinations of mi∣nisters are light and inconstant. These properties doe liuely paint out the Papistes. Their Mid-wiues vse to baptize, their ordi∣nations 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 Rhe∣mists themselues,* 1.18 as contempt of authoritie, the crueltie of Cain, the couetousnes of Ba∣lam, which aptly agree to the Papists: for the Pope will be subiect to none, no not to a ge∣nerall Councell: witnesse Martine the 5. and Eugenius the 4. who would not stand 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 spe∣rent praemium: sacrificant cōducti, non psal∣lunt 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 with∣out money is not ratified: the Confessours heare no Confessions without reward:* 1.19 they sacrifice for hire: they neither sing, nor pray, nor giue names freely: No they will not mini∣ster the Sacrament without wages: they sell sepulchres in another mans soyle. O the ex∣ceeding dropsie of couetousnes:* 1.20 may I not cry out with Plautus. Tenaces dominos no∣stra aetas tulit, quos Harpagonas, Harpyas, Tantalos appellare soleo, in medio Oceani gurgite sitibundos: Non Midae, non Craesi, non omnis Per sarum copia tartaream eorum in∣gluviem explere potest. This age hath grip∣ple Lords (which I am accustomed to cal Har∣pagons,e 1.21 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.* 1.22 But they will here obiect that they haue not beene condemned by any generall Councell, and therfore are not for these pro∣perties (though all laid togither) to be accoū∣ted heretikes:* 1.23 which obiection how friuo∣lous it is, I hope to make manifest. Were

the heretikes in thappostles time condem∣ned 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 he∣resies 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 Ima∣ges.

Lastly how can it bee of the essence of he∣resie to be condemned by a generall Coun∣cell, seing as Augustine confesseth that for∣mer plenarie Councels may be amended by latter, which must needs bee vnderstood of errour: for the condition which Saint Au∣gustine repeateth in the first endureth to the last. Si quid fortè à veritate deuiatum est. If

in ought they swerue from the truth, and ex∣cept that be vnderstood he answereth not the thing that was obiected by the Dona∣tistes: they opposed the Councell of Cypri∣an in a matter of doctrine not of discipline, S. Augustine replieth Bishops might be de∣ceiued 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 with∣out a Councell.

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Notes

• * 1.1

  Lib. de veili ta••e cred.
• * 1.2

  Aristo••. i•• Metap.
• * 1.3

  Counc. 8. Constant Juelius act. 4.
• * 1.4

  Lib. de resur∣rect. carnis.
• * 1.5

  Sleidan. lib. 1. fol. 3.
• * 1.6

  Epist 2. vid. Whitak. cont. Durae∣um. p. 161 & 117.
• * 1.7

  Lib. 1. c. 23.
• * 1.8

  Matt. 10.27.
• * 1.9

  de tradit.
• * 1.10

  Clem. Alex. lib. 3. cap. 2.
• * 1.11

  Lib.
• * 1.12

  1. Tim. 6.
• * 1.13

  Cap. 5.
• * 1.14

  Matt. 5.26.
• * 1.15

  August. de Haere.
• * 1.16

  Vide Dur. de sopis.
• * 1.17

  Tertul lib. de praescrip.
• * 1.18

  Vpon Iud.
• * 1.19

  O inexplebi∣lem auaritiā.
• * 1.20

  Aulular.
• e 1.21

  These were Monsters.
• * 1.22

  Ob.
• * 1.23

  Sol.