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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

Seraphicall doctor sent vnto Rome to be discussed souring rather of Iewish superstition then of Christian faith and iudgement Plura apud Fox pag. 117. The like stuffe a monkish letter sent to king Naiton king of Pictes by Abbot Colfride conteineth In the which entreating of the shauing of priestes he exhorteth the king to reforme his countrey and to imitate the shauing of S. Peter rather then the shauing of Simon Magus Which at the first appearance saith he hath a shew of a shauen crowne but if you marke his necke you shall finde it curtailed in such wise as you will say it is rather meete to be vsed of the Simonistes then of Christians The blinde superstitious king hauing read this letter kneeled on the ground and gaue God thankes that he had deserued to receiue such a present out of Englande ex Beda lib. 5. cap. 22. Is not this deepe diuinitie and fit matter for the king and states of a land to busie their heades about And had the countrey no neede to be reformed touching the doctrine of faith or maners but all must be laide aside and care onely taken for shauing of crownes He speaketh much of S. Peters shauing howe Peter was shaued one way Simon Magus an other but where findeth he in scripture or any approued writer either this or that But such was the diuinitie that Monkes spent their time in in those daies Such an other great and difficult question much troubled and busied the popes schoolemē of later times as who should be our Ladies cōfessor or ghostlie father after much discussing and debating of this matter it was agreed to be S. Iohn But hereupon sprang a more doubtful matter that seeing our Ladie was void of al sinne both Original and actual as they affirme what neede she should haue of confessiō or if she did confesse what she did say in her confession And here Albertus Magnus doth helpe at a pinch telleth vs plainly her confessiō was this That she had receiued that great grace to be the mother of Christ not excōdigno of any dignity of her own but yet notwithstanding of congruitie Albert. cap. 74. super Euan. Miss●s est Ann. 1509. There was a fierce contention renewed betweene the Franciscane and Dominike friers about the conception of the virgin Mary The Franciscans held this most blasphemous opiniō that she was not only void of actuall sinne but euen free from Originall sinne vnto the which she was not subiect no not one moment of her Conception The Dominikes affirmed more agreeable to the scriptures that Christ onely had this priuiledge to be conceiued and borne without Originall sinne notwithstanding they graunted that the blessed virgine was also sanctified and purged in her mothers wombe from Originall sinne Yet the Franciscanes preuailed and the poore Dominikes with the trueth were crusht to the walles the Pope himselfe who was then Sixtus the fourth determining against them Plura Fox pag. 800. Were not these deepe diuines and profound doctors that would trouble them selues with this question which was long before decided by the Apostle who doubteth not to say That al haue sinned Rom. 3. 23. 5. 12. Yea and Mary her selfe acknowledgeth that she had neede of a Sauiour Luk 1. 47. And therefore was a sinner as well as others Such were the matters which in those times of ignorance and darknes the popish clergie did occupy them selues in Magis puerilibus ineptijs quàm sacerdotum cordatorum virorum prudentiae conuenientia Matters fitter for children to toie withall then beseeming the grauitie of priestes stayed men as Constantine saith writing to Alexander and Arrius Euseb. de vit Constantin lib. 2. Thus farre also concerning the absurd and friuolous positions maintained by our aduersaries I professe not as I haue often said in this treatise to make a collection of all but euery where taking what came next to hand to giue the reader a taste referring the rest to him selfe for I trust by these few examples which I haue set downe we may easely iudge and discerne of popish religion for it fareth with them as Augustine saide of some other heretikes in his daies Qu●madmodum solet accidere vt quando transeuntes nubes per obscura noctis intuemur earum caligine sic acies nostra turbetur vt in contrarium nobis sydera currere videantur sic isti quia in erroris sui nubilo pacem non inueniunt c. As it happeneth when we see the cloudes mooue in a darke night our sight is so dimmed that we imagin the starres to goe another way So these fellowes not finding any ende or stablenes in the cloudes of their error are not able rightly to iudge of the trueth but thinke that the scripture and all goeth awrie De diuers ser. 15. Euen thus our aduersaries being besotted with their owne imaginations and their eye of iudgement obscured with the thicke cloudes of wilfull ignorance doe runne as it were in a maze taking error for trueth absurd and strange positions for catholik and sound doctrine Now to the next Piller The third Piller of Popish doctrine consisting of 3. partes loose argumentes weake solutions and subtil and sophisticall distinctions The first part setting forth the loose and light argumentes whereby papistrie is vpholden FIrstlet vs see how pithily our aduersaries dispute how lustely they lay about them for the supremacie and peerlesse authoritie of the pope Peter did excommunicate Ananias and Sapphira He healed the sicke by his shadow Ergo he was head of the Church Rhemist annot act 5. 8. Peters person was garded with 4. quaternions of souldiers Act. 12. 4. the Church praieth for him ibid. sect 4. Paule nameth him Cophas 1. Corinth 9. 5. Ergo he was chiefe of the Apostles consequently the pope his successor is head of the Church Christ said vnto Peter I will giue vnto thee the keyes of the kingdome of heauen Math. 16. 19. And Christ againe bid Peter feede his sheepe Iohn 21. Ergo Peter and his successors the popes are the iudges of the true sense of the scripture Bellarm. de verb. interpret lib. 3. cap. 5. Christ saith Iohn 10. 16. There shall be one shepheard and one sheepefolde● Ergo there ought to be one chiefe pastor of the vniuersall Church and that is Peter and his successors Bellarm. lib. 1. de pontisi● ' Roman cap. 9. Whereas Christ in that place speaketh of the calling of the Gentiles Other sheep I haue also which are not of this fold That they together with the Iewes shall make but one sheepefold vnder Christ. Christ said to Peter I haue praied for thee that thy faith should not faile Ergo the pope cannot faile nor erre in faith Bellarm. de Roman pontif lib. 4. cap. 3. So Christ praieth for all the faithfull Iohn 17. 20. Therfore by this reason all beleeuers should be priuiledged from errour Wheresoeuer two or three are gathered together in my name there am I in the midst of

the signe of the crosse and whereas the originall onely hath Hauing his fathers name written in their fore-heads they put in this clause Hauing his name and his fathers name after the vulgare latine So in the canon of the masse they adde these words vnto the Gospel Mandueate ex hoc omnes Eat ye all of this whereas Christ said onely after the cup Bibite ex hoc omnes drinke ye all of this Bellarmine faith it is supplied by ●adition de sacram Eucharist lib. 4. ca. 25. So 1. Ioh. 4. 3. where the authentical Greeke hath Euery spirit which confesseth not Iesus they read after their corrupt latine text Euery spirit which dissolueth Iesus Without any senso whereas the text approueth the former reading for the 2. verse speaketh of spirits confessing Iesus so that consequently this verse must treat ofspirits not confessing Iesus Vnto this place may be added al the corruptions of the vulgar latine translation which are maintayned by the Church of Rome disagreeing from the true originall in Greeke Lastly they do not onely alter and chaung scripture but make scripture of their owne as one of their side prooueth the Pope to bee Dommus rerū temporalium Lord ofall worldly goods por illud dictum Patri dabo tibi omnia regna mundi by those words of Peter I wil giue thee al the kingdoms of the world These wordes notwithstāding Peter neuer spake but they were spoken by the deuill a fit text sure to ground the popes Lordlike dominion vpon Archidiacon Florentin ex citation Iuel pag. 615. defens apolog More who list to see of our aduersaries maner of corrupting scripture I referre them to that which hath beene before said of this matter 1. Piller part 3. a loc 46. ad 5● I say vnto them now as Augustine to certaine heretikes in his time Mortuus fine sensuiacet valent verba ipsius sedet Christus in coelo contradicitur testamento eius A man lieth deede without sense and his will remaineth in force Christ sitteth in heauen and dieth not yet his testament is gainsaid in Psal. 21. Thus wee see the weake answeres and beggerlie shiftes which our aduersaries through the weakenesse of their cause are driuen vnto Who may fitly be compared to vse Augustines comparison vnto subtle crafty foxes Vulpes solent habere tales foueas vt ex vnaparte intrent ex alia exeant Foxes are wont to haue such holes that they may goe in one way and goe out another Euen so doe our aduersaries seeke starting holes playing fast and loose with vs sometime denying the fathers sometime affirming with them sometime appealing to scripture otherwhile running from scripture to tradition so going in and out at their pleasure Sed ad vtrung foramen as Augustine saith captor vulpium retia posuit But the fox-taker seeing their craft hath laid his nettes in both holes that comming in and going out they are sure to be taken in Psal. 80. So God be thanked our Sauiour Christ this wise taker of foxes hath so armed the defenders of his trueth that whether these wilely foxes goe in or goe out pretend scriptures fathers or goe against them we doubt not buttheir feete shalbe caught with the snare of trueth Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery Part. 3. VEe are now come by the grace of God to shake one of the principall pillers of papistrie for herein lyeth the very strength of their cause the very pith of popish schoole-diuinitie in deuising and inuenting subtile and sophistical distinctions thinking thereby to obscure the light of the trueth and to shift off most euident places of scripture The chiefe of their distinctions though not all yet some and the better part of them we will set down in their order and weigh them in the balance of Gods word that their lightnes may appeare Distinct. 1. I will beginne with that distinction concerning the authoritie of scripture they say that secundumse of it selfe the scripture and in it selfe is of sufficient authoritie but Quoad nos in respect of vs it dependeth of the approbation of the Church that we can not know neither are boundto beleeue the scriptures but because of the testimonie and allowance of the Church Bellarm. de concil lib. 2. cap. 12. Rhem. annot Galath 2. sect 6. Ans. This is but a subtile sleight to steale away the credit of the word of God for the scriptures were wholly written for vs our vse al the authority they haue is for the benefit of men in respect of vs If then they haue no authority with vs nor we bound to beleeue them vnlesse the Church doth approue them then they receiue their authority frō the Church for scripture was written for men not for God himselfe or Angels So this distinction is contrary to the word of God I receiue saith Christ no witnes of mē Ioh. 5. 34. But the scripture is the voice of Christ therfore it needeth not the approbation of men The spirit beareth witnesse that the spirite is the trueth 1 Ioh. 5. 6. That is the scriptures are discerned known by the same spirit the which they were written withal The Church in deed is to testify of the trueth but the trueth is to be beleeued for the truths sake although it haue no testimony of men for my sheepe saith our Sauiour heare my voice Ioh. 10. 2. Distinct. They distinguish of the word of God there is Verbū Dei scriptū the word of God writtē which is contained in the scriptures Verbū Dei non scriptū the word of God not written that is their traditions Bellarm. de scriptur lib. 4. cap. 2. Ans. This is a vaine distinction for the whole word of God reuealed is conteined in scripture as outof scripture we proue it thus The word written that is the holy scriptures are able to make a man perfect to euery good worke 2. Timoth. 3. 17. and so vnto saluation But whatsoeuer is ouer and beside that which is perfect is superfluous But no part of Gods word is superfluous therefore no part of the worde beside scripture 3 Distinct. The Church is built say they vpon Peter and Peters faith but faith here hath a double consideration for it may be eyther absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellarm. de Roman pontif lib. 1. cap. 11. Rhemist annot Math. 16. sect 1. Ans. That Peters faith which was in Peter by Peter confessed as a portion Indiuiduū of the general sauing faith of the Church is the foundation of the same Church wee denie not But Peters personall faith cannot be this foundation forthen when Peter died his faith being a particular accidēt to his person going away with him the Church should haue wanted a foundation Againe in Peter these two thinges are respected his person faith

namely Christ and yet againe that they were yet Bellarmine affirmeth both the first lib. 2 de Sacram. cap. 17. resp ad argument 3. The latter lib. 1. de Miss ca. 20. 19 To say that faith goeth before repentance or as they terme it Penance and that repentance goeth before iustification is all one to say that repentance goeth before iustification and that iustification likewise goeth before repentance for by faith are wee iustified Ro● 5. 1. As soone as faith commeth iustification doth accompanie it If faith go before so doth iustification and if iustification follow repentance so doth faith yet are they both affirmed by Bellarmine de Poenitent lib. 1. cap. 19. 20 Manie such contradictorie and repugnant sayings are easily to be found in Bellarmines volumes in the writings of other papistes so that they neither agree with others nor with themselues as the Rhemists sometime say that the meritorious workes of the Saints the verie ground of popish indulgences are to be disposed by the Pastors of the Church 2. Corinth 2. Sect. 5. Sometime that they are applicable by the sufferers intention Annot. 1. Coloss. 1. Sect. 4. Harding Sometime calleth their Legend storie an old moth-●aten booke and confesseth that among many true stories it may haue some fables Defens Apolog pag. 166. And yet forgetting himselfe hee stoutly affirmeth that there are no fables nor lies in that booke pag. 750. Thus much of the personall contradictions among the papistes both olde and newe Nowe wee will set downe for a taste and tryall the repugnances and contrarieties which their religion hath within it selfe Popish Religion contrary within it selfe Part. 4. 1 IT is generally taught and beleeued in the popish Church that Baptisme is necessary to saluatiō which errour they would ground vpon those wordes Iohn 3. 5. That vnles a man be borne of water and the spirite he cannot enter into the kingdome of heauen yet they themselues also affirme that baptisme was not necessarie before the passion of Christ but beganne in the day of Pentecost after to bee necessarie Bellarm. lib. 1. de baptis cap. 5. Yea and nowe also they make two exceptions of Martyrs and penitent persons who without baptisme may bee saued Bellarm. cap. 6. The Rhemistes adde vnto these a third exempt case of those that depart this life with vowe and desire of the sacrament of baptisme Annot. Iohn 3. sect 2. But if they ground the necessitie of baptisme vpon those words of our Sauiour it beganne to bee necessarie when those words were vttered and therefore was necessary before the passion of Christ. Secondly the wordes are general in so much that there is no priuiledge graunted to Martyrs or penitent persons if they stande strictlie vpon that place In this poynt therefore papistrie is not at vnitie in it selfe 2 Bellarmine with the rest do affirme that Christ gaue the cup onelie to his Apostles whom at that instant they say he made priestes and therefore priestes onelie not lay-men are bound by the word of God to receiue in both kindes Yet the practise of their Church is contrary For neither doe priestes if they communicate onely and minister not the sacrament receiue in both kindes according to the decree of the Tridentine chapter Bellarm. de sacram Eucharist lib. 4. cap. 25. 3 Againe in their priuate masses the priest saith Quotquot ex hac altaris participatione sumpserimus As many of vs as haue beene partakers of this altar When as there be no communicantes beside the priest himselfe how can this hang together ex canon missae 4 The priest also being at masse saith commaund these to be caried by the handes of thine Angels vnto the highest altar in heauen and anone he swalloweth downe the host into his belly that he would haue conueyed into heauen how can these thinges agree 5 The papistes generally make but seauen degrees of ecclesiastical orders as priestes deacons subdeacons Acolythistes or Attenders Readers Exorcistes doore-kepers Bellarm. de Cleric cap. 11. And yet Bellarmine the mouth of the rest affirmeth that Ordinatio episcopalis the ordaining of Bishops is a sacrament as the other ministerial orders be Ergo it is also a distinct degree from the rest and so there are eight in al Bellarm. de sacram Ordinis cap. 5. Further if there be eight distinct Orders euery one by it selfe is a sacrament as Bellarmine teacheth then haue we eight sacraments of Order beside the other six for al these seuerall orders cannot make one sacrament seeing they differ one from another both in forme of wordes in the externall signes or ceremonies that are vsed Consul Bellarm. lib. de Ordin cap. 5. 6. 7. 8. 6 In wordes and outward profession they affirme that matrimonie is a sacrament And yet some of them call it a pollution or prophanation of orders Gregor Martin And that the mariage of ministers is the worst sort of incontinencie fornication Rhemist 1. Cor. 7. sect 8. Haue not these men now a very reuerent opinion of their sacramentes 7 Againe they preferre continencie before matrimonie as a state far more excellent and meritorious before God Yet they hold matrimonie to be a sacrament and to conferre grace of iustification how then is it not more excellent then single life which is no sacrament neither a conferrer of grace 8 Bellarmine saith Bonum est a Deo petere tum vt sanctos pro nobis orare faciat tum vt illos pro nobis orantes exaudiat It is good for vs to craue of God that he would cause the Saintes to pray for vs and that then he would heare them entreating for vs De Miss lib. 2. cap. 8. Thus they make God a mediator between the Saintes and vs. And what an absurde thing is this to pray to God that the Saints may pray for vs whereas in thus saying they confesse that we haue accesse vnto God our selues without their mediation 9 It is the opinion of the schoolemen approued by Bellarmine that the fathers of the lawe were iustified by the merite of Christes passion as we are but herein to stand the difference that the merite of Christs Death is applied vnto vs by the sacramentes Hebr●is autem per solam fidem But vnto the Hebrues by onely faith Bellarm. de sacram lib. 2. cap. 13. I pray you now if they were iustified by faith onely who liued vnder the law which is contrary to faith The law is not of faith saith the Apostle Galath 3. 12. shal not we much more vnder the Gospel which is by S. Paule called the word of faith Rom. 10. 8. Who seeth not nowe the packing and iugling of papistes 10 Now cōcerning the pope they euery where beare vs in hand that he is heade of the Catholike vniuersall Church And yet in the end being vrged they confesse that he is Christes vicar but in the regiment of that part which is on the earth Rhemist Annot. Ephes. ● sect 6. He is not then