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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

These and an hundred such like proper Rhetoricall speeches our good countri-man hath sent vs from Louaine to shew how he hath profited in popish eloquence and to make vp our mouthes after he hath long dallied in wordes in good sober sadnes he speaketh thus friendly vnto vs Omniū quidem haereticorū caecitas magna est pertinacia singularis sed vestra hodie Whitachere tua inquam tuorumque con●enarum haereticorum tum caecitas tum pertinacia longè maxima est In all heretikes there is both great blindnesse and singular obstinacie but thy blindnes Whitakers and wilfulnes with the rest of thy fellow-heretikes passeth all lib. 3. cap. 7. sect 5. Wee are much beholding to you good countriman Father Thomas Stapleton that worthie Louanian professor for we will giue you your titles though that worthie man be but plaine whitakers with you that you can finde in your hart to giue vs the vpper hand in blindnes and wilfulnes of all heritikes that euer were But cursed and confounded bee all such heretikes as are more wilfullye blinde and obstinate against the truth then papists be This doubtie Doctor sturdie Stapleton chargeth as wee haue seene this godlie learned man with foure especial crimes ignorance follie impudencie lying But you M. Stapleton therein shew your selfe neither so deepe a clarke nor so wise a man or of so sober a spirit as you would be taken for As for the first his which you cal ignorāce shal be able by Gods grace to match ouermatch your Louaniā learning or sophistrie rather The folishnes of the Gospell simplicity of the truth in him shal not giue place to your humane and serpentine wisedome In deede he is too modest too milde and humble a man to deale with so proud vainglorious and spitefull boasters A wrangling Sophister were fitter to answere your intemperat and immodest rayling than so graue and reuerend a Diuine But as for lying take it to your selues both it and the father therof There shal be more trueth found in fewe of his lines than manie of your leaues and more good diuinitie in one page than is in your whole booke And haue you beene these foure yeres in hatching so goodly a bird and bringing foorth a Cockatrice egge Surely you haue spent your time well And be these the frutes of your studies Wel ex vnguibus Leonem by such fruits we know what the tree is what neede other arguments your vsual and customarie railing bewraieth your malicious spirite And tell me you wretched miserable men which haue nothing more common in your mouthes than to call vs asses doults fooles how can you escape that heauie sentence of our Sauiour which saith that who so calleth his brother foole is in danger of hell fire Math. 5. But it is no newe thing for Heretikes to raile and reuile it hath euer beene their custome and guise The Pelagians called Augustine Cultorem daemonum a worshipper of diuels August cont Iulian. lib. 3. cap. 18. The Donatists accused Cecilian a Catholicke Bishop of sinne against the holie Ghost August contra Crescon lib. 4. cap. 17. So it is true as Maxentius saith Haeretici cum peruersitatis suae non possunt reddere rationem ad maledicta conuertuntur Heretikes when they finde them selues not able to yeeld a reason of their wilfulnes then they fall to plaine rayling Such plentie of scoffes taunts of cursings reuilings is an euident signe of an euill cause bewraieth a cankred stomacke We will not answer them in the same kinde for our cause is better our malice hatred much lesse It grieueth not vs to be euill spoken of without cause We are sorie for them they hurt not vs but blemish their owne credit before men and make their account more heauie before God I wil shut vp this place with that good saying of Bernard Bonum mihi si me dignetur Deus vti pro Clypeo libens excipio in me detrahentium linguas maledicas vt nō ad ipsum perueniāt It is good for mee if God vouchsafe to vse me in steed of a buckler I willingly do latch in my selfe the dartes of slaunderous tongues that they light not vpon him Popish slaunders and false accusations Part. 2. NOw in the next place hauing tasted sufficiently of the first dish of their bitter sower taunts reproches which we haue had but a cold welcom vnto let vs take an assay of the next And that I feare me we shal find not much plesanter Yet because wee will not be vnmannerly ghestes wee will taste of euery dish Our aduersaries therefore are not contended to load vs with bitter and vnsauourie words but they do also charge vs with fained and deuised things accusing vs falsely and imposing vpon vs strange vnknowen articles Their accusations then and false challenges are either generall against our whole Church or particular directed leauelled against some speciall men and both kindes concerning either the doctrine or maners of our Church of these in order and first of their accusations in generall and vaine surmises of our doctrine and here I will especially follow our Rhemistes as before we made bold with master Harding who in this case are verie plentifull They charge vs to say That the Church consisteth onely of the elect and that there are no euill men in the Church Annot. Math. 3. Sect. 7. Math. 22. Sect. 2. Whereas wee affirme that the visible Church vpon earth hath both good and bad in it but the inuisible Church we hold to consist of the elect onely Annot. Math. 19. Sect. 11 that wee should saye God can do no more than he hath done or will do which they call blasphemous infidelitie Wee say no such thing but onely this that God can do nothing contrary to his owne will word glorie and yet is Almightie Annot. Math. 23. Sect. 6. That wee teach It is enough to haue onely faith Wee teach no such thing wee say that faith onely iustifieth but faith working by loue as Saint Paul saith not voide of good workes Galath 5. 6. That wee say the Church hath failed many hundred yeres til Luther and Caluin Annot. Math. 28. Sect. 2. Whereas we beleeue that the Church hath alwaies continued and shall continue till the end of the world That we hold that it is sufficient to be baptized with the Holie Ghost and that water is not necessarie Annot. Mark 1. Sect. 5. But wee graunt that baptisme with water is necessarie if it may be had acording to Christes institution Otherwise in those that are preuented by death wee affirme that the lacke of water cannot depriue them of their inheritance That wee say all things are easie in Scripture Annot. Luk. 6. Sect. 1. Wee say no such thing but confesse that manie things are therein harde to be vnderstood Yet the doctrine of faith to be in the word plainly declared so that the people may safely be admitted to the reading

as they vse in their Eucharist not a spanne in breadth without destruction of the partes and dimensions of the bodie Fourthly that one and the same body of Christ in the same instant may bee sayd to bee Sursum deorsum Aboue and belowe Remotum propinquū Neare vnto the earth and farre distant from it that it may bee in motion in one place and yet rest and bee at quiet in an other as the soule in the body as it is in the feete is neere to the earth as in the head it is further off Bellarm. de sacram Eucharist lib. 3. cap. 4. These are absurdities contrary to the rule of reason that contradictorie speeches should in one instant be true of the same bodie or subiect And what is heresie if this bee not to resemble and compare the fleshe of Christ to a soule or spirit that as the soule is in the body in no certayne place but euery-where so the flesh of Christ should bee in the world for this followeth of the Iesuites comparison betweene the soule of man and the flesh of Christ. 5 Corpus Christi incipit esse in altari sayth Bellarmine per conuersionem panis in ipsum The bodie of Christ beginneth to be in the altar by the cōuersion or turning of the bread into his body Lib. 3. de sacram cap. 4. What great blasphemie is this to affirme that Christes fleshe is made of bread for these are their owne wordes that the bread is not annihilate that is turned into nothing but into the body of Christ. And Bellarmine also confesseth that Christes body in the Eucharist is made of bread as the wine was of water by our Sauiour Christ Iohn 2. But in that myracle it is certayne the water was the matter whereof the wine was made for otherwise Christ would not haue bid the seruauntes fill the water-pottes with water if hee had purposed to create wine of nothing rather then to chaunge water into wine Bellarm. de sacram Eucharist lib. 4. cap. 24. Thus Christ by popish diuinitie shall haue a breaden body 6 That after the words of consecration there remayne onely the accidentes of bread and wine as their colour taste roundnesse and such like the substances of thē being changed And so they confesse against the rule of nature and reason grounded vpon scripture that accidentes haue a being and substance of their owne without a subiect Harding defens apolog 305. pag. And it is the generall opinion of all papistes So in their opinion there may bee the whitenesse roundnesse and taste of bread and yet no bread the rednesse tartnesse and other properties of wine and yet no wine If a man then should aske what round or whyte or red thing is this they can not say bread or wine for there is none left Neither will they say that the body of Christ is eyther white or red and thus are they driuen to their shiftes Whereupon some of their schoole-men haue sayde Accidentia illa sunt in aēre tanquam in subiecto The accidents are in the ayre as in their subiect De consecrat distinct 2. Species in glossa 7 They are the accidents of bread wine which are eaten chawen or rent by the teeth Bellarm. lib. 1. de sacram Eucharist cap. 11. respons ad argum 5. And which goe downe into the bellie and nourish and feed the body Harding defens apolog pag. 305. Thus by popish philosophie the accidentes of wine make a man drunke the accidentes of breade may feede a man and make him fatte without eyther bread or wine 8 That Christ would not haue the externall figures and shapes of the elementes chaunged but remayne still because man woulde abhorre to eate humane flesh in the proper shape Bellarm. lib. 3. de sacram Eucharist cap. 22. But what an absurde thing is this as though Christ would commaund any vnseemely thing or contrarie to humanitie And how could the Apostles commaunde the Gentiles to abstaine from strangled and from blood Actes 15. when as by their doctrine they did cate daily in their assemblies the raw flesh and blood of Christ 9 If the consecrate host as they cal it chaunce to putrisie and corrupt or to be burnt with fire or deuoured of a Mouse or any other vermine by the negligence of the priest they say it ceaseth to bee the body of Christ and that God in that verie instant supplyeth some other matter Bellarm. lib. 3. de Eucharist cap. 24. ad argum 6. Or else it returneth into the nature and substance of bread againe as other papists affirme Fox p. 496. So there is no lesse myracle wrought by occasion of the priestes negligence then was before by the words of consecration And it is not enough for God to worke miracles for men but euen for Mise also yet Bellarmine telleth vs very soberly that all this is done Sine miraculo without a miracle But how I pray you can bread be turned into flesh flesh againe into bread without a miracle 10 Yea some of them are not ashamed to write thus Si Canis vel porcus deglutiret hostiam consecratam integram non video quare corpus domini nō simul traijceretur in ventrem canis vel porci If a Dogge or a Hogge shoulde deuoure a whole consecrated host I see no thing to the contrarie but the body of Christ may passe withall into the bellie of the dogge or hogge Alexander Halens part 4. quaest 25. memb 1. And the allowed Glosse sayth Corpus Christi potest euomi The bodie of Christ may bee spued or vomited vp agayne De consecr distinct 2. Si quis in Gloss. 11 They suffer not the lay people to bee partakers of the Cuppe but to receiue in one kinde onely alleadging these and such like weighty causes as the danger of spilling sheading and shaking the bloud out of the cup or the souring or else sticking vppon mens beardes and such like Bellarm. lib. 4. de Eucharist cap. 24. Fox pag. 1150. Are not these thinke you matters of great moment and importance to frustrate and make voyde the institution of Christ Vnto these and such like absurdities of pope-catholike Religion wee may adioyne also the profound and weightie questions and deepe discourses of popish Diuines as to begin with their captaynes and ringleaders and first fathers of superstition Austine the Monke that was sent into Englande by Gregorie the first sent vnto his maister to know his iudgment and resolution in these and such like weightie matters First whether a woman great with child ought to be baptized Secondly after how many daies the children that are borne ought to be baptized Thirdly if she be in her monthly course after the disease of women whether then she may enter into the church receiue the communion 4 Whether it be lawfull for the man after company had with his wife before he be washed with water to enter into the Church These and such like graue questions this

our Sauiour Except a man bee borne of water and the spirite he cannot enter into the kingdome of heauen Iohn 3. 5. May it not aswell bee answered that children also are excluded here as in the other place for the words are in both places generallie spoken without exception Agayne Christ sayth except yee eate if this may be done in vow and defire that is spiritually which wee affirme and graunt then is it not meant of the sacramentall eating onely as the Papistes beare vs in hande and so they are contrary to themselues Lastly if it bee necessarie to receiue the Eucharist eyther actually and indeede or in vow and desire which is most true There is the like necessitie thereof as of baptisme For the Rhemistes confesse as much that they before God are accepted as baptized that depart this life with vowe and desire to haue this sacrament but by some remediles necessitie could not obtaine it Annot. Iohn 3. Sect. 2. Thus baptisme by their owne confession is prooued to be no more necessarie than the other Sacrament and so are they taken with their owne wiles Against the reall presence in the Eucharist amongst other arguments wee do bring foorth this S. Paul in diuers places calleth the Sacrament bread after consecration as 1. Corinth 10. 16. The bread which we breake is it not the communion of the body of Christ And chap. 11. 26. As often as ye shall eate this bread drinke this cup ye shewe the Lords death till hee come The Apostle calleth it bread Ergo it is bread not the bodie flesh or bloud of Christ. To this argument they make vs this aunswere The Apostle calleth it bread because it was bread before or because it appeareth to be bread not that it is bread Bellarm. de Eucharist lib. 1. cap. 14. res ad loc 13. Yea but the Apostle maketh mention together both of the bread and cup If it be called bread because of the appearance onely then by the like reason so is the cup and as there is no bread in deede so there shalbe no cup. Againe saith hee The bread which wee breake but the shape or forme of bread cannot be broken but the substance Neither will they say that Christes bodie is diuided or broken therefore it is true bread which the Apostle so calleth Lastly if they like this speech of the Apostle that hee should call it bread after consecration how cōmeth it to passe that they are afraide to call it bread in the Canon of the Masse but the bodie of Christ only It should seem therfore by their practise that they mislike the apostles phrase maner of speech That the Eucharist ought to be ministred in both kindes we confirme it out of that place Iohn 6. 53. Except ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you which our aduersaries expound of the Eucharist Their answere is this that here the coniunction or particle and must be taken after the phrase of Scripture for the Distinctiue vel either as if the sense were this except you either eate or drink Bellarm. de Eucharist lib. 4. cap. 25. By this reason they make it a thing indifferent either to eate or to drinke to doe any one of them and so as the people doe onely eate in the Sacrament amongst them not drink the contrarie custome also may be brought in for the people to drinke onely and not to eate which I thinke they wil be loath to graunt Againe where they presse vs for the necessitie of baptisme with that place Iohn 3. 5. Except a man be borne of water and the Spirite wee can aunswer them with their owne words And in this place is taken for either vel as if it were said Euery man must be borne either of water or of the spirit Although we haue better answer are not driuen to vse any such shift yet thus they do make rods for themselues to be whipt withall Whereas we thus reason that the Eucharist ought to bee ministred in both kindes because the death of Christ cannot otherwise be liuely shewed foorth but both by eating and drinking in remembrance of Christ The Iesuite boldly aunswereth that a sufficient commemoration may be made by receiuing onely in one kinde Bellarm. de Sacramen Eucharist lib. 4 cap. 27. cleane contrarie to Saint Paul who saith As often as ye shall eate this bread and drinke this cup ye shewe the Lords death till he come 1. Corin. 11. 26. To remember and shewe foorth the death of Christ hee requireth receiuing in both kindes That the marriage of Ministers is authorized by the word of God wee proue out of S. Paul 1. Timoth. 3. 11. who hauing first described the office of Bishops Pastors of the Church and what maner of men they ought to be commeth afterward to set foorth the qualities and conditions that should be in their wiues That they should be honest sober and faithfull The Iesuite here celleth vs that the Apostle meaneth such as had beene their wiues before they were ordained lib. 1. de Clericis cap. 20. Ans. I wil aske them then one question Their former wiues maried before did they renoūce them afterward or retaine thē If they renounced them what need had the Apostle to be so carefull in setting downe rules and precepts for their wiues for it was no more to them how they demeaned themselues than other women If they retained them in the name of their wiues they either liued together or apart not apart for the Apostle prescribeth an order for the Ministers house children v. 4. But there is no reason that the mother should want the comfort of her children though shee enioyd not the companie of her husband It is therefore most like the mother liued with her children and the children with their father and where els then should their mother liue but with their father If then they liued in one house together how then is shee not now his wife as freely for all honest purposes and ends of mariage as before Who seeth not now how weakely these things hang together And that it is as lawful for the Ministers of Gods worde to marrie a●ter their calling to the Ministerie as before we shew it by these words of the Apostle Haue we not power to lead about a sister awife 1. Cor. 9. 5. Their answer is that it must be read thus a sister a womā for certain deuout womē folowed the Apostles which ministred vnto them of their substance Rhemist Annot. in hunc locum Ans. But this were a superfluous speech to say a sister a woman whereas it had been enough to say sister which word also expresseth the sexe And seeing the Apostles had wiues of their own it is an absurd thing to imagine that they would choose rather to go in the companie of strange women their owne wiues being more necessarie to attend on them more fit for