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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

as there was in the law 2 The scripture saith Where the remission of these thinges is there is no more offering for sin Heb. 10. 18. But they teach that their Masse is a sacrifice propitiatorie both for the quicke and the dead as though remission of sinnes were not already obtained by the oblation of Christ. 3. Also the scripture saith Without shedding of blood is no remission Heb. 9. 22. how then can their sacrifice giue remissiō of sins as they affirme where there is no effusion or shedding of blood for they cal it the vnbloody sacrifice Bellarm. de miss lib. 1. cap. 25. Their doctrine and superstitious vse of priuate masses where the priest receyueth alone the people onely gazing and looking vpon him neither eating nor drinking is altogether repugnant to the vsage and doctrine of the Apostles as Saint Paul witnesseth Wee that are many are one bread and one bodie in as much as wee are all partakers of one bread 1. Corinth 11. 17. There ought to bee therefore many at the communion which are made partakers of one bread They affirme that it is a necessarie thing to receyue the communion fasting Bellarm. de miss lib. 2. cap. 14. But the Apostle seeth no such necessitie in it giuing libertie vnto those that can not endure to fast to eate at home before 1. Cor. 11. 34. yet abstinence for them that are able is conuenient That it is lawful for the parties married to be dismissed each from other for diuerse causes beside fornication as for heresie for auoiding of offence for the vow of continencie Bellarm. de matrim lib. 1. cap. 14. yet our Sauiour Christes words are plaine to the contrary Whosoeuer doth put away his wife except it be for fornication causeth her to commit adultery Math. 5. 32. That the coupling in marriage of a faithfull partie with an infidel is not onely illicitum but irritum is not onely vnlawfull to be made but being made is voide Bellarm. de matrim lib. 1. cap. 23. S. Paul teacheth the contrarie The woman that hath to her husband an infidel if he consent to dwell with her let her not put him away 1. Corinth 7. 13. The marriage therefore of such is not in respect of the vnbeleeuers infidelitie if there be no other cause actually void Though we grant acknowledge also with S. Paul that it is not lawful for the faithful to match in marriage with an infidel 2. Cor. 6. 14. That it is not against the law of nature for a man to marry his brothers wife neither that it is simplie prohibited in the law of Moses but that in some cases it may be dispensed withal Caietan Bellar. Bellar. de matrim lib. 1. cap. 27. But Iohn Baptist the best expounder of the lawe openly reproued Herod saying It is not lawfull for thee to haue thy brothers wife Math. 14. Mar. 6. It is a generall reproofe without any exception or limitation at al. That we are not iustified onely by faith yea they say that workes are more principal then faith in the matter of iustification Rhemist Iam. 2. sect 7. Flat contrary to the doctrine of the Apostle Therefore we hould that a mā is iustified by faith without the workes of the law Rom. 3. 28. Workes are so far from being more principall then faith that they haue not to doe at all in the matter of iustification before God That some sinnes are veniall pardonable of their owne nature not worthy of damnation Rhemist Rom. 1. sect 11. Whereas the Apostle sayth that the stipend of sinne is death speaking generally of all sinne Rom. 6. 23. yet both great small sinnes are not onely pardonable but indeed clearly remitted and pardoned by grace in Christ vnto the faithfull and beleeuers which repent and study to amend The law by Christ say they is Ministratio vitae effecta is made the ministration of life Andrad lib. 5. And they call it verbum fidei the word of faith Trident. Concil sess 6. cap. 7. But S. Paule calleth it a killing letter ministerie of condēnation 2. Corinth 3. 6. 9. And that it serueth but as a schoolemaister to bring vs to Christ Galath 3. 24. And he saith flatly that the law is not of faith Galath 3. 12. How then dare they call it the worde of faith vnlesse they list to play with an aequinocation of the worde contrarie to the Apostles meaning But it were too long to rehe arse all their opinions which they maintaine contrarie to scripture such in a manner are all which they houlde wherein they dissent from vs. Let these therefore suffice for example sake which we haue seene and for the rest wee will take their owne confession who doe not denie but that they hold diuerse opinions which are not grounded nor gathered out of scripture as Gabriel Biel confesseth of transubstantiation Non inuenitur in canone bibliae expressum It is not found expressed in the canon of the bible In canon lect 40. Likewise Siluester Prierias Indulgentiae authoritate scripturae non innotuere nobis Pardons or indulgēces are not known vnto vs by authority of scripture lib. cont Luth. Bellarmine also graunteth that single life is not imposed vpon ministers by the word of God there being no precept neither in the old or new testamēt that forbiddeth ministers to marrie Declericis lib. cap. 18. Againe in an other case he confesseth that Matrimoniū inter fidelem infidelē non est iure diuino irritum That mariage betweene a beleeuer an infidel is not void orfrustrate by the law of God yet the papists generally hold the contrary De matrimon lib. 1. cap. 23. And many other such like opiniōs they haue which in their iudgment are not found in scripture but as we thinke are able to proue are cōtrary to scripture in so much that it is a cōmon saying of their schoole-diuines Thus wold I say thus would I hold being in schooles but yet be it spoken here amongest our selues It cannot be so proued by the holy scriptures Ex Paralipom Abbat Vrspergens Bellarmine also concerning the adoration of Images saith that in a sermon before the people it is not safe to affirme that images are to be adored Cultulatreiae with religious worship de sanctor imaginib lib. 2. cap. 22. and yet he graunteth that concerning the matter it selfe it may be admitted that images after a sorte and improperlie may haue that kinde of worship cap. 23. Is not this now an holy religion that in corners secretly whispereth one thing as in the care and publikelie maintaineth and teacheth an other I conclude then this place with that saying of Bernard as he said of certaine superstitious orders of monkes An regula non concordat euangelio vel apostolo alioquiregula iam non est regula quia non recta Doth not your rule agree with the gospell or the Apostle then is it no rule because it is not right Apolog. Bernard so may

for they which are in darknes excluded from the presence of God do not onely sustaine the losse of that benefit but they must needs also be in paine sorow for as the Psalme prono●ceth of other creatures If thou hidest thy face they are troubled Psal. 104 29. so is it also true of men that the hiding of Gods face the absence of his spirit bringeth sorrow trouble withal So our Sauiour saith They shalbe cast into vitter or exterior darkenes there shalbe weeping gnashing of teeth Math. 8. 12. darkenes then is accompanied with weeping and extreme horror It is called the vtter or exterior darkenesse because without the kingdome of heauen there is nothing but darkenes But if they will haue it so called in respect of hell it selfe as though some darknesse were Exterior or outward some interior or inward the darkenesse of Limbus patrum which they say is in the brimme of hell must be this exterior darknesse because hel the place of the damned is lower and more inward and that must be the Interior darkenesse Thus wee see howe easely their vanities are blowen away Distinct. 28. The Iesuite maketh two kindes of voluntarie worship that is properly called Cultus voluntarius Voluntarie worship Qui sine ratione suscipitur Which is taken in hand without any reason or grounde There is an other kinde of worship or seruice Qui exhibetur Deo per actus virtutum Which is performed vnto God by some act of vertue and this is not properly a voluntarie worship or Religion though it be not commaunded of this sort they say their pilgrimages are and such like Bellar. de sanct lib. 2. cap. 8. Contra. 1. Saint Paule forbiddeth all voluntarie worship Coloss. 2. 23. the worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherfore al thinges brought into the worship of God without his commandement by the wil of man what reason or cause soeuer is pretended is but will-worship 2. The Apostle speaketh not of such a will-worship as is fondly enterprised without any cause as if a man should vowe not to sit downe at the table till he haue twise washed as the Iesuite putteth the example but euen of such worship as is commended by the Iesuite which is not rashly begunne but with aduise and performed by some vertuous act for the Apostle saith that euen will-worship hath a shew of wisedome it is not sine ratione but habet rationem sapientiae Againe there is submission and humblenesse of the minde and not sparing or not satisfying the flesh al these our aduersaries cannot denie to be vertuous actes for such are their fastinges and other workes of penance Wherefore euen such thinges do make but a will-worshippe The Iesuite then hath saide iust nothing Distinct. 29. Bellarmine graunteth that vowes may be made properly vnto Saintes as vnto God but with this distinction Wee do promise and make a vowe to God in signe of our thankefulnesse to him as vnto the author of all good thinges but vnto Saintes we vow to betoken our thankefulnesse vnto them as our mediators and intercessors by whose meanes wee doe receiue these good thinges of God Bellarm lib. 3. de sanct cap. 9. Contra. Thus they are not ashamed to rob God of his honour The scripture reacheth vs that vowes onelie are to bee made to God Esay 19. 21. In that day the Aegyptians shall knowe the Lorde and shall doe sacrifices and vowe vowes vnto God Heere vowes and sacrifices are ioyned together but sacrifices no manner of way are due to Saintes therefore neither vowes Againe the scripture maketh this a reason why we should vowe vnto God and pay our vowes For the Lord thy God will surely require it of thee Deut. 23. 21. But God onely is able to require and exact a vowe at our handes and to call vs to accounte for it Ergo wee must vowe onely vnto him Distinct. 30. Daies among Christians are partlie Equall partlie vnequall Vnequall they are by reason of the precept and determination of the Church and for the mysticall signification which they haue Equall they are Quoad essentialia festi In respect of the essentiall matters of an holy day As a man priuately by him selfe may vpon any day receiue the communion heare the word and keepe the memorie of Christes resurrection Bellarm. de c●lt Sanctor lib. 1. cap. 10. Contra. The difference and distinction of daies for signification and in respect of more holinesse is meere Iudaicall as the Apostle testifieth This man esteemeth one day aboue another day another man counteth euery day alike Rom. 14. 5. Wherefore daies are all equall and alike vnto Christians not in respect onelie of those essentials for so were they also equal to the Iewes they might by them selues vppon any day if they would read the law remember Gods benefites and such like but they are equal in nature holines and goodnes so that difference of daies amonge Christians is rather for Christian order and pollicie sake for the people to meete together to heare the word and serue God then as setting apart some daies for greater holines in themselues Distinct. 31. Whereas wee obiect that place of the Gospell The poore ye haue alwaies but me ye shall not haue alwaies Math. 26. against the Reall and bodily presence of Christ in the Eucharist They answere by this distinction that Christ is not now present in bodie Uisibili corporali praesentia By his visible or corporall presence or Secundum humanam conuersationem After his conuersation or as he was conuersant amonge men but inuisiblie he may be present and after another maner Bellarm. de Eucharist lib. 1. cap. 14. resp ad loc 4. Contra. This distinction is thus by scripture ouerthrowen S. Peter saith The heauens must containe or receiue Christ till his comming againe Act. 3. 21. He cannot in his body be absent from heauen till that time therefore he can not any way be present in earth If they answeare as they doe that he may be in Heauen and in the Eucharist all at one time wee confute them by an other place of scripture Hee is not heere saith the Angell for he is risen Math. 28. 6. which had beene no good argument if the body of Christ were likely to be in two places at once Distinct. 32. Some thinges are properly attributed to the bodie of Christ in the Eucharist as whatsoeuer signifieth motion from place to place as the bodie of Christ may be said to be lifted vp and to be laid downe and such like but other mutations and chaunges as to wake hoate or colde to sower or be mouldie doe very improperly or not at all agree vnto the body of Christ Bellarm. de Eucharist lib. 1. cap. 3. Contra. We graunt in deede that Christes bodie is not now subiect to heate or colde nor any such thing and therefore wee denie that his bodie is present in the Eucharist because the Elements doe receiue these alterations Let them tell vs then when the breade mouldeth

neuer bee blotted out Durandus sayth it is no reall thing distinct from the soule or any absolute qualitie but a certayne respect and relation onely Scotus sayth it can not bee proued by scripture Gabriell doubteth whether the Church hath determined it Yet Bellarmine holdeth his owne still that there is such an indeleble character which is but a meere deuise and hath no ground out of scripture as Scotus saith ex Bellarm. lib. 2. de sacram cap. 20. Some papistes haue held opinion that in baptisme it is sufficient to baptize in the name of one of the persons in trinitie and especially of Christ Sic Hugo de S. Victor Nicholaus papa Bellarmine holdeth as the trueth is that baptisme must be celebrated in the name of the whole Trinitie Some hold that Martyrdome doth not giue grace Nisi ex opere operantis but according to the affection and disposition of the martyr Sic Dominicus a Soto Martinus Ledesinius Others that it was auailable ex opere operato by the verie worke wrought Ita Thom. Gabriell Iohan. Maior and Bellarm. lib. 1. de baptis cap. 6. The first is the truer opinion for without loue if a man giue his body to be burned it is nothing 1. Corinth 13. And yet neither martyrdome nor any worke else can be the cause of grace Some hold that Iohns baptisme was a sacrament of the new lawe and that they which were baptized there with and did not put their trust therein but had knowledge of the holy Ghost needed not to haue beene baptized againe by Christ Sic Petr. Lombardus Others thought it was a kind of sacrament such as were the sacramentes of the lawe It a Magister Thomas But Bellarmine will haue it neither sacrament of the olde nor new de sacram Baptis lib. 1. 19. The scripture putteth all out of doubt that saith Iohn baptized vnto repentance for remission of sinnes Luk. 3. and so was in substance and effect one and the same with the baptisme of Christ. That Christ in the 6. of Iohn treateth not of the Eucharist it is the opinion of many papistes Gabriel Cusanus Caietanus Tapper Iausenius wherein they say as the trueth is But Bellarm. and generally the papistes now a daies doe apply it to the Eucharist though indeed it maketh more against them then for them Lib. 1. de Eucharist cap. 5. ex Bellarm. As touching the Real presence of Christ in the Eucharist Durandus thinketh that the substance of Christ is there without magnitude or quantitie Others thinke that the bodie of Christ is there with the due quantity magnitude but there is no distinction nor order of the partes Sic Okam But Bellarmine and the rest do thinke that the bodie of Christ is in the sacrament in his due quantitie and distinction and order of partes Lib. 3. de sacram Eucharist cap. 5. of all these the first two opinions are more reasonable for how is it possible for the bodie of Christ in his due proportion and bignes to be contained in a thinne wafer cake But none of al these opinions are true for the bodie of Christ is no where else but in heauen til his second comming as S. Peter saith Act. 3. Some did hold that all the bread and wine in the Eucharist was not transubstantiate but so much onely as was receiued of the godly Others that the forme onely of the bread was chaunged not the matter Sic Durandus Some contrariwise that the matter was chaunged not the forme Others that the bread is assumed hypostatically vnto the word as the humane nature is sic Repertus Bellarmine with the rest that after the wordes of consecration the bread wine is transubstantiate wholly into the body of Christ the accidentes onely remaining Lab. 3. de Eucharist cap. 11. It is the general opinion of papistes that there ariseth no more spiritual fruit by receiuing in both kindes then by receiuing in one Yet there are some of the contrarie opinion Alexander Alens Gaspar Cassalius Ruardus And by a generall decree in the councell of Basile the vse of the cup was graunted to the Bohemians Bellarm. lib. 4. de Eucharist cap. 23. for if so the receiuing in one kinde were all out as full of comfort and as profitable as to doe it in both then were one superfluous and so they take vppon them to controule our Sauicur Christ who instituted both and vsed them at his last supper About the popish sacrament of extreame vnction arise these differences They haue but two places of scripture vpon the which they grounde that sacrament Mark 6. Iames. 5. About the former place they much disagree Some holding that when the Apostles annointed the sicke with oyle it was not the sacramentall vnction but an adumbration of it and a preparation thereunto Sic Ruardus Iausenius Dominicus a Soto Others that it is one and the selfe same kinde of vnction which is treated of in both places Sic. Thom. Waldens Alphons de Castro Bellarmine enclineth to the first opinion for no other reason but be cause the protestantes hold the vnctiō spoken of in both places to be the same Bellarm. de extrem vnction lib. 1. cap. 2. Some thinke that the corporall health of the body is the absolute and infallible effect of this their deuised sacrament Sic Dominic a Soto Others that it is but a conditionall effect if it be profitable for the soules health and that this ceremonie is not principally applied for the health of the bodie but for the health of the soule Concil Tridentin Sic. Bellarm. cap. 6. Some hold that in time of necessitie a lay-man may be the minister of extreame vnction Sic Thom. Waldens Others that a lay-man may annoint with holy consecrate oyle but without a sacrament Sic Dominicus a Soto A third fort thinketh that it is not lawful for the lay sort to do the one or the other Sic Iausenius Bellar. cap. 9. Now who will giue credite to these men that there is such a sacrament of extreame vnction when they cannot agree amongest them selues nor one beleeue another Some also thinke that to annoint the fiue senses together with the reynes and the feete is of the essence of extreame vnction and none ought to be omitted Some the contrary that none of them are of the essence but the annointing of any one may serue The third opinion is that the annointing only of the fiue senses is of the essence Sic. Thom. Aquin. Bellarm. ibid. cap. ●0 The Rhemistes hold the mixture of water wine in the Eucharist to be necessarie and say the protestantes in not vsing that ceremonie do most impudently damnably Annot. 1. Corinth 〈◊〉 sect 10. yet the Canonistes affirme that it is De honestate tantùm non de necessitate Of decencie onely not of necessitie De consecrat distinct 2 in gloss Scotus 4. sententiar distinct 11. quaest 6. Some denie that Episcopalis ordinatio the ordaining of Bishops to be a sacrament Dominicus a